Job 1:9-11

“Does Job fear God for nothing?” Satan replied. “Have you not put a hedge around him and his household and everything he has? You have blessed the work of his hands, so that his flocks and herds are spread throughout the land. But stretch out your hand and strike everything he has, and he will surely curse you to your face!”

Well has it been asked, “Who can stand before envy?” This vile principle of envy is as ingenious as it is malignant. Never is it at a loss for an occasion to display its hateful propensities. The very favor of God himself may call envy forth, and cause it to pierce the most innocent of men with its envenomed darts. Especially, if any person is made an object of honor, its odious qualities will instantly appear in an endeavor, if not to destroy the character of the person applauded—yet at least to reduce it to the standard of ordinary attainments.

In the chapter before us, Satan is represented as coming on a particular occasion into the presence of the Most High, and as being asked of God, whether he had considered what an eminently holy character Job was, insomuch “that there was not one like him upon earth, so perfect, so upright,” so altogether conformed to the mind and will of God, verses 6-8. And what was the answer of this malignant fiend? It was in direct opposition to the divine testimony, “Does Job fear God for nothing?” No! He is a selfish hypocrite who serves God only because of the temporal advantages he gains by it; and, if those advantages were withdrawn, he would show he has no more regard for God than the vilest of mankind. Yes, he would even “curse God to his very face! verse 9-11.”

Now, it is in this very way that envy operates, in reference to the saints, in all ages. They are represented as actuated by far different principles from those which they profess, and as possessing in reality no more of true sanctity than the world around them, “Do they fear God for nothing?” ‘No; they have some selfish end in view; and, if they are disappointed in attaining that, they will prove themselves as destitute of any religious principle as those who make no profession of religion.’

It was in this sense that Satan put his challenge; and, therefore, we shall first direct our attention to it in that view. But we may take the words without any particular reference to the context; and then they will afford occasion for some observations of a very different nature. In both of these views, it is my intention to consider them, and to notice them:

I. As a base accusation, indignantly to be repelled.

How false the accusation was in reference to Job, the event proved; nor is it a whit more just as thrown out against the people of God in all ages. I grant there are, and ever have been, some, who are not upright before God. A Judas was among the immediate disciples of our Lord; and a Simon Magus among the early converts of his Apostles. But if there are some like Orpah, who cleaved to Naomi in her prosperity, but abandoned her when her name was changed to Marah, (when, from being “pleasant” her very existence became “bitter,”) so are there many who, under all circumstances, “cleave unto the Lord,” and adopt the resolution of pious Ruth, “Don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God. Where you die I will die, and there I will be buried. May the LORD deal with me, be it ever so severely, if anything but death separates you and me!” Ruth 1:14-17.”

And why should the motives of the godly be called into question?

Is earthly prosperity so generally the portion of the godly, that hypocrites should be induced by the prospect of it to profess themselves the people of the Lord? For one, that is led by a hope of honor or emolument to embrace the religion of Christ, there are ten, at the least, who are deterred from professing it, by a fear of injuring their respectability or financial interests. Indeed, we are taught, by our blessed Lord, that “we must forsake all to follow him;” and, consequently, a desire after loaves and fish cannot reasonably be imputed to the general mass of Christians as their motive for professing godliness. We must look for other motives; and other motives there are, abundantly sufficient to produce the effects which we ascribe to them.

Are we not immortal beings, and accountable to Almighty God for the whole of our conduct? And is not the thought of this sufficient to impress the mind with awe, and to stimulate us to the utmost efforts, if, by any means, we may escape death, and lay hold on eternal life?

Has not God also, in tender mercy to our souls, sent unto us his only-begotten Son, to effect our reconciliation with him by his death on the cross? And is not this sufficient to show us at once the value of our souls, and the necessity of fleeing from the wrath to come? May not such love on the part of our offended God be well expected to operate on our hearts, and to constrain us to devote ourselves altogether unto him? And while our lives accord with our profession, has anyone a right to sit in judgment upon our motives? And when no fault can be found with our actions, is anyone at liberty to incriminate our intentions?

If multitudes of God’s people were upright in former ages, why should all who profess themselves his be accounted hypocrites now?

Were Noah, Daniel, Paul, induced by any sinister motives to serve their God? Did not their whole lives bear testimony to them that they were sincere? And is not the grace of God as sufficient for us as it was for them; so far at least as to inspire us with a holy fear of God, and a desire to serve him with our whole hearts?

I may go further, and ask, whether there are not many, even at this present day, evincing a superiority to all earthly good, and a determination to serve their God, though with the loss of all things?

I repel, then, and with indignation too, the base accusations that are so generally brought against the people of God; and I declare, without fear of contradiction, that at this day there are many who, though far inferior to Job in respect of spiritual attainments, resemble him fully in the integrity of their hearts; and many, of whom it may be justly said, They are “Israelites indeed, and without deceit.”

But, as detached from the context, the words may be regarded,

II. As an unanswerable truth, most gladly to be conceded.

Selfishness is surely an evil, when it leads us to neglect spiritual things, and prefer those which are temporal; but, if understood as implying a supreme regard to our eternal interests, it is good and commendable; for it is that very disposition which was exercised by Mary, when she dismissed from her mind all inferior considerations, and chose that good part, which would never be taken away from her. In this sense Christians are selfish; and it may justly be said of them, that “they do not serve God for nothing!” For,

1. They desire, above all things, the salvation of their souls.

They know what they have done to offend their God, and what God has done to save them, and what promises of mercy he has given to all who repent and believe his Gospel. And knowing these things, they desire to avail themselves of the opportunity afforded to them, and to secure to themselves the offered benefits.

Is this wrong? If so, what can all the invitations and promises of the Gospel mean? Why did Peter say, “Repent, and be converted, that your sins may be blotted out!” Or why did our blessed Lord say, “If any man thirsts, let him come unto me and drink; and out of his belly shall flow rivers of living water?”

2. They actually obtain from God many present benefits.

By “coming to Christ, they find rest for their souls,” and are “filled with peace and joy in believing;” and in this way they are encouraged to “fight the good fight of faith,” and to “run with patience the race that is set before them.” Is there anything evil in this? Does it not accord with the experience of the saints in all ages? Yes, does it not constitute a very strong argument in favor of godliness, that “it has the promise of the life that now is, as well at of that which is to come, 1 Timothy 4:8.”

3. They look forward to infinitely richer benefits in the world that is to come.

To those who seek after glory and honor and immortality, God has promised eternal life; and the saints, under their most afflictive trials, are pronounced blessed, because of the recompense that awaits them in the eternal world! Matthew 5:3-12. Can it be wrong, then, to have respect to that reward, and to run with a view to obtain the prize?

Look at Moses; was not he actuated by this hope, when he “refused to be called the son of Pharaoh’s daughter, choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches than all the treasures of Egypt?” Yes, we are expressly told that “he had respect unto the recompense of the reward, Hebrews 11:24-26.”

By the same hope were the ancient martyrs also actuated, when “they refused to accept deliverance from their tortures, in the assured expectation of obtaining a better resurrection, Hebrews 11:35.” And even of our blessed Lord himself is it said, that “for the joy that was set before him he endured the cross and despised the shame, until at last he sat down at the right hand of the throne of God, Hebrews 12:2.”

Then I confess the truth contained in my text, that we are selfish; and my only complaint is, that we are not sufficiently impressed with these hopes and expectations; for, if we were, we would, like the holy Apostle, “forget all that is behind, and reach forward to that which is before, and press on with continually increasing ardor for the prize of the high calling of God in Christ Jesus.”

To all the calumniated servants of God, then, would I say,

1. Do not be cast down by the evil censures of ungodly men.

Do what you will, they will be sure to find fault with you. Satan accused Job to God as a hypocrite, because of his prosperity; and, when he had prevailed to involve him in utter ruin, he stirred up Job’s friends to condemn him as a hypocrite, because of his adversity.

Just so, when “John the Baptist came neither eating nor drinking,” Satan’s agents said “he had a devil!” And when “Jesus came eating and drinking,” they accused him as “a gluttonous man and a wine-bibber, a friend of publicans and sinners.”

Thus, “whether you pipe or mourn,” they will find occasion against you, even as they did against David, who, “when he put on sackcloth, and fasted,” to bring down blessings on his enemies, had even “that turned to his reproach.”

Only be careful to give no just occasion of offence. Let your enemies be able to “find no fault in you, except concerning the Law of your God.” Let it be the one labor of your life to “be blameless and pure, children of God without fault in a crooked and depraved generation, in which you shine like stars in the universe as you hold out the word of life!” Philippians 2:14-16

2. Endeavor in all things to approve yourselves to God.

A contempt of man’s censures should ever be attended with a determination of heart to “keep a conscience void of offence towards both God and man.” You have seen what a testimony the heart-searching God bore to Job; seek that he may testify respecting you also, that you are “blameless and upright; fearing God and shunning evil.” Be men of principle; and then you will be independent of outward things, and serve God as well in one state of life as another. Neither prosperity nor adversity will influence you in this respect; but, “whether God gives or takes away, you will bless his holy name.” Then, if condemned by men, you may look forward with confidence to the future judgment, when “your righteousness shall shine forth as the noon-day,” and “every tongue that has spoken against you shall be condemned!”

Charles Simeon

Job 1:5

“When a period of feasting had run its course, Job would send and have them purified. Early in the morning he would sacrifice a burnt offering for each of them, thinking, “Perhaps my children have sinned and cursed God in their hearts.” This was Job’s regular custom.”

Who Job was, or at what precise period he lived, or who wrote the book that is called by his name, is not certainly known. It is probable that he was a descendant of Nahor, Abraham’s brother, Genesis 22:20-21, and that he lived previous to the deliverance of Israel from Egypt, because there does not appear to be any direct reference to that event, which there would in all probability have been, if it had taken place, and Job or his friends had been acquainted with it.

The Book of Job, with the exception of the first two chapters, and part of the last, is written in verse; and this has given occasion to some to imagine, that the whole book is a kind of poetic fiction; but there undoubtedly was such a man as Job, Ezekiel 14:14; and the events referred to in the Book of Job did actually occur, James 5:11; and the record of them was most assuredly inspired. It is referred to by Paul in this view. Compare Job 5:13 with 1 Corinthians 3:19.

Though therefore we admit that the conversation which passed between him and his friends is not recorded in the precise words used by the different speakers—yet it is certain that the substance of their respective speeches is correctly given, and that the record of them was written under the direction of God himself; so that it is, as much as any other part of the inspired volume, the Word of God.

The scope of the book must be clearly understood, and be borne in mind throughout; for, if we lose sight of that, the whole will be a mass of confusion. The friends of Job conceived that his extraordinary calamities proved that his former professions of piety had been hypocritical; and Job maintained, that the trials which a man might be called to endure were no just criterion whereby to judge of his state; since the most upright of men might be deeply afflicted, and the most ungodly of men might enjoy uninterrupted ease and prosperity.

And it will be found in the sequel, that, though Job in some instances was unguarded in his expressions, his views on the whole were right, and those of his friends erroneous. But we must not therefore conclude that his friends uttered nothing that was good. Their general opinions were just; but their application of them to Job’s particular case was incorrect. Their premises were often right; but their conclusions were wrong. Their great error was that they thought such extraordinary dispensations of God’s providence towards a man must be sent on account of some extraordinary wickedness committed by him. Conceiving themselves to be correct in this, they concluded Job to have been a hypocrite, and that God had now exposed his hypocrisy to the view of all; and Job, on the contrary, maintained that he had been upright in all his conduct, and that the judgment of his friends was uncharitable, erroneous, and wicked.

But it is not our intention to enter any further into the general question between Job and his friends at present; we have now only to consider the private character of Job, and that more particularly in reference to his family. He is represented as a man of most eminent piety, as being “blameless and upright; he feared God and shunned evil, verse 1;” and from what is said of him in our text, he evidently deserved that high character. Let us consider then:

I. Job’s conduct in relation to his family.

God had blessed him with a numerous family, whom he had reared to adulthood, and placed around him with separate establishments. But, notwithstanding he had thus liberally provided for them, and was evidently most indulgent towards them, (promoting to the uttermost a brotherly union among them, and permitting his daughters to enliven the innocent conviviality of their domestic circles,) he was exceedingly concerned and watchful over their eternal interests.

His seven sons had been entertaining each other in succession; and, though Job knew not that anything contrary to God’s will had passed among them—yet, conceiving it possible that they might in their mirth have been transported too far, he called them to prepare themselves for a solemn attendance upon God, while he should offer for every one of them a burnt-offering unto the Lord.

Now consider this:

1. As an act of magisterial authority.

Job perhaps was a magistrate, possessing very high authority, and occupied to a great extent in judicial proceedings, Job 29:5-10; yet he did not therefore think himself at liberty to neglect religion, or to confine his attention to private duties; he felt that the more exalted his station was, the greater was his responsibility, and the more urgent his duty to honor God before men.

What a blessing would it be, if all people of wealth and dignity would use their influence in this way! But the generality of great men think there is no need for them to stand forth as patrons and patterns of religion; they suppose they have an exemption from such open acts of piety as would attract observation, and make them appear particular; and that, if they countenance by their presence the public institutions of religion, it is quite as much as can be required at their hands.

But we must declare to all, that, if Job, with the small measure of light which he enjoyed, accounted it his duty to exert all his influence for the honor of his God, much more should we, who profess to have received the full light of the Gospel, feel it our duty to devote our faculties and our talents to the honor of Christ, and the extension of his kingdom upon earth.

2. As an act of parental love.

Many who have been careful of their children in their earlier days, cast off all concern about them, or at least decline all interference with them as to religious matters, when they have arrived at years of discretion. But Job did not do so; though he was an indulgent parent, he did not give up all parental authority, but sought to use it for the eternal welfare of his children. He called them all to self-examination and prayer, previous to his offering for them the sacrifices in which he commanded them to join. This is the meaning of the word “sanctified” See Exodus 19:10; Exodus 19:14. Yes, we are told, “Thus he did continually;” continually watching over their eternal interests, and using all his influence, both with them and with God, to bring them to the enjoyment of the divine favor.

In this Job is a pattern for parents in every age, and in every place. As long as God shall continue to them a sound mind, so long should they improve their authority for the enforcing of an attention to religious duties, and for the cultivating of a spirit of piety in the hearts of their children.

The peculiarity of his conduct naturally leads us to inquire into,

II. The grounds and reasons of Job’s conduct.

Had any great evil been committed by his sons, to call forth that particular exercise of parental authority, we should have ascribed to that the conduct of this holy man; but, as no evil existed but in his apprehensions, we must look for the grounds of his conduct in some general views and principles to which it is to be traced.

1. Job’s concern for his children was founded in his views of the extreme depravity of our nature.

Though he had trained up his children in pious principles, Job knew that by nature we are all prone to evil; and that there is no sin, however heinous, which if left to ourselves, we might not commit! He knew that they might even go so far as to speak lightly of God and his dispensations, whether of providence or grace; yes, through an evil heart of unbelief they might depart from God altogether, and actually renounce their allegiance to him. Hence he was desirous to obtain mercy for them, that, if they should have committed so great a sin, they might be brought back again to repentance, and not be left to perish forever in their iniquity.

Now in this respect the views of Job were just; for the heart of man by nature is “deceitful above all things and desperately wicked!” And, whatever education he may have received, and whatever eminence in piety he may have attained, he has reason to pray, “Hold up my goings in your paths, that my footsteps slip not!” Yes, he has reason to fear, “lest, having preached to others, he himself should become a cast-away.”

Just so, every person in the universe should bear this in mind, in reference both to himself and others; for it is “God alone that is able to keep us from falling,” and it is only while “he holds us up, that we can be safe.”

2. Job’s concern for his children was founded in the corrupt tendency of carnal mirth.

Mirth may be very innocently enjoyed; but there is great danger, especially when indulged to any extent, that it may become an occasion of evil. It certainly tends to stupefy the conscience, and to deaden our affections towards God. When we are rejoicing much in earthly things, we are apt to languish in our desire for heavenly things; and to feel less ardent longings for the glory that shall be revealed. Moreover, when “we are full, there is danger lest we deny God, and say: Who is the Lord? Proverbs 30:8-9.” It was against this that God cautioned his people of old, Deuteronomy 8:10-11, and this effect Job saw as likely to be produced in his own children. Hence he called them to a particular recollection of their spirit and conduct during their days of feasting; he urged them to examine well their own hearts, and to implore help from God, that they might be enabled to discover any secret evil which might have lurked in their bosoms.

Now in this he set an admirable example unto us. The world is apt to fascinate our carnal hearts; and it is extremely difficult to “use the world without abusing it.” Whenever therefore we have been mixing in its company and participating of its pleasures, it befits us carefully to examine our own hearts, lest we should have offended God by our forgetfulness of him, or contracted any stain that may render us odious in his sight.

3. Job’s concern for his children was founded in the universal need of an atonement for sin.

Had Job offered one burnt-offering for them all, it would have sufficed to show them what judgments they merited at the hands of God, and that nothing but the great sin-atoning sacrifice could ever avert his wrath from them. But when he offered a separate burnt-offering for each of them, these lessons were inculcated with double force.

In truth, whether the young men had transgressed, or not, to the extent that their father feared, it was still necessary that they should apply to the blood of atonement to cleanse them from their sins.

Just so, we need one to “bear the iniquity of our holiest actions,” and much more to expiate the guilt which we contract in an hour of conviviality and mirth, “Without shedding of blood there can be no remission” of any sin whatever; and a most important lesson we shall learn from this history, if we take occasion from it to get this truth deeply impressed upon our hearts.

Let us learn from hence:

1. To exercise a great concern and watchfulness over ourselves.

If it was right in Job to be jealous over his sons, then it must surely be right for all to maintain a similar disposition in reference to themselves; nor is it only after a season of conviviality that we should exercise it, but at all times. Not a day should pass without diligent self-examination how we have passed our time, and how we have performed our several duties in the world, the family, and the closet; what tempers we have manifested towards man, and what affections we have exercised towards God. Have we received everything, whether good or evil, as from him, and endeavored to enjoy him in our comforts and to bless him for all our trials? In a word, let us especially inquire from time to time whether we have under all circumstances walked as in his immediate presence, and labored to glorify his great and glorious name? “This, like Job, we should do continually;” and, like him also, we should occasionally set apart a day for more than ordinary self-examination, for deep humiliation on account of our innumerable sins and defects, and for a more earnest application to the blood of our great sin-atoning sacrifice to expiate the guilt of all sins, whether deliberate or unintentional, whether known or unknown.

2. To seek above all things the eternal welfare of our children.

It is undoubtedly a parent’s duty to seek the comfortable settlement of his children in some good and useful occupation; but it is his duty also to seek above all things the salvation of their souls.

Consider, you who have families, that from you has been transmitted to your children a corrupt nature, which, if not changed by divine grace, will hurry them on to everlasting perdition! Surely then you are bound to seek this grace for them; you are bound to pray for them night and day; you are bound to restrain them also, and to “bring them up in the nurture and admonition of the Lord, 1 Samuel 3:13.”

Nor is it only in their earlier years that you are thus to watch over them, but in adult life; and if you neglect to do so, you will involve yourselves in the deepest guilt, and be justly answerable for them in the day of judgment, “their blood will be justly required at your hands.”

In particular, be careful to instill into their minds high and reverential thoughts of God, and adoring gratitude to Christ for the atonement which he has made for sin and sinners. Teach them to go to that Savior continually, and to wash in the fountain of his blood—which alone can cleanse them from their sins.

Thus, whatever may be the outcome of your labors with respect to them, you will stand acquitted in your own conscience, and have a testimony from God in the last day that you have done the things which were pleasing in his sight, “Well done, good and faithful servant; enter you into the joy of your Lord!”

Charles Simeon

Esther 9:26-28

“Because of everything written in this letter and because of what they had seen and what had happened to them, the Jews took it upon themselves to establish the custom that they and their descendants and all who join them should without fail observe these two days every year, in the way prescribed and at the time appointed. These days should be remembered and observed in every generation by every family, and in every province and in every city. And these days of Purim should never cease to be celebrated by the Jews, nor should the memory of them die out among their descendants.”

It has been observed of the Book of Esther, that the name of God is not in it; and certainly there is not the same strain of piety pervading it as is found in the Book of Nehemiah. This perhaps may be accounted for from the circumstance of its having been written in the court of Persia, where Jehovah, the God of Israel, was neither known or acknowledged. But though in this point of view it may appear more like to a mere record of facts, it does in reality contain as striking a display of God’s providence as any book in the inspired volume. In explaining the feast of Purim, spoken of in our text, we must of necessity bring before you all the most leading facts recorded in the whole book; though we shall of course notice them only so far as they throw light on our main subject.

We shall consider,

I. The feast of Purim itself.

It is called the feast of Purim, in reference to a lot which was cast (the word pur signifying a lot), and which had a very principal effect in the preservation of all the Jewish people throughout the Persian dominions. But in speaking of the feast, we will distinctly state,

1. The occasion on which the feast of Purim was observed.

Haman, the prime minister and favorite of King Ahasuerus, was offended with Mordecai a Jew, who had refused to pay him that homage which the king had enjoined to be paid to him by all his courtiers. Indignant at this supposed insult, Haman sought to avenge himself, not on Mordecai alone, but on all the Jews throughout the empire. For this end, he cast a lot to determine on what day he should execute this design against them; and, having fixed the day in his own mind, obtained an order from the king that every one of them, old and young, women and children, should be put to death, and their property be delivered over as a prey to their destroyers.

The Jews, informed of the edict, betook themselves to fasting and prayer; and God, in answer to their prayer, wrought a wonderful deliverance for them, and enabled them to execute upon their enemies the very evils which they themselves had previously planned, verse 1.

It might have been expected indeed, when the king, at the request of Esther, had given liberty to the Jews to stand in their own defense, that their enemies would have abstained from any attempt against them, more especially when it was seen that the rulers of the different provinces favored the Jews; but, as Haman had been hanged on the very gallows which he had erected for Mordecai, and thus had fallen the first sacrifice to his own devices, his surviving friends were determined at their own peril to carry into execution his cruel design; but God so strengthened the Jews, that they prevailed in the contest, and slew in one day no less than seventy-five thousand of their enemies, besides five hundred in the very palace of Shushan, and, on the day following, three hundred more.

In commemoration of this glorious event, the feast of Purim was instituted; and from that day to the present hour it is kept, wherever there is a body of Jews to join in the celebration of it.

2. The manner of the the feast of Purim’s observance.

We doubt not but that it was observed with pious gratitude; for though nothing is spoken of that, we may be well assured that the same piety which had enjoined a fast of three days to obtain the blessing, enjoined thanksgivings also, when the blessing was obtained.

But it was to be celebrated also with festive mirth. This is by no means incompatible with pious exercises, or unfit to be united with them on such an occasion as that. God himself had ordered three great feasts to be annually kept, in remembrance of his mercies:

the feast of the Passover, in remembrance of the deliverance of the Jewish first-born from the sword of the destroying angel;

the feast of weeks, in remembrance of the promulgation of the Law from Mount Sinai;

the feast of tabernacles, in remembrance of their dwelling in tents in the wilderness, Deuteronomy 16:16.

These sufficiently show that our physical nature may participate in the joys which belong more particularly to our higher and better part, provided we keep within the strict rules of temperance, and enjoy the Donor in his gifts.

A special direction also was given, that the feast should be kept with active benevolence; the richer were not only to send portions to each other, but to provide for the poor also, who could not otherwise be partakers of the general joy. This was a very essential part of the institution, and highly proper to be observed; since we ought then more particularly to show love to our brethren, when we are commemorating God’s love to us.

This union of piety, festivity, and love—may be seen in the feast which Nehemiah made for the people, when Ezra expounded to them the law of God, Nehemiah 8:10; Nehemiah 8:12; and it were to be wished that we, in the feasts instituted for the commemoration of still richer blessings, were careful never to separate what God in his ordinances has so plainly joined together.

The very particular injunctions given by Esther, and Mordecai, and all the principal Jews, respecting the perpetual observance of this feast, lead us naturally to inquire into:

II. The ends and reasons for which the feast of Purim was appointed.

1. It was designed as a memorial of God’s goodness to them.

It was right to keep up, as far as possible, the remembrance of this mercy to all future generations. We are but too apt to forget the goodness of God to us; and we need occasional observances commemorative of them, in order to revive in our minds the impressions, which the first communication of his blessings excited in us. It was on this principle that God appointed a number of days to be kept holy under the Law; and for the same end is the ordinance of the Lord’s supper appointed under the Gospel, “Do this in remembrance of me; for as oft as you shall eat this bread and drink this cup, you do show forth the Lord’s death, until he comes.”

On the same principle the Fathers of our Church have set apart certain days for the special contemplation of those mysteries, on which the salvation of the whole world depends; the incarnation, the death, the resurrection and ascension of our Lord Jesus Christ.

In truth, the Jews in all ages are equally interested in this event; since, if the design of Haman had been carried into effect, the whole posterity of all the Jews in that immense empire would have been cut off in one day; and consequently they, as much as their remoter ancestors, are bound to “keep God’s great goodness to them ever in remembrance.”

2. It was designed as an incentive to love and serve him.

Commandments have but little effect, where love does not exist towards the authority that enjoined them. It is love alone that will constrain us to a willing and unreserved obedience even to God himself. Hence Paul urges us “by the mercies of God to yield ourselves as living sacrifices unto him;” for it is a sense of them only that will enable us to regard such a surrender of ourselves to him as “a reasonable service, Romans 12:1.”

Now certainly the contemplation of this great deliverance could not but deeply affect the hearts of all, and stir them up to glorify their adorable Benefactor. And though, alas! at this time the feast is made only an occasion of intemperance among all who observe it—yet it ought to excite far other opinions than those of carnal mirth, and to stimulate to far other conduct than that of riot and excess.

3. It was designed as an encouragement to trust in God.

In this view it may well be a feast to the whole world. For where can we find, except in the history of Joseph, so striking an exhibition of the ways of Providence, as in the history before us?

Even long before the wicked thought was conceived in the heart of Haman, did God in a most singular manner exalt Esther to the throne, that she might be able to counteract and defeat his purpose.

God also enabled Mordecai also to detect and reveal a conspiracy against the life of the monarch, that he might afterwards have the influence that was necessary for the final preservation of the Jewish people.

When Haman had conceived the purpose, he superstitiously “cast a lot from month to month, and from day to day,” to determine the best time for carrying it into effect; and behold God, “with whom alone the disposal of the lot rests,” so ordered it, that the lot should fall on the very last month, and on the thirteenth day of that month; so that there was abundant time for making the people sensible of their danger, and for accomplishing their deliverance.

That the king should have a sleepless night might appear to be a very trivial accident; yet in the divine counsels it was an important link in the chain of his purposes, since it led to the exaltation of Mordecai at the very moment when Haman was prepared to put him to death.

In a word, the courage with which Esther was inspired to go in, uncalled for, to the king, the readiness of the king to hear and answer her requests, the versatility of the courtiers, the jealousy of the king, together with many other circumstances, all led to the immediate overthrow of Haman, and the consequent deliverance of the Jewish people.

How remarkable was it, that Haman himself, and afterwards his ten sons also, should be hanged on that very gallows which had been prepared by Haman for Mordecai; and that, instead of the Jews being put to death, they by the king’s own authority should destroy seventy-five thousand of their enemies, besides eight hundred in the very palace of the king!

All this shows how impossible it is to fight successfully against God, and how safe they are, who put their trust under the shadow of his wings. Truly, if God is for us, we need not be concerned how many there may be against us; for “mightier is He who is in us, than he who is in the world.” Only let us trust in him, and not a hair of our head shall perish.

ADDRESS.

1. To the true people of God today.

You must expect, as in the days of old, that the “enmity which exists between the seed of the serpent and the seed of the woman” will yet show itself, and that “those who are born after the flesh will persecute those who are born after the Spirit.”

As you differ from the world in the laws which you obey, and in the habits you maintain, you must expect to be represented by them as enemies both to the Church and State, Esther 3:8. But commit your cause to God, and he will preserve you. Your enemies may rage; but “no weapon that is formed against you shall prosper.”

There is an efficacy in fervent prayer, that shall bring Omnipotence to our aid; and though your trials may be great and of long continuance—yet shall they issue in more abundant joy to you, and honor to your God.

2. To those who show hostility to the people of God.

You little think whom it is that you revile and persecute, “He who hates you hates me,” says our Lord; and again, “Saul, Saul, why persecute me!” The people of God are regarded by him as “his first-fruits,” which, being the Lord’s property, no man was at liberty to consume; be assured therefore, that “all who shall devour them will stumble; and evil will come upon them, Jeremiah 2:2.” It were “better for you to have a millstone put about your neck, and to be cast into the sea, than that you should offend one of his little ones.” Let the history before us suffice to show you, that “whoever touches them, touches the apple of Jehovah’s eye!”

3. To those believers who in the midst of a persecuting world have been preserved.

Know to whom you owe it, that you have not been given up as a prey into the hands of your enemies. The agency of God’s providence is secret, so that you behold it not; but you reap the benefit of it, and will at a future day see as striking interpositions in your favor as those which are recorded in the history before us. Go on then, serving the Lord without fear, and multiply your services for him as he multiplies his mercies unto you.

Charles Simeon

Esther 3:8-9

Then Haman said to King Xerxes, “There is a certain people dispersed and scattered among the peoples in all the provinces of your kingdom whose customs are different from those of all other people and who do not obey the king’s laws; it is not in the king’s best interest to tolerate them. If it pleases the king, let a decree be issued to destroy them, and I will put ten thousand talents of silver into the royal treasury for the men who carry out this business.”

Revenge is cruel; but never more cruel than when it has its foundation in wounded pride.

In the passage before us, it is carried to an almost incredible extent. Haman occupied the highest post of honor, next to the royal family, in the Assyrian empire. All the subjects in the kingdom bowed down to him. But there was a poor man, one Mordecai, who sat at the king’s gate, and consequently was often passed by Haman, who refused to pay Haman this homage. At this neglect, Haman was grievously offended. He deemed it an insufferable insult, which could be expiated only by the death of the offender.

On inquiring into Mordecai’s habits and connections, Haman found that he was a Jew; and, conceiving probably that this contemptuous spirit pervaded that whole nation, and accounting it a small matter to sacrifice the life of one single individual, he determined, if possible, to destroy the whole nation at once; and, accordingly, he made this proposal to King Ahasuerus, engaging from his own resources to make up to the king’s treasury whatever loss might arise to the revenue from the proposed measure.

Now this proposal appearing, at first sight, so very extraordinary, I will endeavor to set before you:

I. The commonness of persecuting God’s people.

In every age of the world have God’s people been hated, for the very reasons that are here assigned.

“Their customs are different from those of all other people and who do not obey the king’s laws.” This is true in part. They worship the one true and living God; and obey his laws, which are unknown to the rest of the world, or, at all events, unheeded by them. Of course, whatever laws are inconsistent with the laws of God, they disobey; because they owe to Jehovah a paramount duty of allegiance, and are bound to “obey God rather than men.” On this account they are hated, reviled, persecuted; and, on many occasions, if man could have prevailed, they would have been utterly extirpated.

David tells us of confederacies formed for this very purpose by all the nations around Jerusalem, each saying to the others, “Come, let us cut off the Jews from being a nation, that the name of Israel may be no more in remembrance, Psalm 83:3-8.”

Just so, in the early ages of Christianity, there were not less than ten strenuous persecutions made to attain this object. And at different periods since that time has persecution raged to the utmost extent, to destroy, if possible, all real piety from the face of the earth.

How “drunk the Roman Church has been with the blood of the saints,” has been often seen, and would be seen again, if she could regain the power which she once possessed, Revelation 17:6. She cannot endure that God should be served in opposition to her, and that God’s laws should be regarded as of superior authority to hers.

But we need not go back to former ages for an elucidation of this truth.

Behold any person at this time cordially embracing the faith of Christ, and conforming in all things to God’s revealed will; and it will soon be found that the same enmity still reigns in the hearts of men against the people of God, as at any former age. True, the cruelties of martyrdom are prohibited; but private animosity is indulged as far as the laws of the land wherein we live will admit; and every person who thoroughly devotes himself to God, is made to feel its baneful influence.

Paul, speaking of Ishmael and Isaac, says, in reference to his own time, “As he who was born after the flesh persecuted him who was born after the Spirit, even so it is now, Galatians 4:29;” thus also must I say at this time. Our blessed Lord told us that “he came not to send peace on earth, but a sword; for that he came to set the nearest and dearest relatives at variance with each other, Matthew 10:34-36.” (Not that this was the intent of his Gospel, though unhappily it is the effect of his Gospel.)

And thus it is, wherever the Gospel is preached with power. There is immediately “a division among the people;” and those who are “obedient to the faith” become objects of hatred and persecution to those who “rebel against the light.” So true is that saying of the Apostle, “All that will live godly in Christ Jesus shall suffer persecution! 2 Timothy 3:12.”

Passing over the inhumanity of this proposal, as being too obvious to be insisted on, I proceed to notice,

II. The impiety of persecuting God’s people.

The very accusation brought against the Jews by Haman shows what is the real ground of enmity against the Lord’s people; it is that they serve God, while the rest of the world bow down to idols; and that, in this determination of theirs, they inflexibly adhere to the dictates of their own conscience. This is universal among all the people of the Lord.

The man who turns aside from the path of duty, through fear of man’s displeasure, has no title whatever to be numbered among the children of God. If we fear man, the fear of God is not in us, Luke 12:4-5. We must be willing to lay down our life for the Lord, or else we can never be acknowledged as his disciples, Matthew 10:37-39. And this inflexibility we must carry into every part of our duty.

But this preference of obeying God rather than man is the very thing which gives the offence.

Where man’s laws and customs are contrary to those of God, man expects and demands submission to his will, rather than to the oracles of God; and if we will not comply with man’s requisitions, he will use all possible means to compel us. But what is this, but a direct rebellion against God, and an usurpation of his authority? It is, in fact, a contest with God, whether He shall govern the universe, or they.

Look at all the Prophets and Apostles, and see what was the ground of the world’s opposition to them. They were ambassadors from God to men; and they were living examples of all that they proclaimed. Hence they were regarded as “the troublers of Israel,” and were represented as enemies to the governments under which they lived. Compare Ezra 4:13 with Acts 16:20-21; Acts 17:6-7; Acts 24:5; Acts 28:22.

It was this adherence to God’s laws that involved the three Hebrew youths and Daniel in the calamities inflicted on them; and that subjected all the Apostles, with one only exception, to the pains and penalties of martyrdom. Hence, when Saul breathed out threatenings and slaughter against the disciples, our Lord addressed him, “Saul, Saul, why do you persecute Me?” And hence Jesus has declared, in reference to all his persecuted people throughout the world, “He that despises you, despises me; and he who despises me, despises Him who sent me! Luke 10:16.”

And this leads me to show,

III. The folly of persecuting God’s people.

Can it be thought that such feeble worms as we shall be able to prevail against Almighty God?

Hear how God derides the vain attempt, “Why do the nations conspire and the peoples plot in vain? The kings of the earth take their stand and the rulers gather together against the LORD and against his Anointed One. “Let us break their chains,” they say, “and throw off their fetters.” The One enthroned in Heaven laughs; the Lord scoffs at them. Then he rebukes them in his anger and terrifies them in his wrath, saying, “I have installed my King on Zion, my holy hill! Psalm 2:1-6.”

So said our blessed Lord to Saul also, “It is hard for you to kick against the goads, Acts 9:5.” The truth is, that “the Lord Jesus holds all his stars in his right hand, Revelation 2:1;” and it is impossible for any man to pluck them thence, John 10:28-29. “Their life is hidden with Christ in God, Colossians 3:3;” who, then, shall get access to it, to destroy it?

Haman, with all his power, could not prevail against the Jews, who yet, in appearance, were altogether in his hands. The whole power of the Roman empire, by whoever wielded, could not root out the disciples of the Christian Church, “nor shall the gates of Hell ever prevail” against the weakest of God’s faithful people! Matthew 16:18; for “He will keep them even as the apple of his eye, Deuteronomy 32:10,” and “perfect in every one of them the work he has begun, Philippians. 1:6,” and “keep them by his own power through faith unto everlasting salvation! 1 Peter 1:5.”

However “they may be sifted, not one grain from among them shall ever fall upon the earth, Amos 9:9.” Hypocrites may turn apostates; but of “those who were really given to him by the Father, our blessed Lord never has lost, nor ever will, so much as one! John 17:12.”

Address,

1. To those who are the objects of the world’s hatred.

Realize the promises which God has given: Isaiah 33:16; Isaiah 33:20-22; Isaiah 41:11-16,” and then say, “Shall I be afraid of a man that shall die, and of the son of man that shall be as grass, and forget the Lord my Maker? Isaiah 51:12-13.” Dear brethren, know that “He who is in you is greater than he who is in the world;” and that, if you confide in Him, “no weapon that is formed against you shall prosper!”

We have said that it is on account of your Christian beliefs that you are hated. But let not those peculiarities be carried into matters of mere indifference. If to love and serve God, as Elijah did, render you peculiar, then must you, like Elijah, dare to be singular in the midst of an ungodly world! You are not to leave “the narrow path that leads unto life, and to go into the broad road that leads to destruction,” to compliment or please any man under Heaven.

In matters that are indifferent I am far from recommending an undue stiffness or singularity; but in relation to everything substantial, such as living a life of faith on the Lord Jesus, and confessing him openly before men, and devoting yourselves altogether to his service, I say, “Be steadfast, immovable, always abounding in the work of the Lord, forasmuch as you know that your labor shall not be in vain in the Lord!”

2. To those who are prejudiced against the Lord’s people.

If you cannot see with their eyes, do not endeavor to make them see with yours, unless in a way of sober argumentation, and of candid reference to the Word of God. To have recourse to derision or persecution of any kind will only involve your own souls in yet deeper guilt than you already lie under for rejecting the Gospel of Christ! Our blessed Lord warns you, that “It would have been better for you to have a millstone hanged about your neck, and be cast into the sea, than that you cause one of his little ones to stumble.”

This is the advice I would give you: Search the Scriptures, to see what were the principles by which all the Prophets and Apostles were actuated, and what was the course of their lives; and then compare with them the principle and practice of God’s people now; and if you find, as you will, a general agreement among them, though, alas! with a sad disparity in point of actual attainment among those of the present day—then beware how you imitate the unbelievers of former ages, in opposing the work of God in others; for, if you do not succeed, you only fight against God for nothing; and if you do succeed, you will perish under the accumulated guilt of destroying the souls of others; for assuredly “their blood will be required at your hands!”

Charles Simeon

Nehemiah 8:10. The joy of the Lord is your strength.

THE preaching of God’s word is a very ancient ordinance. In the context we have a description of the manner in which Nehemiah conducted it. These means of instruction were useful in that day; nor are they less necessary in every place and age. People need, not only reproof for what is wrong, but direction in what is right. The Jews wept bitterly at the hearing of the law; but Nehemiah corrected their sorrow as ill-timed, and exhorted them to rejoice in God, who had done so great things for them.

Let us observe,

I. What reason we have to rejoice in the Lord—

God is often said to rejoice over his people Zephaniah 3:17; but the joy here spoken of must be understood rather of that which we feel in the recollection of God’s goodness towards us.

The Jews at that season had special cause for joy in God—

They had been miraculously delivered from Babylon. This temple had been rebuilt in twenty years, and the worship of God restored; and now, after seventy years more, the wall of the city was finished. They had been enabled to surmount innumerable difficulties Nehemiah 4:17; they had prospered, even to a miracle, in their endeavors Nehemiah 6:16. These were tokens of the divine favor, and pledges of its continuance. They were therefore called upon to rejoice with gratitude and confidence: nor was their sorrow, however just, to exclude this joy.

Such reason also have all the Lord’s people to rejoice in the Lord—

They have experienced a redemption from sorer captivity, and been delivered by more stupendous means: Every day’s preservation too from their numerous enemies is, as it were, a miracle; yet the work of their souls is carried on in spite of enemies, yes, is expedited through the means used to defeat it. Surely then they should say, like the Church of old, “The Lord has done great things for us, whereof we are glad Psalm 126:3.” Moreover, these mercies are pledges to them, and earnests of yet richer blessings. They may well confide in so good and gracious a God. They have indeed still great cause for sorrow on account of their past violations of the law; yet is it their duty to rejoice, yes to “rejoice always in the Lord Philippians. 4:4.”

To promote and encourage this, we proceed to show,

II. In what respects this joy is our strength—

We are as dependent on the frame of our minds as on the state of our bodies. Joy in God produces very important effects:

1. It disposes for action—

Fear and sorrow depress and overwhelm the soul Isaiah 57:16; they enervate and benumb all our faculties; they keep us from attending to any encouraging considerations Exodus 6:9; they disable us from extending relief to others Job 2:13; they indispose us for the most necessary duties Luke 22:45. We cannot pray, or speak, or do anything with pleasure. On the contrary, a joyous frame exhilarates the soul Proverbs 17:22. David well knew the effect it would produce Psalm 51:12-13; and every one may safely adopt his resolution, “I will run the way of your commandments, when you shall enlarge my heart Psalm 119:32.”

2. It qualifies for suffering—

When the spirit is oppressed, the smallest trial is a burden. In those seasons we are apt to fret and murmur both against God and man. We consider our trials as the effects of divine wrath; or, overlooking God, we vent our indignation against the instruments he uses. But when the soul is joyous, afflictions appear light Hebrews 10:34; Hebrews 12:2. How little did Paul and Silas regard their imprisonment Acts 16:25. How willing was Paul to lay down his very life for Christ Acts 20:24. This accords with the experience of every true Christian Romans 5:2-3 and 2 Corinthians 6:10.

APPLICATION—

1. Let us not be always brooding over our corruptions—

Seasonable sorrows ought not to be discouraged: but we should never lose sight of all that God has done for us. It is our privilege to walk joyfully before the Lord Psalm 138:5; Psalm 149:5; Psalm 89:15-16. If we abounded more in praise, we should more frequently be crowned with victory 2 Chronicles. 20:21-22.

2. Let us, however, carefully guard against the fresh incursions of sin—

It is sin that hides the Lord from our eyes Isaiah 59:2. Joy will not consist with indulged sin Psalm 66:18. Let us then “mortify our earthly members,” and our besetting sins. Let us be girt with our armor, while we work with our hands Nehemiah 4:17-18; Nor ever grieve the Holy Spirit, lest we provoke him to depart from us.

3. Let us be daily going to God through Christ—

If ever we rejoice in God at all, it must be through the Lord Jesus Christ Romans 5:11. It is through Christ alone that our past violations of the law can be forgiven Colossians 1:20. It is through Christ alone that the good work can be perfected in our hearts Hebrews 12:2. And, since “all things are through him, and from him, let them be to him also Romans 11:36.”

Charles Simeon

Nehemiah 8:5-6. And Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up: and Ezra blessed the Lord, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshiped the Lord with their faces to the ground.

THOUGH in the time of our Lord it was the custom to read the law of God in the synagogues, it does not appear to have been any regular part of the priest’s office to preach unto the people. On some occasions however we find persons sent through the land of Israel to make known the law; and here we behold Ezra, on a pulpit of wood, elevated above the people, and surrounded by an immense congregation, who had come together on purpose to hear the word of God expounded to them. Since the introduction of Christianity, the preaching of the Gospel to men has been the particular office assigned to men who are set apart for that purpose: and though we must chiefly look to the Apostles as our examples, and to the effects of their ministrations as the pattern of what we may expect to see among our auditors, yet may we profitably look back to the time of Ezra to learn from him and his ministry,

I. In what manner the word of God should be dispensed—

The mode adopted by Ezra, namely, the expounding of Scripture verse 8, we conceive to be peculiarly worthy of imitation. It is indeed but little practiced at the present day, though at the time of the Reformation it generally obtained: and it has very great advantages above the plan which has superseded it.

1. It leads the people into a better acquaintance with the Scriptures—

The Scriptures, except as a book for children, are but little read: persons are discouraged from perusing them by an idea that they are unintelligible to common capacities. But a very little explanation would render them, for the most part, easy to be understood by all. And what a vast advantage would this be! The people studying the word of God at home would be abundantly better qualified to understand it when read in public; and the explanations given to them in public, would enable them to study it to better purpose at home: whereas the present plan of taking only a small passage for a motto, or merely as a ground-work for some general observations, leads to an extreme neglect of the Holy Scriptures, and to a consequent ignorance of them among all classes of the community.

2. It brings every part of the sacred records into view—

There are some who bring forward the doctrinal part of Scripture exclusively, and leave the practical part entirely out of sight: there are others who insist only on the practical parts, and leave out the doctrinal. There are some also to whom many of the doctrines contained in the sacred volume are perfectly hateful; and who never in all their lives so much as mentioned the doctrines of predestination and election, but to explain them away, and to abuse the persons who maintained them. But by expounding whole books of Scripture, every doctrine must be noticed in its turn, and the connection between them and our practice must be pointed out. True it is, that this mode of preaching would not altogether exclude false doctrine: but it would render the establishment of errors more difficult, because the hearers would be able to judge, in some good measure, how far the true and legitimate sense of Scripture was given, and how far it was perverted. The benefit of this therefore cannot be too highly appreciated.

3. It brings home truth to the conscience with more authority—

The word of man, though true, has little weight, in comparison of the word of God: “that is quick and powerful, and sharper than a two-edged sword.” It is inconceivable what an advantage a preacher has, when he can say, “Thus says the Lord:” then every doctrine demands the obedience of faith, and every precept the obedience of righteousness. When told that the word which is delivered to them will judge them in the last day, the people will not dare to trifle with it, as they will with the declarations of fallible men. Were this matter more attentively considered, we have no doubt but that more frequent appeals would be made to Scripture in our public harangues; and that the obsolete method of expounding Scripture would have at least some measure of that attention which it deserves This part of the subject, as addressed to Ministers, is deserving of much fuller notice, than it could receive as addressed to a common congregation.

But, in considering the word of God as explained to the people of Jerusalem, we are more particularly led to notice,

II. In what manner it should be heard—

Truly admirable was the conduct of the people on this occasion. Observe,

1. Their reverential awe—

When Ezra opened the book of God, all the people, in token of their reverence, stood up: and when he blessed God for giving them so rich a treasure, they “all with uplifted hands cried, Amen, Amen;” yes, “they bowed their heads also, and worshiped the Lord with their faces to the ground.” This was a deportment which became sinners in the presence of their God: they did not look to the creature, but to God, whose voice they heard, and whose authority they acknowledged, in every word that was spoken. What a contrast does this form with the manner in which the word of God is heard among us! How rarely do we find persons duly impressed with a sense of their obligation to God for giving them a revelation of his will! How rarely do men at this day look through the preacher unto God, and hear God speaking to them by the voice of his servants! Even religious people are far from attending the ministration of the word in the spirit and temper that they ought: curiosity, fondness for novelties, and attachment to some particular preacher, too often supply the place of those better feelings by which men ought to be actuated in their attendance on the preached Gospel. To “stand in awe of God’s word,” and “to tremble at it,” are far more suitable emotions, than those which we usually see around us. The Lord grant, that our duty in this respect may be more justly estimated, and more generally performed!

2. Their devout affections—

“When the people heard the words of the law, they all wept,” as feeling that they had sinned greatly against it verse 9. And, when they were reminded, that, as the design of the present feast was to bring to their view the tender mercies of their God, and to encourage them to expect all manner of blessings at his hands, they ought rather to rejoice verse 10, 11, they did rejoice, insomuch that “there was very great gladness” among them verse 17; and they rejoiced especially on this account, that “they had understood the words that had been declared unto them verse 12.” Now it is in this way that we should hear the word delivered to us. When it shows us our sins, we should weep, as it were in dust and ashes: and when it sets forth the exceeding great and precious promises of the Gospel, we should rejoice, yes, “rejoice with joy unspeakable and glorified.” We should have our hearts rightly attuned, so that we should never want a string to vibrate to every touch of God’s blessed word. But may it not be said to the generality in the present day, “We have piped unto you, and you have not danced; we have mourned unto you, and you have not lamented?” Yes; the Gospel has little more power over the affections of men than if it were “a cunningly devised fable.” But we entreat you to consider, that, if the law, when expounded, was so powerful, much more should the Gospel be, since “it is the power of God unto salvation to every one that believes.”

3. Their unreserved obedience—

No sooner was it discovered that an ordinance, appointed by Moses, had been neglected, than they hastened to observe it according to the strict letter of the law, and actually did observe it with greater fidelity than it ever had been observed even from the days of Joshua to that present hour verse 13–18. This showed, that the impression made on their affections was deep and spiritual. And it is in this way that we also must improve the ministration of the word. If we attend to the Gospel as we ought to do, we shall find out many things which we have neglected, and many that we have done amiss: yes, many things which are not generally noticed even among the godly, will occur to our minds, and show us the defectiveness, not of our obedience only, but of the obedience of the best of men. Let us have our minds then open to conviction, and attentive to every commandment of our God. Nor let us be satisfied with paying only a customary attention to his revealed will, but let us aspire after higher degrees of purity, and a more perfect conformity to the divine image. This will serve as the best test of our sincerity, and it will show, that neither have you heard in vain, nor we dispensed his word in vain.

Charles Simeon

Nehemiah 6:15. So the wall was finished …in fifty and two days.

A MERE historic record of the time occupied in rebuilding the wall of Jerusalem appears at first sight to be an uninteresting subject for a popular DISCOURSE but it will be found replete with interest, when the circumstances connected with it are taken into the account. The extremely dilapidated and ruined state of the fortifications at that time, the weakness and poverty of those who undertook to rebuild them, and the opposition which they met with from numerous and potent enemies, combine to render the record in our text almost incredible. For the completion of such a work, two and fifty weeks would have been a very short time; but two and fifty days seem utterly insufficient for it: such expedition appears perfectly beyond the physical powers of the persons engaged in it: yet in that time the wall was finished: and it will be very profitable to inquire,

I. How it was completed in so short a time—

To enter fully into the subject, the six first chapters of this book should be carefully read. In them we shall find that the means whereby this great work was accomplished, were,

1. The wisdom and energy of the governor—

In every step which Nehemiah took, we are struck with his consummate wisdom. When first he made known to the Persian monarch his desire to undertake the work of rebuilding the walls of Jerusalem, he kept out of sight every consideration which might tend to create jealousy in the monarch’s mind, and mentioned only such as were likely to produce in him a favorable impression. With this view he speaks of Jerusalem, not as the city of the great God, which had been so great and powerful in former times, and was yet ordained of God to become the capital of an independent nation, but simply, as “the city of his fathers’ sepulchers Nehemiah 2:5.”

Having obtained permission to execute his purpose, and come to Jerusalem for that end, he again showed his wisdom in concealing from the people the reason of his journey, until he had personally himself inspected the walls, and was thereby qualified to obviate all objections which indifference or despondency might suggest Nehemiah 2:12-18.

The way in which he counteracted all the plots of his enemies, still further marked the depth and solidity of his judgment. He forbore to use any irritating expressions, notwithstanding the multiplied provocations which he met with: and while his enemies wasted their time in plotting how to arrest his progress, he occupied himself in the prosecution of his work, augmenting his exertions in proportion as they increased their efforts to impede him Nehemiah 2:19-20; Nehemiah 4:8-9; Nehemiah 4:13-14. Yet it is worthy of particular observation, that he neither trusted to his own exertions, nor yet neglected them under an idea that he should be protected by his God: but he combined a dependence on God with a diligent use of all proper means of self-defense Nehemiah 4:9; thereby setting us an example which we shall do well to follow in every difficulty which we may be called to encounter.

Nor was the energy of Nehemiah less admirable than his wisdom: we see throughout the whole of his conduct as much promptitude as consisted with sound discretion, and an invincible firmness in executing whatever his deliberate judgment had dictated. So intent was he on the prosecution of his purpose, that neither he, nor those under his immediate influence, ever put off their clothes for several weeks together, except for the purpose of their being washed Nehemiah 4:23. And when a proposal was made to him to hold a conference with some adversaries in an adjacent village, his reply was, “I am doing a great work, so that I cannot come down: why should the work cease, while I leave it, and come down to you Nehemiah 6:2-3.” Yes, when the same message was sent four times, he repeated the same answer: and when at the fifth time it was accompanied with a letter containing many accusations against him, he contented himself with exposing the falsehood of them, and more determinately than ever besought the Lord to strengthen his hands for the work in which he was engaged Nehemiah 6:5-9.

On the failure of that device, his enemies sought to intimidate him by reports of a conspiracy against his life, and advised him to take refuge in the temple: but he, with a fortitude worthy of his high character, answered, “Should such a man as I flee? And who is there, that, being as I am, would go into the temple to save his life? I will not go in Nehemiah 6:10-11.” It is in connection with this anecdote that our text informs us, “So the wall was built in fifty and two days:” and certainly to this extraordinary combination of wisdom and energy in him we must ascribe it, that the wall was erected in so short a time.

2. The union and perseverance of the people—

An individual, however good and great, can do little, unless he is seconded by those who are under his direction: but in this case Nehemiah found instruments well fitted to his hands. No sooner did he make known to the rulers of Jerusalem the commission which he had received from the king of Persia, and call for their assistance in the execution of it, than they said, “Let us rise up and build:” and “immediately they strengthened their hands for this good work Nehemiah 2:17-19.”

It is true, there were some exceptions, some who were too proud and fond of ease to work Nehemiah 3:5; and others, who yielded to despondency Nehemiah 4:10; and others who actually carried on a treasonable correspondence with Nehemiah’s most inveterate enemies Nehemiah 6:17-19; but, on the other hand, there was such a zeal among the great mass of the people, that some performed double the work allotted them Nehemiah 3:5; Nehemiah 3:27, and even ladies of the highest rank combined their utmost efforts to assist in building the wall, not accounting any service either derogatory to their honor, or unsuited to their gender, if they might but encourage their brethren, and advance the glory of their God Nehemiah 3:12. And to this union is the success expressly ascribed: “So built we the wall; for the people had a mind to work Nehemiah 4:6.”

There was also among them astonishing perseverance: for when they were menaced with a sudden assault, and were told ten times over, that an armed host would come suddenly upon them to destroy them, they persisted resolutely in their work, arming themselves for their defense, setting alternate watches for their preservation, and working with a trowel, as it were, in the one hand, and a sword in the other, determining rather to sacrifice their lives, than be deterred from the service in which they had embarked Nehemiah 4:11-13; Nehemiah 4:16-18; Nehemiah 4:21. Had they yielded to indolence or fear, the work could never have been carried forward: but by this zealous cooperation of all ranks and orders among them, all difficulties were overcome, and the wall was built with an expedition almost incredible.

3. The peculiar blessing of their God—

To this above all must the success be ultimately ascribed; for to this were owing the desire of Nehemiah to rebuild the wall Nehemiah 2:12, the consent of Artaxerxes to the plan proposed Nehemiah 1:11 with 2:4, 8, the wisdom and energy with which Nehemiah was inspired Nehemiah 2:18, the cordial cooperation of so many people, and the defeating of all the plots which were devised to retard the work Nehemiah 4:15. Even the very enemies themselves were so convinced that the work exceeded all the power of man, that they were constrained to acknowledge God himself as the author of it Nehemiah 4:1-3 with 6:16, since none but God could have carried them through such labors, or delivered them from such perils, or given a successful issue to such hopeless exertions.

It is of infinite importance that we notice this; for otherwise we shall be ready to give to the creature the honor that is due to God only. Throughout the whole work, application was made to God for his direction and blessing: it was not undertaken without prayer Nehemiah 1:4-11, nor carried on without prayer Nehemiah 2:4; Nehemiah 4:4-5; Nehemiah 4:9; Nehemiah 6:9; Nehemiah 6:11; but a reliance was placed on God as an all-sufficient Helper Nehemiah 2:20; and he showed himself worthy of the confidence reposed on him: he showed that “none who trust in Him shall ever be confounded.”

Having thus traced Nehemiah’s success to its true cause, we proceed to set before you,

II. The important lesson which we are to learn from it—

We might with great propriety direct your attention to those wonderful events which occupy the attention of the public at the present hour June 23, 1814, a day or two after peace had been proclaimed; for certainly, whether we consider the union which has been produced among all the allied powers, or the wisdom and energy with which their efforts have been combined, or the rapid and complete success with which their labors have been crowned, there never was an occurrence which more strongly marked the hand of God, or more strictly corresponded with that which we have been considering, than that which we now commemorate, the reestablishment of peace among all the powers of Europe. We may almost literally say, in reference to it, “The wall has been built in fifty and two days.”

But we will direct your attention rather to that which will be of importance, not to the present age only, but to all people to the end of time.

Behold, then, in what way we should all engage in the Lord’s work—

To every man in the universe is a work assigned, namely, To erect an house that shall be an everlasting habitation for our God. The walls of Jerusalem reduced to heaps of rubbish do but faintly represent the desperate state of the world around us; while the number and malice of those who obstructed the rebuilding of that wall give us a very inadequate idea of the enemies with whom we have to contend while executing the work which God has given us to do. Every one indeed must begin at home, and work before his own door Nehemiah 3:10; Nehemiah 3:23; Nehemiah 3:28; Nehemiah 3:30; for it is by getting the work of God advanced in our own souls that we shall best contribute to the good of the Church around us. But in the whole of our work we must cultivate wisdom. It is lamentable to reflect how often men defeat their own purposes by not attending to the counsels of wisdom. Many give great advantage to their adversaries by not considering what is the peculiar line of conduct which the particular time and circumstances call for, and how they may best overcome the difficulties with which they are surrounded. We are told to “walk in wisdom towards them that are without,” and to unite “the wisdom of the serpent with the harmlessness of the dove:” and it is of absolute and indispensable necessity that we attend to these directions, if we would walk honorably before God ourselves, or be instrumental to the advancing of his work in the souls of others.

But to wisdom we must add energy. There is no time to be lost: “Whatever our hand finds to do, we must do it with all our might.” We must be “fervent in spirit while serving the Lord:” and, if any one would divert us from our purpose, or tempt us to relax our diligence, we must make this our uniform and steady answer, “I am doing a great work, and cannot come down”.

In this kind of conduct there should be an union among us all; ministers and people should all work together: yes, and women also should engage in the good work; for they, in their place and station, may be as helpful as any. Even the Apostles owed much to the labors of women Romans 16:1-4; Romans 16:12; and the most eminent ministers have been helped forward by their pious and well-regulated zeal Acts 18:26. Let all of us then be of one heart and one mind in relation to this great matter; for it is surprising how much more rapidly the work of God advances in the souls of men, where many are engaged in strengthening each other’s hands, and in encouraging one another’s hearts. There are a thousand works which may be carried on in concert, which an insulated individual can never accomplish: and whoever engages in such works for the good of others, will find that he himself is the most profited by his own exertions: “While watering others, his own soul will be watered” also.

Nor must we draw back through fear or weariness. We must be men of fortitude and self-denial. We should scarcely find time, as it were, for relaxation, any further than absolute necessity requires: and if menaced with assaults, we should put on the panoply of God, and stand ready for the contest: and if by a temporary desertion of our post we may even preserve our lives, we should be willing rather to lay down our lives than dishonor our God by cowardice in his service: “Should such a man as I flee?” must be our answer to every suggestion of our great adversary, and to every unbelieving fear that may arise in our own hearts.

But above all, we must go forward in dependence on God. He must teach us, and guide us, and prosper us, in all our way. “Without him we can do nothing:” but, on the other hand, “through Christ strengthening us we can do all things.” We need not despond on account of the greatness of the work, nor be discouraged through the number and malignity of our enemies: “if God be for us, none can effectually be against us:” “He will perfect that which concerns us,” and “carry on to the end the work he has begun.” If only we “be steadfast, immovable, and always abounding in the work of the Lord, he has pledged himself to us, that our labor shall not be in vain in the Lord”.

Charles Simeon

Nehemiah 6:11. And I said, Should such a man as I flee? and who is there, that, being as I am, would go into the temple to save his life? I will not go in.

WHOEVER examines the character of the primitive saints, will see, without fail, how religion dignifies and ennobles the mind of man. It gives to its possessor a superiority above all the common interests of time and sense, and enables him, under the most trying circumstances, to act as in the immediate presence of his God. His efforts to honor God will necessarily involve him in difficulties: but these difficulties will only elicit his true character, and display the efficacy of the grace he has received.

Nehemiah had engaged in the arduous work of rebuilding Jerusalem. In this he was opposed by the enemies of the Jews, who sought, by every artifice, to weaken his hands, and divert him from his purpose. At last a person, from whom he might have hoped better things, Shemaiah by name, and who, it should seem, professed himself a prophet, concurred with his enemies in a plot against him, and, under a specious plea of consulting his safety, proposed to hold converse with him in the temple, where he would be out of the reach of those who sought his life. But Nehemiah, either suspecting treachery, or, at all events, seeing what advantage such a measure would give to his enemies to reproach him for cowardice, and for a distrust of God, indignantly rejected the proposal in the terms which I have just read.

Now, without confining myself to this particular occurrence, I will take occasion from it to set before you,

I. The subtlety with which our great adversary will assault us—

You cannot but see how specious was the proposal made to Nehemiah. It was an undoubted fact, that his enemies sought his life: and to go into the temple for safety seemed a very prudent measure. But it was a temptation cast in his way by the enemies of God. And thus, our great adversary endeavors to take advantage of us in a great variety of ways, if by any means he may prevail upon us to act in a way unworthy of the Christian chamber. He will propose to us,

1. To neglect our social duties, with a view to the furtherance of our spiritual welfare—

This is a common temptation; and extremely specious. For, who can doubt the superior importance of eternal things above those which are merely temporal? Consequently, it may be thought that the less important duties may give way to those which are of paramount consideration. Thus many, especially in younger life, will vindicate their neglect of those offices which their station in society has imposed upon them, thinking it a sufficient excuse to say that they were seeking the advancement of their eternal interests. The apprentice or the servant will be attending upon religious ordinances in public or private, when he should be executing the business of his own particular calling; imagining that his zeal for the one employment will justify his neglect of the other. Nor is it uncommon for students to inquire, whether their desire to qualify themselves for the ministerial office by one line of study will not justify their neglect of those studies which their collegiate course marks out for them, and academic discipline indispensably requires. But all such desires are founded in error. They proceed on the idea that our social and religious duties oppose each other; whereas activity in temporal concerns will not at all abate or interfere with fervor of spirit in the Lord’s service See Romans 12:11; on the contrary, in discharging our duty to man, we do, in fact, fulfill our duty to God: and while, in relation to one set of duties, we say, “These ought you to have done,” we must with equal decision add, in reference to the other, “These you are not to leave undone Luke 11:42.”

2. To conform to the world, with a view to conciliate their regard—

This also is specious, and very commonly proposed. But it is as erroneous as the former; for, however much we may conform to the world, we can never draw them to the love of true religion: on the contrary, we shall rather confirm them in their persuasion, that religion does not require that measure of spirituality which the saints of old maintained. Our Lord says; “If you were of the world, the world would love its own: but because you are not of the world, but I have chosen you out of the world, therefore the world hates you John 15:19.” But, while he here acknowledges that a conformity with them will disarm a measure of their enmity, does he recommend the adoption of such a plan? No: he inculcates the very reverse. Whether men will hate us or not, our walk must be the same: we must not accommodate ourselves to their wishes, but to God’s commands: and he says, “Be not conformed to this world; but be you transformed in the renewing of your minds, that you may prove what is that good and acceptable and perfect will of God Romans 12:2.”

3. To use undue means with a view to the attainment of some desirable end—

Safety was desirable to Nehemiah: but, to secrete himself in the temple was not a right method of obtaining it. Such a step would have argued a distrust of God’s power to preserve him in the way of duty, and would have given great occasion of triumph to his enemies verse 13. Thus there may be many objects which may be desirable in themselves, which yet we must not seek by any sacrifice of duty or conscience. Let it be granted, that there is some great danger to be avoided, or some valuable blessing, say, the preservation of life itself, to be acquired; still the maintenance of strict integrity and of a good conscience must be preferred: nor must we suffer ourselves to be diverted so much as an hair’s breadth from the line of duty, for the attainment of any object under Heaven. Uzzah has taught us this. To keep the ark from falling was good: but he, not being a Levite, had no right to touch it: and God, in striking him dead upon the spot, has shown us, that, on no occasion whatever, are we at liberty to “do evil, that good may come Romans 3:8.” Our answer to every temptation must be, “Shall I go into the temple to save my life? I will not go in.”

The greater the subtlety of Satan is, the greater should be our vigilance, and the more immovable.

II. The firmness with which we should resist him—

The direction given us is, “Resist the devil, and he will flee from you James 4:7.” And, as a pattern of firmness, we cannot have a better example than that before us: “Shall such a man as I flee?” a man invested with authority? a man engaged for the Lord? a man in whom any act of cowardice will be productive of the most injurious effects? “I will not go into the temple, even though it be to save my life.” Now, thus should we set the Lord ever before us; bearing fully in mind,

1. Our relation to him—

Shall such a man as I yield to temptation of any kind? I, a servant of the living God? I, who profess myself to be a child of God? Nothing shall ever induce me to violate my duty to my heavenly Father, or to walk in any respect unsuitably to the relation I bear to him. God helping me, I will walk worthy of my high calling: and whoever he be that would seduce me from my duty, even though he were my dearest friend, I will spurn at his advice with honest indignation, and reject it with the utmost abhorrence Genesis 39:9.

2. Our obligations to him—

What do I owe to Almighty God, who gave his only-begotten Son to die for me, and to reconcile me to himself by his vicarious sacrifice upon the cross? And shall I, for any temporal advantage, offend his Divine Majesty? Shall I distrust his care of me, or be afraid to suffer for his sake? Abhorred be the thought! Let me only know the path of duty; and no consideration under Heaven shall divert me from it. Let those who know nothing of redeeming love please themselves, if they will: but so will not I: I will strive only to please my God, and to “render unto the Lord according to the benefits he has conferred upon me.”

3. Our expectations from him—

Here am I, not only a candidate for Heaven, but, through grace, an expectant of it. I see crowns and kingdoms reserved for me in a better world. And shall I cast them all away? What carnal gratification can ever be put in competition with the glory that is prepared for me? or what temporary gain be weighed in the balance against an everlasting inheritance? Tell me of what dangers you will, they shall not appal my spirit; and tell me of what joys you will, they shall never allure my soul. For eternity I have been begotten, redeemed, and sanctified; and for eternity alone will I both live and die.

4. The interest which God himself has in the whole of our conduct—

This in particular pressed on the mind of this eminent saint. He saw that his enemies labored to draw him into sin, that they might have occasion for reproach against him, and might cast reflections upon God himself. And, under this conviction, he would risk life itself rather than comply with the solicitations of his friend. And thus it is that God’s enemies endeavor to beguile us, in order that they may triumph over us, and exult in our shame. Only let them draw us into sin of any kind, and they will immediately exclaim, “There, there, so would we have it:” yes, if they can prevail to the extent they would, they will even “blaspheme the very name of God on our account.” But who, that is aware of this, will not rather die than dishonor God? If we only consider how God’s honor is involved in our conduct, we shall need no other motive for steadfastness in his holy ways: and if tempted to leave them, even for a moment, we shall reply, “Shall a man, situated as I am, be driven from his post, and go into the temple to save his life? No: I will not go in: nor shall all the powers of earth or Hell ever induce me to relax my diligence in the service of my God.”

What, then, shall I say to you, my Brethren? This I say,

1. Expect temptation—

In the Book of Ecclesiasticus this advice is given: “My son, if you come to serve the Lord, prepare your soul for temptation Ecclesiastes 2:1.” You must not expect that Satan will suffer his vassals to cast off his yoke, without many earnest endeavors to reduce them to their former bondage. And he has “wiles and devices” innumerable, whereby to assault our souls. He can even put on the aspect of an angel of light, in order the more effectually to beguile unstable souls 2 Corinthians 11:14. He will even make use of your own friends, yes, and of pious persons too, to draw you aside from the path of duty. It was no other than Peter, the bold and zealous Peter, whom he instigated to dissuade our blessed Lord from subjecting himself to the pains which were necessary for the redemption of a ruined world. But our Lord withstood him, saying to this favored disciple, “Get you behind me, Satan; you are an offence unto me: for you savor not the things that be of God, but those that be of men Matthew 16:23.” So be you also on your guard not to follow implicitly the advice even of good men; but weigh every sentiment in the balance of the sanctuary, and conform yourselves in everything to the mind and will of God.

2. In every circumstance place your entire confidence in God—

This was Nehemiah’s excellence. He knew in whom he had believed; and that, whatever conspiracies might be formed against him, he was safe in God’s hands; “nor could any weapon that was formed against him prosper.” Thus then do you. “Say not, A confederacy to all them that say a confederacy: neither fear you their fear, nor be afraid: but sanctify the Lord God in your hearts, and let him be your fear, and let him be your dread Isaiah 8:12-13. See also Psalm 11:1-4.” This your holy profession indispensably requires. When Ezra went from Babylon to Jerusalem with all the vessels of gold and silver which had been carried thither by Nebuchadnezzar, and was in danger of being plundered by robbers who infested the road, “he was ashamed to ask from Artaxerxes a guard of soldiers for his protection; for, says he, I had said to the king, The hand of our God is upon all them for good that seek him; but his power and his wrath is against all them that forsake him Ezra 8:22.” And do not you profess the same truth, that God is the protector, and friend, and portion of all that seek him? Whom then will you fear? or what will you desire for your comfort, when you have such an all-sufficient Friend ever at hand? “If He be for you, who can be against you Romans 8:31.” or, if He be your Shepherd, what can you want Psalm 23:1. Only “be strong in faith, giving glory to God;” and “you shall be kept in perfect peace;” “nor shall so much as a hair of your head perish.” Your trials may be multiplied to the most fearful extent: but “you shall not be ashamed or confounded, world without end.”

Charles Simeon

Nehemiah 6:3-4. I sent messengers unto them, saying, I am doing a great work, so that I cannot come down: why should the work cease, while I leave it, and come down to you? Yet they sent unto me four times after this sort; and I answered them after the same manner.

NEVER can we be sufficiently thankful for the records which are given us respecting the saints of old. When we are put into arduous circumstances ourselves, and see the line of conduct which is required of us, we are ready to think that the requisition is impracticable. But when we behold others, in similar circumstances, approving themselves faithful to their God, we are encouraged, and emboldened to undertake whatever may come before us in the path of duty. Nehemiah, having received from the Persian monarch authority to rebuild the walls of Jerusalem, addressed himself to the work with zeal and diligence. But he was not suffered to proceed any long time unmolested in his career. A conspiracy was formed against him, and every effort which malignity could suggest was used to impede him in his sacred course. How he baffled the attempts of his enemies we are told in the passage now before us: from whence I shall take occasion to show,

I. What efforts men will make to divert us from the service of our God—

It may be asked, What have we to do with the facts which are here recorded? I answer, They were all of a typical nature, intended to shadow forth the opposition which would be made to the cause of God in every age. The city of our God is erecting continually; and the builders are continually obstructed in their work by the enemies of our God and his Christ: and, as in the instance before us, those enemies will endeavor to prevail,

1. By artifice—

Four different times did Sanballat and Tobiah and Geshem the Arabian propose to Nehemiah some artifice whereby they might ensnare him to his destruction. And every species of device will the enemies of Christ contrive and execute, to divert his servants from the duties in which they are engaged. Proposals, in appearance the most friendly, shall be made, to draw them aside, and to ensnare their feet. Those who never took any interest about them in their unconverted state, will now express great anxiety to recover them from their supposed errors, and to restore them to the ways which they have forsaken.

2. By intimidation—

Parents and governors, who never offered so much as a word of advice to us to serve and honor God, will interpose their authority to keep us from serving him, the very instant that we should show ourselves on the Lord’s side. Even at this present hour, notwithstanding the liberality which men profess on the subject of toleration, it is no uncommon thing for those who are possessed of power to use their influence, in an arbitrary and tyrannical way, for the suppression of religion: and the more nearly they are related to us, the more decided will they be in their efforts: “our greatest foes will generally be those of our own household”.

3. By ridicule—

This is a weapon capable of being used by all: and all will have recourse to it, in order to expose to derision the most sacred characters. The enemies of Nehemiah ridiculed his efforts, saying, that “if but a fox should run up the wall which the Jews were constructing, he would throw it down.” Thus will every thing that can bring odium upon us be reported concerning our principles and conduct: nor will any rank in society, any eminence of attainments, any wisdom of deportment, or any purity of manners, screen us from the envenomed shafts of ridicule and contempt.

But in the example of this holy man we see,

II. In what manner we should withstand them—

Two things in particular I would notice:

1. His wisdom—

He saw through the veil by which these hypocrites sought to cover their designs: but he forbore to bring any accusation against them, lest he should only inflame and irritate their minds, which he wished rather to soothe and to compose. But he appealed to them respecting the importance of prosecuting without intermission the work in which he was engaged: “I am doing a great work, so that I cannot come down.”

And are not we “doing a great work?” What, in the whole world, can be compared with that in which we are engaged, and on which an eternity of happiness or misery altogether depends?: If it be said, that a compliance with the habits of the world will not impede our spiritual progress, I utterly deny it: for if that be the case, why are we forbidden to be conformed to this world Romans 12:2. Why is it said, that “if any man love the world, the love of the Father is not in him 1 John 2:15-16.” What truth would there be in this assertion, that the friendship of the world is enmity against God; and that whoever even desires to be the friend of the world, he is thereby constituted the “enemy of God James 4:4. The Greek.” The person who duly improves “the cross of Christ, is crucified to the world Galatians 6:14.” To “serve God and mammon” too is impossible Matthew 6:24; and therefore the answer of Nehemiah is exactly suitable for us: “Why should the work cease, while I leave it, and come down to you?”.

2. His firmness—

Four different times did these crafty enemies renew their attempts; and Nehemiah answered them continually to the same effect. He would not enter into disputations with them, but contented himself with such an answer as they could most easily appreciate, and such an one as ought to satisfy their minds. Thus it becomes us also to act. However frequent or continued the efforts of men are to turn us from God, we must withstand them all: and it will be well to keep in our stronghold, and not to descend into the field of controversy with them. Here is a plain fact, which they easily comprehend, and cannot possibly deny: the work of salvation is, beyond all comparison, more important than any other that can be proposed to us; and nothing under Heaven ought to be suffered to interfere with it. This is so plain and acknowledged a truth, that no one can withstand it. Men may dispute about the principles of the Gospel; but this admits of no dispute. Here, therefore, we should do well to take our stand; and, by whoever we are assaulted, to maintain our ground. An appeal, so made, must at last carry conviction with it, and silence our most inveterate opposers.

Let us learn from hence,

1. What we are to expect, if we will serve our God—

“All that will live godly in Christ Jesus shall suffer persecution.” It is in vain to imagine that we shall escape. Ungodly men hate the light as much as ever: and as, in the days of Ishmael, he who was born after the flesh persecuted him that was born after the Spirit, even so it is now, and ever will be, as long as there shall be an ungodly man upon earth. If, then, you will set yourselves to serve the Lord, prepare your souls for temptation Ecclesiastes 2:1.

2. How we must act, if we will approve ourselves to him—

We must yield to no artifice, no intimidation whatever. Whether persons come to us in the garb of friends or of foes, our plain answer must be, “Whether it be right to hearken unto you more than unto God, judge you Acts 4:19.” If we “love even life itself” in comparison of Christ, “we shall lose it” forever Matthew 10:39; “We must be faithful unto death, if ever we would attain a crown of life Revelation 2:10.”

Charles Simeon

Nehemiah 5:15. So did not I, because of the fear of God.

IT is obvious that there are in the world a people whose conduct differs widely from that of the world around them: and, in attempting to account for it, some impute it to pride and vanity, some to weakness and folly, and some to downright hypocrisy. But, if men would examine into this matter with candor, they might easily find a principle abundantly sufficient to account for all the singularity they observe: and this principle is “The fear of God.” By this Nehemiah was actuated, while, in the governing of Israel, he maintained a system directly opposed to that of all who had preceded him. They all had exacted from the people, even in their low impoverished state, such contributions as they judged necessary for the upholding of their dignity and the discharge of their official duties. And Nehemiah might have felt himself fully justified in following their example, which was originally ordained by legitimate authority, and afterwards established by long uninterrupted usage. But, in existing circumstances, he judged the practice to be oppressive; and therefore he would no longer suffer it, because he was under the influence of a principle which was sufficient to outweigh all selfish considerations: “So did not I, because of the fear of God.”

Now, it will be no unedifying subject, if we consider,

I. The principle by which he was actuated—

It is called, in my text, “The fear of God;” by which we are to understand, not a dread of God’s displeasure, but rather a holy filial fear, comprehending under it an habitual respect to God; a respect to,

1. His word, as the rule of our conduct—

The maxims of the world are not unfrequently the very reverse of those which are inculcated in the Sacred Volume. We need not go back to the philosophers of Greece and Rome, to show the erroneousness of their opinions: the sentiments even of the Christian world are, in many respects, very far from according with the dictates of inspiration. Pride is by many held as equivalent with magnanimity: and humility, such as God requires, is as little approved among us, as it was among the unenlightened heathen. As to the duties of love to God, of faith in Christ, of entire devotedness to the pursuit of things invisible and eternal, we well know that they are kept altogether upon the back-ground, except, indeed, as sentiments proper to be delivered from the pulpit, but equally proper to be banished from all the scenes of social converse. But the man who is under the influence of the fear of God will not suffer himself to be regulated by the opinions of men; but “by the fear of the Lord he will surely depart from evil,” and in every doubtful point will inquire, “What says the Lord?”

2. His authority, as the reason of our conduct—

A Christian may doubtless have many reasons for acting in this or that particular way: he may judge such a line of conduct to be conducive to his own comfort, and to the benefit of others. But all such motives will be in perfect subordination to the divine will, which he will determine to obey, whether the immediate act be in accordance with his own interests or in opposition to them. A man under the fear of God will not consider whether he shall gain or lose, whether he shall please or displease, by any act; his only concern will be to approve himself to God. If urged by any considerations of human authority or personal interest, his answer is, “Whether it be right to hearken unto you more than unto God, judge you: for I cannot but do the things which God commands.”

3. His glory, as the end of our conduct—

The real saint feels that “God in all things should be glorified:” and he will not be satisfied with anything which will not conduce to this end. This idea he will carry into the most common transactions of his life: “Whether he eat or drink, or whatever he do, he will do all to the glory of God.” In relation to this matter, there will be in him a tenderness, a sensibility, a great refinement of mind, such as, to a superficial observer, shall appear to have led him into great inconsistencies. Paul acted sometimes as under the Law, and sometimes as free from the Law; accommodating himself to the prejudices or weakness of men, as he saw occasion. But, whatever was his course, his object was the same; namely, to serve and honor God: and every one who truly fears God will propose to himself the same great end, and conduct himself in such a way as appears to him best calculated to effect it.

Such being the principle by which Nehemiah was actuated, let us notice,

II. The effect it produced on his life and conversation—

Methinks there is a striking agreement between the conduct of Nehemiah and of the Apostle Paul. Paul was entitled to demand support from the Christian Church, to which he ministered: but, so far was he from insisting on his right, that he wrought with his own hands, night and day, in order to support himself, and to exempt others from what they might have accounted a burden 2 Corinthians 11:7-12 with 1 Thessalonians 2:9 and 2 Thessalonians 3:8-9. Thus Nehemiah, doubtless, was entitled to support from those over whom he was placed: but this right having been abused, he waved it altogether; that so he might both lighten the burdens of his people and set to all an example of forbearance and love.

We see, then, in him how the fear of God will operate wherever it exists as a principle of action in the soul. It will surely teach us the following lessons:

1. Not to conform ourselves to any custom until we have examined it with care—

Thousands of things are customary, which yet are far from being defensible. See the habits of the world altogether; its customs, its fashions, its maxims. Will they bear the test of sound wisdom, or endure a scrutiny by the word of God? Numbers cannot change the qualities of things, and make that to be good which is in itself evil: nor can we be justified in doing anything merely because it is sanctioned by custom. On the contrary, we are commanded “not to be conformed to this world,” and “not to follow a multitude to do evil.”

2. Not to suffer ourselves to be biased by any personal interests in forming our judgment of doubtful matters—

There was a strong temptation to Nehemiah to continue the abuses which had so long obtained: but he suffered not his interest to blind his judgment. So neither should we practice or connive at any evil, because of its tendency to advance our interests. The whole system of trade, as carried on at this time, is founded, I fear I must say, on fraud; insomuch, that if a person, in any line of business, were to do nothing which would not bear the test of truth and uprightness, he would not be able to maintain his ground; so universally do the profits in trade arise from some kind or other of falsehood and imposition. But the generality of men see no evil in this state of things: they can adulterate their commodities, and practice impositions without any remorse. The things are only such as custom sanctions; and such as, men will say, necessity requires; and therefore they go on, without ever inquiring into the lawfulness of them in the sight of God. But it were surely better to examine into this matter, and to judge righteous judgment; because we know that the judgment of God will certainly be according to truth. We are told by God himself, and that repeatedly, that “there is a way which seems right unto a man, but the end thereof are the ways of death Proverbs 14:12; Proverbs 16:25;” and surely it were wise to ascertain with care the correctness of our sentiments, lest we then detect the evil of them, when, alas! the discovery will be of no avail.

3. Not to fear condemning what our conscience does not approve—

Though the persons who had practiced the evil were the governors of the nation, Nehemiah boldly bore his testimony against them: “Thus and thus did they: but so did not I.” Similar fortitude should we also manifest, especially in a way of holy practice. If we blame anything in others, let us at least be careful to do it, not so much in a way of harsh censure, as of better example. This we shall do, if we really fear God. Instead of “walking after the course of this world,” we shall endeavor to be “as lights in the world, holding forth in our life and conversation the word of life,” that “others, beholding our light, may glorify our Father that is in Heaven.” If our singularity be complained of, we must remember the issue of Noah’s fidelity; and must console ourselves with the thought, that we shall ultimately be saved from that deluge, which will soon overwhelm the whole ungodly world. We shall bear in remembrance, that “we have been bought with a price,” even with the inestimable price of the Redeemer’s blood; and we shall make it the one object of our lives to “glorify him with our body and our spirit, which are his.”

Charles Simeon