Numbers 9:21-23

“Sometimes the cloud stayed only from evening until morning, and when it lifted in the morning, they set out. Whether by day or by night, whenever the cloud lifted, they set out. Whether the cloud stayed over the tabernacle for two days or a month or a year, the Israelites would remain in camp and not set out; but when it lifted, they would set out. At the LORD’s command they encamped, and at the LORD’s command they set out. They obeyed the LORD’s order, in accordance with his command through Moses.”

The conducting of Israel in the wilderness by a pillar and a cloud is often mentioned in the Holy Scriptures; but in no place so fully as here. From the fifteenth verse to the end of this chapter is the same truth repeated again and again, with very little variation.

It would seem, however, that the guiding of Israel was not the only use of the pillar and the cloud. These conductors appear, indeed, to have rested on the tabernacle; but to have occupied at the same time such a space, as to give light to the whole camp of Israel by night, and to afford them a cooling shade by day; so that the people might be protected from the burning rays of the sun, which, in that climate, nothing but a miracle could enable them for a continuance to sustain. This information we have from David, who says, that God “spread a cloud for a covering; and fire, to give light in the night, Psalm 105:39.”

But the regulating of their motions is that particular point to which my text adverts; and to which therefore, exclusively, I shall direct your attention. It is obvious, that the extreme uncertainty of the movements made by the cloud must keep the people in continual suspense. This was a state of discipline proper for them. And we shall find it a profitable subject of contemplation, if we consider:

I. The use of this discipline to them.

The whole system of God’s dealings with them in the wilderness was intended to promote their spiritual welfare. Moses, at the close of their wanderings there, says to them, “You shall remember all the way which the Lord your God led you these forty years in the wilderness, to humble you, and to prove you, to know what was in your heart—whether you would keep his commandments, or not, Deuteronomy 8:2.”

But the circumstance mentioned in my text was of very peculiar use:

1. To show them what they were.

Truly they wore a rebellious and stiff-necked, people, even from the first moment that God sent to take them under his more immediate protection, Deuteronomy 9:7; Deuteronomy 9:24. The very moment that anything obstructed their wishes, or disappointed their expectations, they murmured against the Lord. The mercies they received were altogether overlooked by them, and produced no effect to compose their minds, or to reconcile them to anything which bore an untoward aspect. The wonders of Egypt, and the passage of the Red Sea, with the destruction of all their enemies in the mighty waters, were soon forgotten, “they were disobedient at the sea, even at the Red Sea, Psalm 106:7.” To such a degree did they rage against the dispensations of Heaven, that they frequently regretted that ever they had come out of Egypt, and occasionally proposed to make a captain over them, and return there again.

Now the particular dispensation mentioned in my text had a strong tendency to elicit these unholy feelings. For sometimes the cloud moved by day; at other times it commenced its motions by night; and the whole people were compelled to follow it immediately, or to be left behind. Sometimes it continued its course for days and nights together without intermission; at other times it stopped for days, and months, and even a whole year together, without ever moving from its place. These sudden changes greatly irritated their rebellious spirit.

On one occasion, we are told, “they departed from the mount of the Lord three days’ journey; and the ark of the covenant of the Lord went before them in the three days’ journey, to search out a resting place for them, Numbers 10:33.” From whence it is evident, that they found no resting-place during those three days. And what was the effect of this upon their impatient minds? They so murmured against the Lord, as to provoke him greatly to anger. Moses says, “The people complained; and displeased the Lord; and the Lord heard it; and his anger was kindled; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp, Numbers 11:1.”

On another occasion, when “they had journeyed from Mount Hor, by the way of the Red Sea, to compass the land of Edom,” we are told, “the soul of the people was much discouraged because of the difficulty of the way. And the people spoke against God, and against Moses, Why have you brought us up out of Egypt, to die in the wilderness Numbers 21:4-5.”

Nor were their evil passions less called forth by the long suspension of their movements. A whole year without any progress was a severe trial to their impatient minds, when a less space than that had sufficed to bring them from the brick-kilns of Egypt to the borders of the promised land. Had nothing occurred to try them, they would never have “known what spirit they were of;” but, when such frequent occasions were administered for the discovery of their evil dispositions, it was impossible but that they must see and acknowledge that they were indeed “a rebellious and stiff-necked generation.”

2. To show them what they should be.

In this respect, the discipline here used was admirably calculated to inform their minds.

Almighty God, by a visible symbol of his presence, graciously undertook to guide them in all their way. On every occasion of need, he showed himself abundantly sufficient for the task he had undertaken. To his power there was no limit, whether to subdue their enemies, or to supply their needs. What, then, befit them, but to express the deepest gratitude for this wonderful condescension, and to commit themselves entirely to his fatherly care? Their song at the Red Sea should have continued to be their song under all circumstances, “Who is like unto you, O Lord, among the gods? Who is like you, glorious in holiness, fearful in praises, doing wonders! Exodus 15:11.”

When circumstances arose that were trying to their feelings, or which they were not altogether able to account for, one might expect that their past experience of God’s wisdom and goodness would suffice to allay any rising irritation, and to induce a submission to his sovereign will. They knew what ready acquiescence they themselves expected from their own children and servants, in any appointments which they should make; and it was but reasonable that they should place the same confidence in God, as they themselves required of their fellow-creatures.

The successive orders to proceed or stop would naturally lead them to consider themselves as altogether at God’s disposal, and to seek all their happiness in serving and obeying him. What should they do, but keep themselves in readiness at any time, in any way, to any extent to follow his leadings and fulfill his will?

The precise state of mind which this dispensation called for was that which comprised their entire duty, and would ultimately conduce to their truest happiness.

But it was not for their sakes only that this discipline was used, but for ours also; as will clearly appear, while we consider,

II. The instruction it conveys to us.

We should not limit these things to the generation then existing, nor to that peculiar people. The whole of that mysterious dispensation had a reference to the dispensation under which we live; and the particular circumstance mentioned in our text is expressly spoken of in that view, “The Lord will create upon every dwelling-place of Mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for upon all the glory shall be a defense, Isaiah 4:5.” It may well be considered as teaching us:

1. What we may expect from God.

There was no mercy given to the Jews, which we ourselves may not expect at God’s hands. In fact, all that he did for them, he will do for us.

Did he direct them in all their way? He will go before us also, and direct our way. This he declares, in many express promises, “In all your ways acknowledge him, and he shall direct your paths, Proverbs 3:6.” We may say of God’s people now, as certainly as of his people of old, “The steps of a godly man are ordered of the Lord, Psalm 37:23;” and, “The Lord shall guide you continually, Isaiah 58:11.”

But we must be careful not to form wrong notions respecting the guidance which we are authorized to expect. The Jews lived under a dispensation, the blessings whereof were chiefly carnal; but we live under a dispensation which is altogether spiritual, “We walk by faith, and not by sight, 2 Corinthians 5:7.” It is not by anything obvious to the senses that God will guide us; but by his word and Spirit. His Word is the one rule by which we are to walk. There is not anything we are bound to do, but we may find it there; nor anything contained in that blessed volume, but what, according to our ability, we are bound to do. Everything must be referred “to the Law and to the testimony;” and agreeably to that must we more in all things.

We are not to expect the Holy Spirit to direct us by any impulses unconnected with the Word. To be looking for visions, or impressions of any kind independent of the word, is to delude our own souls. The way by which the Holy Spirit will guide us is this: He will sanctify the dispositions and desires of our souls, and thus enable us to “discern good from evil, and light from darkness.” He will give us “a single eye; and then our whole body will be full of light, Matthew 6:22.” Then we shall be prepared to understand the word; and be enabled and inclined to follow it; and in this way he will fulfill his promise, that we “shall hear a voice behind us, saying: This is the way; walk in it! Isaiah 30:21.”

This is exactly what he has taught us to expect, “The meek he will guide in judgment, the meek he will teach his way, Psalm 25:9;” the judgment shall be rectified, in the first instance, by the influence of the Holy Spirit; and then shall the way of duty be made clear before our face; the word becoming, not only “a light to our feet in general, but a lantern to our every step! Psalm 119:105.”

2. What we should render to him.

If we could but realize the state of mind which this mode of conducting Israel required, we would see at once what are those graces which we should cultivate in our journey towards the heavenly land.

We should exercise:

dependence without anxiety,

submission without murmuring,

obedience without reluctance.

We should depend on him without anxiety. We should leave God altogether to “choose our inheritance for us, Psalm 47:4,” and to “appoint the bounds of our habitation, Acts 17:26.” We should consider ourselves as entirely under his care and guidance, as a child is under the direction of his father; and, being assured of his fatherly regards towards us, we should “cast our care altogether upon him! 1 Peter 5:7.”

We should submit to him without murmuring. We cannot see the reasons of all his dispensations; nor is it needful that we should. We should feel convinced of this, that, however inexplicable they may be to us, he is too wise to err, and too good to inflict pain without some adequate cause. We should “know in whom we have believed;” and satisfy ourselves with this composing thought, “You do not realize now what I am doing, but later you will understand! John 13:7.”

We should obey him without reluctance. We must not inquire whether his commands are pleasing to flesh and blood, or not. We must be anxious only to know what his will is; and then, though it be to march at midnight, or to continue our journey for many wearisome days and nights together, or to be kept by his providence in a state of inactivity for years—we should rise to the occasion, and endeavor to approve ourselves to him as faithful and obedient children.

In a word, to be continually with him, enjoying his presence, fulfilling his will, and pressing forward to his glory—this is the Christian’s duty; this is the very end of his redemption, and the way to his inheritance.

ADDRESS.

Consider yourselves as now in the state of Israel advancing through the wilderness; and expect that, “as God’s children, you shall be led by his Holy Spirit, Romans 8:14.” Yet be careful not to expect more than God has promised. Do not suppose that you shall be so led as to be kept from all error. It is not God’s design to render any man infallible, or so to guide him that he shall have no ground for fear and self-distrust. We must, under all circumstances, feel a jealousy, lest Satan should take advantage of us, or our own deceitful hearts should beguile us. The Israelites, though under the cloud, fell short of the promised land, 1 Corinthians 10:1; 1 Corinthians 10:5, because “their hearts were not right with God, neither were they steadfast in his covenant Psalm 78:37.” But, if you will “follow the Lord fully,” you may look up to him with holy confidence, that now “he will guide you by his counsel, and hereafter he will receive you to glory! Psalm 73:24.”

Charles Simeon (1759-1836)

Numbers 6:22-27

The LORD said to Moses, “Tell Aaron and his sons, ‘This is how you are to bless the Israelites. Say to them: “The LORD bless you and keep you; the LORD make his face shine upon you and be gracious to you; the LORD turn his face toward you and give you peace.”‘ “So they will put my name on the Israelites, and I will bless them.”

The exercise of benevolence is that which every child of God should cultivate to the uttermost; but ministers above all should consider it as the distinguishing badge of their office; they are compelled indeed sometimes to “use sharpness;” but whether they rebuke, or whether they exhort, they should be actuated by nothing but a principle of love. Under the law, it was a very important part of the priestly office to bless the people; and God prescribed a form of words to be used by Aaron and his sons in the discharge of that duty. The circumstance of its being a prescribed form of words, did not render it the less efficacious for the people’s good; nor can any words better express the scope and end of the Christian ministry. If the people are brought to receive abundant communications of grace and peace, and to surrender up themselves entirely to God, a minister can desire nothing more in this world; his labors are well repaid. To promote this blessed end, we shall,

I. Explain the words before us.

God is here making known his will to Moses, and directing him what orders to give to Aaron and his sons respecting the execution of their priestly office and there are two duties which he assigns to them:

1. To bless the people in God’s name.

This was repeatedly declared to be their office, Deuteronomy 21:5; and the constant practice of the Apostles shows that it was to be continued under the Christian dispensation. In conformity to their example, the Christian Church has universally retained the custom of closing the service with a pastoral blessing. We are not indeed to suppose that ministers can, by any power or authority of their own, convey a blessing, Acts 3:12; they can neither select the people who shall be blessed, nor fix the time, the manner or the degree in which any shall receive a blessing. But, as stewards of the mysteries of God, they dispense the bread of life, assuredly expecting, that their Divine Master will give a beneficial effect to the ordinances of his own appointment.

The direction in the text was confirmed with an express promise, that what they spoke on earth should be ratified in Heaven; and every faithful minister may take encouragement from it in the discharge of his own duty, and may consider God as saying to him, Bless the congregation, “and I will bless them to this effect, see Luke 10:5-6 and John 20:23.”

2. To claim the people as God’s property.

To “put the name of God upon them” is, to challenge them as “his portion, the lot of his inheritance, Deuteronomy 32:9.” This every minister must do in most authoritative terms; and not only claim them as his property, but excite them with all earnestness to surrender up themselves to his service. Nor shall their exhortations be lost; for God will accompany them “with the Holy Spirit sent down from Heaven;” and the people, constrained by a divine impulse, shall say, “I am the Lord’s! Isaiah 44:3-5.” Moreover, in their intercessions for the people, they are also to urge this plea with God on their behalf, Daniel 9:17-19; Jeremiah 14:9. Thus are they to strengthen the connection between God and them; and to promote that fellowship with God, which is the end, as well as means, of all spiritual communications.

Having thus explained the general import of the words, we shall,

II. Notice some truths contained in them.

Amidst the many profitable observations that may be deduced from the text, there are some deserving of peculiar attention:

1. The priests under the law, while they blessed the people, typically represented the office of Christ himself.

Christ as our High-Priest performs every part of the priestly office; and it is remarkable that he was in the very act of blessing his disciples, when he was taken up from them into Heaven, Luke 24:50-51. Nor did he then cease, but rather began, as it were, to execute that office, which he has been fulfilling from that time to the present hour.

Peter, preaching afterwards to a vast concourse of people, declared to them, that to bless them was the great end for which Jesus had ascended, and that he was ready, both as a Prince and a Savior, to give them repentance and remission of sins, Acts 3:26; Acts 5:31.

Let us then conceive the Lord Jesus standing now in the midst of us, and, with uplifted hands, pronouncing the blessing in the text; is there one among us that would not cordially add, “Amen, Amen?” Nor let this be thought a vain and fanciful idea, since he has promised to be wherever two or three are gathered together in his name, and that too, for the very purpose which is here expressed. Compare Matthew 18:20 with Exodus 20:24.

2. Though ministers are used as instruments to convey blessings, God himself is the only author and giver of them.

The very words which the priests were commanded to use, directed the attention of all to God himself; nor could the frequent repetition of Jehovah’s name fail to impress the most careless auditor with a conviction, that the blessing could come from God alone.

Perhaps too, the mystery of the Holy Trinity might be intimated in these expressions, since it is certain that we, under the clearer light of the Gospel, are taught to look to the Father, Son, and Holy Spirit, as the distinct, though united, authors of all spiritual good, 2 Corinthians 13:14. We ought indeed to reverence God’s ministers as the authorized dispensers of his blessings, 1 Thessalonians 5:13; but we must look for the blessings themselves to God alone; and endeavor to exercise faith:

in the Father as the fountain of them,

in Christ as the channel in which they flow,

and in the Holy Spirit as the agent, by whose divine energy they are imparted to the soul, Revelation 1:4-5.

At the same time we should remember the obligation which these mercies lay us under, to devote ourselves entirely to the service of our gracious and adorable Benefactor.

3. However weak the ordinances are in themselves—yet shall they, if attended in faith, be available for our greatest good.

Nothing can be conceived more simple in itself than a priestly blessing; yet, most undoubtedly, it brought down many blessings upon the people. And can we suppose that God will put less honor upon his ordinances under the Gospel dispensation? Shall not “grace, mercy and peace, flow down from God the Father, and from the Lord Jesus Christ,” in answer to the fervent intercessions of his ministers, 2 Timothy 1:2. These three words seem to contain all that is implied in the text.

Though ministers are but earthen vessels—yet shall they impart unto the people the richest treasures, 2 Corinthians 4:7. Their word shall not be in vain, but shall accomplish God’s good pleasure, and prosper in the thing whereunto he has sent it, Isaiah 55:10-11. Let not then the blessing be so often slighted, as though it were only a signal to depart; but while it is delivered with solemnity in the name of God, let every heart be expanded to receive the benefit. Let every one consider himself in particular as the person addressed. “You” was repeated six times, though addressed to the whole congregation, that every person might feel himself as much interested as if he alone were present; and may the experience of all attest at this time, that God is ready to “grant us above all that we can ask or think!”

Charles Simeon (1759-1836)

Numbers 6:21

“‘This is the law of the Nazirite who vows his offering to the LORD in accordance with his separation, in addition to whatever else he can afford. He must fulfill the vow he has made, according to the law of the Nazirite.'”

The Nazarites, in the best times of the Jewish state, were eminently pious. God himself declares concerning them, that “they were purer than snow, and whiter than milk, Lamentations 4:7.” The very order of Nazarites was instituted by divine appointment, on purpose that they might be blessings to the nation, and preserve the tone of piety and morals from decay. It was a favor to that people that “God raised up of their sons for prophets;” nor was it less so, that he raised up of their “young men for Nazarites, Amos 2:11.”

Some, as Samson and John the Baptist, were separated by God himself even from their mother’s womb; and the express order was given, that from their very birth they should drink no wine, and that no razor should come upon their head, Judges 13:4-5; Judges 13:7; Judges 13:14; Luke 1:15. Others perhaps, like Samuel, might be consecrated by their parents from the womb, 1 Samuel 1:11.

But, in general, the separation of themselves to be Nazarites was altogether voluntary and for a fixed time. The custom continued even to the apostolic age. Paul himself seems to have completed the vow of Nazariteship at Cenchrea, Acts 18:18; and when there were four men performing it at Jerusalem, he, in order to remove prejudice from the minds of those who thought him adverse to the law of Moses, united himself with them, bearing part of the charges attendant on that vow, and conforming himself in everything to the prescribed ritual, Acts 21:23-24.

The law respecting them is contained in the chapter now before us; and, agreeably to the arrangement made for us in our text, we shall consider it as containing,

I. The Nazarite’s vows.

The particulars of their vow are here minutely detailed:

They separated themselves for a season to an extraordinary course of attendance upon God. During that season they were not to touch any wine, or grapes either moist or dried. They were not to cut their hair, or to approach any dead body, or to mourn even for a father or a mother verse 2-8. If, by any unforeseen accident, a person should fall down dead near them, or a corpse be brought nearly into contact with them, they were to shave their head, and offer both a burnt-offering and a sin-offering (to atone for the pollution they had contracted), and were to begin again the term of their separation, the whole that had passed having been rendered null and void, verse 9-12.

The design of it, though not expressly declared in Scripture—yet may without difficulty be ascertained.

It seems that the order of Nazarites was intended to prefigure Christ, who, though not observant of the laws relating to that order, was from eternity consecrated to the service of his God, not only by the designation of his Father, but by his own voluntary engagement, and completed the course of his obedience until he could say, “It is finished!”

But we have no doubt respecting the design of God to exhibit to us in the Nazarites, a pattern for our imitation. The appointment itself has ceased with the law, “the believing Gentiles” are expressly told that they “are not required to observe any such thing, Acts 21:25.”

But, though the form has ceased, the substance remains. We are called to consecrate ourselves unreservedly to God. This is our duty, and our privilege. “We are not our own; we are bought with a price;” and therefore bought, “that we may glorify God with our bodies and our spirits, which are his.” Every one among us should subscribe with his hand, and say, “I am the Lord’s! Isaiah 44:5; Romans 14:7-8.” We need not literally abstain from wine; but we should show a holy superiority to all the pleasures of sense. We may enjoy them, because “God has given us all things richly to enjoy;” but we should not seek our happiness in them, or be at all enslaved by them; or value them any further, than we can enjoy God in them, and glorify him by them.

The same indifference should we manifest also in relation to the cares of this life. We may mourn indeed, but never indulge that “sorrow of the world which works death.” Having God for our portion, the loss of all earthly things should be comparatively but little felt. We are not called to that singularity of dress which marked the Nazarites to public view; but surely we are called not to be conformed to every idle fashion, or to be running into all the absurdities which characterize the votaries of this world. A Christian should despise such vanities, and “be no more of this world, than Christ himself was of the world.” From sinful pollution of every kind we should stand at the remotest distance; we should “have no fellowship with the unfruitful works of darkness,” but “be purged from dead works to serve the living God.” What caution, what holy fear should we maintain! What dread of dishonoring our Lord, and walking unworthy of our holy profession! Surely we should “abstain even from the appearance of evil,” and labor to “be pure as God himself is pure!” If at any time, through weakness or inadvertence, we contract pollution, we must not think to proceed as if we had done nothing amiss. No, sin, of whatever kind, must be repented of; for, if it be continued in, it will infallibly destroy us, Ezekiel 18:24.

We must, like the Nazarite, instantly apply ourselves to the atoning sacrifice of Christ, and seek remission through his precious blood. Yes, like him too, we must renew our dedication of ourselves to God, just as if we never had been devoted to him before. This is the safest way, and by far the happiest. If we stand doubting and questioning about our former state, it may be long before we come to any comfortable conclusion; but if we leave the consideration of past experiences, or use them only as grounds of deeper humiliation, and devote ourselves to God again as we did at the beginning—we shall most honor the mercy of our God, and most speedily attain renewed tokens of his favor.

At the completion of their vows they were required to present,

II. The Nazarite’s offerings.

These are particularly specified; they consisted of a male lamb for a burnt-offering, to acknowledge God’s goodness to them; an ewe-lamb for a sin-offering, to obtain mercy at his hands; and a ram for a peace-offering, to show that they were in a state of favor and acceptance with God. Besides these, they were to offer a basket of unleavened bread, consisting of cakes mingled with oil, and wafers anointed with oil, with a meat-offering and a drink-offering. Of these a greater portion was given to the priest than on other occasions; for, not only the wave-offering and the heave-shoulder were his, but also the other shoulder of the ram, which was sodden or boiled, was added, with one unleavened cake and one unleavened wafer; and, after having been put into the hands of the Nazarite and waved before the Lord, were given to the priest as his portion. The Nazarite’s hair also was shaved, and was burnt in the fire which boiled the peace-offerings. Thus was the termination of their vow publicly made known; and they, released from those particular obligations, were at liberty to resume the enjoyments which during their separation they had voluntarily renounced, verse 13-20.

It would not be easy to mark with precision the exact design of these multiplied observances; but from a collective view of them we may gather,

1. That of all that we do, we should give the glory to God.

This was designed by the burnt-offering, as also by the heave-offering; they were acknowledgments to God, that his goodness to them was great, and that the service which they were enabled to render him had been the fruit of his love, and the gift of his grace. Thus should all our services be viewed. If they be regarded by us as grounds of self-preference and self-delight, they will be odious to God in proportion as they are admired by us. We should never for a moment forget, that “it is by the grace of God we are what we are.” “It is God who gives us both to will and to do, and that too altogether of his good pleasure.” Our sufficiency even for a good thought is derived from Him alone. Instead of imagining therefore that we lay God under obligations to us for any works that we do, we must remember that the more we do for God, the more we are indebted to God.

2. That, after all that we can do, we need a saving interest in the sin-atoning blood of Christ.

This was clearly manifested by the sin-offering. The Nazarite’s hair was not burnt on the altar of the burnt-offerings, to make atonement, but with the fire that boiled the peace-offerings, to make acknowledgment. However holy our lives are, even though we were sanctified to God from the very womb, and never contracted such a degree of pollution as should destroy our hope of acceptance with him—yet must we be washed in “the fountain open for sin,” even the fountain of Christ’s blood, which alone “cleanses from all sin.” There is iniquity cleaving to our holiest things; and an atonement is as necessary for them as for our grossest sins; and that atonement can be found only in the sacrifice of Christ.

3. That when our term of separation is fulfilled, our joys shall be unrestrained for evermore.

“After that, the Nazarite may drink wine, verse 20.” Just so, after the short period of mortification and self-denial assigned to us here on earth, we shall “enter into the joy of our Lord,” even into “his presence, where there is fullness of joy, and pleasures for evermore.” The dread of pollution shall then be past; and the tokens of humiliation be put away. Then shall we “drink new wine in the kingdom of our Father;” and O! how sweet those draughts, of which, in our present state of separation, it was not permitted us to taste! More encouragement than this we need not, we cannot, have. Let us only contemplate “the blessedness of those who die in the Lord,” and we shall need no other inducement to live unto the Lord.

APPLICATION.

The term, Nazarite, imports separation; and though, as has been observed before, the ordinances relative to Nazarites are no longer in force, their duties, in a spiritual view, are obligatory on us. Paul says, “Come out from among the ungodly, and be separate, and touch not the unclean thing; and I will be a Father unto you, and you shall be my sons and daughters, says the Lord Almighty.” You remember too it was observed, that “God raised up young men to be Nazarites.” O that the young among us would be foremost in the surrender of themselves to God! How would the world be benefitted! how would God be glorified!

With respect to women, a vow of theirs, if not allowed by their father or their husband, was made void; so that they could not separate themselves, as Nazarites, without the permission of those who had the control over them, Numbers 30:1-16; but there is no such controlling power now, none to prevent a surrender of our souls to God. The answer to any opposing authority must be, “We ought to obey God rather than men.” Let nothing then keep us from executing the purposes which God has inspired; but let us, both old and young, “yield up ourselves as living sacrifices unto God, assured that it is no less a reasonable service, than it is an acceptable service”.

Charles Simeon (1759-1836)

Numbers 5:29-30

“This, then, is the law of jealousy when a woman goes astray and defiles herself while married to her husband, or when feelings of jealousy come over a man because he suspects his wife. The priest is to have her stand before the LORD and is to apply this entire law to her.”

Many tests for marital unfaithfulness have been devised by man; but they are all superstitious, delusive, cruel, and unjust. But there has been one established by God himself, which was open to no objection. It was appointed for the satisfaction of any who might conceive themselves injured by their wives. The jealous husband might bring his wife to a tribunal, at which the heart-searching God was to be both witness and judge.

The process was this: he was to bring his wife to the priest; and with her an offering, not of fine wheat flour, but of barley meal; and that without either oil or incense; (the offering being intended to mark her humiliating and afflicted state.) He was then to take some holy water out of the laver, and to mix with it some dust from the floor of the tabernacle; and to repeat to the woman a form of imprecation; to which the woman was to say, ‘Amen, so be it,’ in token of her full consent to every part of it. This curse was then to be written in a book, and washed off again into the vessel that held the water; so that the water might be, as it were, impregnated with the curse. Then the offering was to be waved before the Lord, and part of it to be burnt upon the altar, in token that an appeal was made to God. Then the water was given to the woman to drink; and immediately it was seen whether she had been justly or unjustly accused.

If she had been guilty of unfaithfulness to her marriage vows, the curse she had imprecated upon herself came upon her; instantly her belly began to swell, and her thigh to rot; and her shame became visible to all.

If, on the contrary, she was innocent, the water she had drunk produced no such effect, but rather a blessing from God came upon her.

“Such was the law of jealousy,” as set forth in the chapter before us. But it is not on the provisions of this law, nor on its sanctions, that we intend to dwell; it is sufficient for us to know that such and such things were done, and that such and such effects were produced. It is to the uses of this law that we would direct your attention; and they will be found replete with interest and instruction.

Its use was two-fold; political, and moral:

I. Political.

Many of the Jewish laws were adapted exclusively to that people, and were wholly inapplicable to any other nation. The Jews lived under a Theocracy. God himself was their temporal, no less than their spiritual, Governor. Doubtful causes were referred to his decision; and there were means appointed for the manifestation of his will respecting them. Of this nature was the trial of a suspected wife; it was conducted by a direct appeal to God. This singular institution was of great national utility:

1. As a guardian of domestic peace.

It must almost of necessity happen, that some husband, either through the perverseness of his own temper or the indiscretion of his wife, should feel “a spirit of jealousy” arising within him. Wherever such a thought is indulged, it corrodes, and eats out all domestic happiness; and, especially among a people so hard-hearted as the Jews, who were ever ready to put away their wives on the slightest occasions, it would lead to almost an immediate dissolution of the nuptial bonds. The miseries consequent on such hasty divorces may be more easily conceived than described. But when a man had the means of redress in his own hands, he would be less willing to indulge suspicion; or, if it arose, he would not suffer it to rankle in his bosom; he would either dismiss it from his mind, or bring it to an issue at once; that if it were justly founded, he might be released from his marital connection; or, if unfounded, be delivered from his painful apprehensions.

Thus the law in question would retard the rise of jealousy, diminish its force, and facilitate its extinction; at the same time that it would prevent unjust divorces, and reconcile the mind to any which the circumstances of the case might require.

2. As a preservative of public virtue.

It is the hope of concealment that gives an edge to temptation. A thief will not steal, if he knows that he must infallibly be detected; nor will the adulterer lay his plans of seduction, if he knows that he cannot possibly conceal his guilt. Now, the remedy being in the hands of the injured party, and the outcome of a trial certain, men would be cautious how they subjected themselves to such tremendous consequences as they had reason to expect.

Women too would be upon their guard, not merely against the actual commission of sin, but against the smallest approximation towards it. The impossibility of escape would be a fence to their virtue, a barrier which no temptation could force. From their earliest days they would feel the necessity of being reserved in their habits, and circumspect in their conduct; and of abstaining, not only from evil, but from even the appearance of evil. For though they should not be found criminal to the extent that the jealousy of their husbands had led them to imagine, few would wholly exculpate them, or think that they had not given some grounds for suspicion; and the consciousness of this would make the trial itself extremely formidable even to those who had nothing to fear on account of the ultimate decision.

Hence then it is manifest, that the existence of this law would give a beneficial check to the passions of mankind, and operate in the most favorable manner on all classes of the community.

Its use, as political, was important; but it was still more so as,

II. Moral.

Minute and trifling as many of the Jewish laws may appear, there was not one but was intended to inculcate some great lesson of morality. This which we are considering was of very extensive benefit. It had a direct tendency,

1. To convince the skeptical.

The general notion of mankind is, that God does not attend to their actions, “The Lord does not see, neither does the Almighty regard it,” is the language of every heart, Isaiah 29:15; Psalm 73:11; Job 22:13-14. But a single execution of this law would carry an irresistible conviction to every mind. It is supposed that the crime committed has been so secret, that no human being, except the two guilty people, were acquainted with it. It is supposed also that no clue for the discovery of it could possibly be found. Behold the outcome of this ordeal, and the offending woman justifying that God who had inflicted vengeance on her; could any doubt now remain, whether God sees our actions or not; or whether he will allow sin to pass unpunished?

The most determined atheist (if such a being could be found) must, like the worshipers of Baal, be convinced at such a sight, and exclaim, “The Lord, he is God; the Lord, he is God!” “Truly there is a God who judges in the earth, Psalm 58:11. Such passages as Psalm 139:11-12 and Job 34:21-22 would now appear to him in their true light!”

2. To reclaim the wicked.

What must be the feelings of a man, who, after having rioted in iniquity, beholds such a scene as this? Must it not bring his own iniquities to his remembrance? Must he not tremble at the thought of appearing before this holy Lord God, and at the prospect of those judgments that shall be inflicted on him? Must he not realize in a measure, that shame which he will be exposed to in the presence of the assembled universe, and that misery which will be coeval with his existence? Yes; methinks he already begins to smite upon his bosom, and cry for mercy; and determines from henceforth to walk in newness of life.

3. To comfort the oppressed.

Where a woman of blameless character was made the victim of her husband’s jealousy, with what holy confidence would she drink the appointed cup, and make her appeal to the heart-searching God! In what triumph would she depart from the tabernacle, when God himself had borne a public testimony to her innocence!

From hence then might every one, whose name the breath of calumny had blasted, assure himself that a time was coming, when God would vindicate his injured character, and cause his righteousness to shine as the noonday. David, under the accusations of Saul, consoled himself with this prospect, Psalm 7:3-8; and lived to attest the fidelity of God to those who trust in him, Psalm 18:16-20; and to recommend from his own experience this remedy to others, Psalm 37:4-6.

True, the interposition of God may not, towards others, be so immediate, or so visible, in this world; but, in the world to come, if not before, shall that promise be fulfilled to every servant of the Lord, “Every tongue that shall rise against you in judgment you shall condemn, Isaiah 54:17; Isaiah 66:5.”

We cannot conclude the subject without recommending to all,

1. To beware of appealing lightly to God.

It is grievous to hear how carelessly men swear by God, or use the term, ‘God knows.’ But, however light men make of such appeals, God hears them; and he will, sooner or later, manifest his indignation against all who so profane his holy name. Instantaneous displays of his vengeance are sometimes even now given, in order to check such impiety; but, if he bears with such people for a season, in due time “their sin shall surely find them out!”

2. To stand ready for the final judgment.

This law has ceased; but there is another tribunal, to which all, whether male or female, married or unmarried, shall be summoned. There shall we be brought by our heavenly “Husband,” “who is a jealous God, yes, whose very name is Jealous! Exodus 34:14;” and by his infallible decision will our eternal state be fixed.

Think what must have been the frame of a woman’s mind on the eve of her trial, when she knew herself to be guilty—must she not be filled with fear and trembling? How then can any of us be mirthful and thoughtless in the prospect of such a judgment as we have to pass! We cannot but acknowledge that we are justly branded as “adulterers and adulteresses, James 4:4.” Let us therefore confess our sins with all humility of mind, and wash in that “fountain which was opened for sin and for impurity.”

Charles Simeon (1759-1836)

Leviticus 26:40-42

“But if they will confess their sins and the sins of their fathers—their treachery against me and their hostility toward me, which made me hostile toward them so that I sent them into the land of their enemies—then when their uncircumcised hearts are humbled and they pay for their sin, I will remember my covenant with Jacob and my covenant with Isaac and my covenant with Abraham, and I will remember the land.”

We are apt to feel a jealousy respecting the divine mercy, as though a free and full exhibition of it would cause men to make light of sin. But the inspired writers seem never apprehensive of any such effects.

In the passage before us God has set forth his promises to his people, if they should continue obedient to them; and the most tremendous threatenings, in case they should become disobedient. Yet even then, though he foreknew and foretold that they would depart from him and bring upon themselves his heavy judgments, he told them, that, if even in their lowest state they should return to him with humiliation and contrition, he would restore them to his favor, and to the land from whence they should have been expelled.

What encouragement the pious Nehemiah derived from these declarations, may be seen in the prayer he offered; in which he reminded God of them, and sought the accomplishment of them to his nation in a season of deep distress, Nehemiah 1:5-9. May the contemplation of them be attended with similar effects to our souls, while we consider,

I. What is that repentance which God requires.

We find in the Scriptures a great variety of marks whereby true repentance may be known; but we shall confine our attention to those which are set forth in the text. It is there required,

1. That we should acknowledge our guilt.

Our fathers’ sins, as well as our own, are just grounds of national humiliation; in the repentance that is purely personal, our own sins, of course, are the chief, if not the exclusive, sources of sorrow and contrition. But our sins should be viewed in their true light, not as mere violations of our duty to man, but as acts of hostility against God. Sin is “a walking contrary to God,” or, in other words, a willful, persevering, habitual opposition to his holy will; nor do we ever appreciate our own character aright, until we see our whole lives to have been one constant scene of rebellion against God; Even adultery and murder, though so directly militating against the welfare of society, were considered by David as deriving their chief aggravations from this source, “Against You, You

2. That we should justify God in whatever judgments he may inflict.

Though we think ourselves at liberty to “walk contrary to God,” we do not consider him as at liberty to “walk contrary to us,” but murmur and repine if at any time he punishes us for our iniquities. But whatever judgments he may have inflicted on us, we must say, “You have punished us less than our iniquities deserved, Ezra 9:13.” We should even view his denunciations of wrath in the future world as no more than the just desert of sin; and be ready to acknowledge the justness of the sentence, if we ourselves are consigned over to everlasting misery on account of our sins; I know that, when we consult only our proud reasonings on the subject, it is hard to feel entirely reconciled to the declarations of God respecting it; but a sight of sin in its various aggravations will silence us in a moment, and compel us to cry out, “Lord God Almighty, true and righteous are your judgments! Revelation 16:7.”

3. That we should be thankful for any dispensation that has been the means of “humbling our uncircumcised hearts”.

This is one of the most decisive evidences of true repentance. Nothing but genuine contrition can ever produce this. We may submit to afflictive dispensations with a considerable degree of patience and resignation, even though we have no just view of our guilt before God; but we can never be thankful for them, until we see that sin is the greatest of all evils, and that everything is a mercy which leads us to repent of sin. Until we are brought to this, we can never be truly said to “accept the punishment of our iniquity.” We must accept it as a fatherly chastisement, a token of love, a blessing in disguise; we must say from our hearts, “It is good for me that I have been afflicted!”

These marks sufficiently characterize the repentance which God requires. We now proceed to mark,

II. The connection between repentance and the exercise of mercy.

It is strange that any should imagine repentance to be meritorious in the sight of God. Our blessed Lord has told us, that obedience itself can lay no claim to merit; and that “when we have done all that is commanded, we should confess ourselves to be unprofitable servants.” Who does not see that an acknowledgment of a debt is a very different thing from a discharge of that debt; and that, if a condemned criminal be ever so sorry for his offences, and acknowledge ever so sincerely his desert of punishment, his sorrow cannot cancel the debt which he owes to the laws of his country; much less can it give him a claim to great rewards! It is not then on a ground of merit, that God pardons a repenting sinner. Nevertheless there is a connection between repentance and pardon; there is a fitness and suitableness in the exercise of mercy towards the penitent:

1. On God’s part.

Repentance glorifies God, as much as any action of a creature can glorify him. It expresses an approbation of his law, and of the penalties annexed to it; it exalts the goodness and mercy of God, by the hope which it entertains of ultimate acceptance with him. There is not any perfection of the Deity which repentance does not honor. Hence Joshua said to Achan, “My son, give glory to the Lord God of Israel, and make confession unto him! Joshua 7:19.”

2. On the part of the penitent himself.

If a man were pardoned without repentance, he would feel little, if any, obligation to God; and would be ready to commit the same iniquities again, from an idea that there was no great enormity in them. But when a person is truly penitent, he admires and adores the riches of that grace that is offered him in the Gospel; and, having tasted the bitterness of sin, he is desirous to flee from it, as from the face of a serpent.

Hence it is that so great a stress is laid on repentance, in the text, “If they are humbled, then will I pardon”—then I can do it consistently with my own honor; and then will they make a suitable improvement of the mercy given unto them.. It will be profitable yet further to inquire into,

III. The ground and measure of that mercy which penitents may expect.

The expressions in the text are very peculiar. Thrice is mention made of that covenant which God made with Abraham, and renewed with Isaac and Jacob. And why is this repetition used, but to show that that covenant is the ground and measure of all God’s mercies towards us. As far as it related to the Jewish nation, it assured to them the enjoyment of the promised land. But it relates also to the spiritual children of Abraham; and assures to them all the blessings of grace and glory. It is that covenant whereby God engaged that “in Abraham’s Seed should all the nations of the earth be blessed.” Of that covenant Christ was the Mediator and Surety. He undertook to fulfill the conditions of it, that we might partake of its benefits. These conditions he did fulfill, “he made his soul an offering for sin;” and now claims the accomplishment of the promise, that “he should see of the travail of his soul and be satisfied.” This covenant God remembers on behalf of penitent transgressors; and all his engagements contained in it he will perform.

It is not because penitents deserve mercy, that he will impart it to them, but because he has promised it in that covenant; and for the very same reason will he impart unto them all the blessings of salvation. All the riches of his glory shall be given to them, because they lay hold of that covenant, and look to him to approve himself faithful to his own engagements.

As an improvement of this subject, we would suggest to you two things:

1. Be thankful that you are yet within the reach of mercy.

The state represented in the text is such as might be thought altogether hopeless. But God says. “If then they are humbled, and they then accept the punishment of their iniquity, He will even then remember his covenant.” Surely this shows us that none should despair of mercy, but that, whatever be our state of guilt or misery, we may yet “cry unto God, even as Jonah did, from the belly of Hell, Jonah 2:2.”

But how many are there who are now beyond the reach of mercy! God does not say that, if we cry unto him in another world, he will regard us. No, we shall then cry in vain for “a drop of water to cool our tongues!” O that we might improve this day of grace, this day of salvation!

2. Have especial respect unto the Covenant of Grace.

It is to that that God looks; and to that should we look also. It is that alone which is the real ground of all our hopes. This matter is by no means sufficiently understood among us; we do not consider, as we ought, the stupendous plan of salvation revealed to us in the Gospel. If we saw more clearly the nature and necessity of the covenant which God entered into with his only dear Son for the redemption of a ruined world, we would form a far better estimate of the malignity of sin, and of our obligations to the mercy of God. Beloved brethren, remember this covenant, both for the humiliation and encouragement of your souls. Independent of that, you must expect nothing; but by pleading it before God. you shall obtain what “neither eye has seen, nor ear heard, nor heart conceived!”

Charles Simeon (1759-1836)

Leviticus 25:20-22

You may ask, “What will we eat in the seventh year if we do not plant or harvest our crops?” I will send you such a blessing in the sixth year that the land will yield enough for three years. While you plant during the eighth year, you will eat from the old crop and will continue to eat from it until the harvest of the ninth year comes in.

Many of the commands of God to his people of old appear to be mere arbitrary impositions, without any other use than that of subjecting their wills to his. But I doubt whether there be one single law that will fairly bear this construction. The reasons of many are not known to us, and perhaps were not fully understood by the Jews themselves; yet we cannot doubt but that if God had been pleased to explain them fully to us, we would have seen as much wisdom and goodness displayed in those which are at present unintelligible to us, as in others which we understand.

The command to give rest to the land every seventh year, when the extent of country was so disproportionate to its population, must appear exceeding strange to those who have not duly considered it. The generality of people would account for it perhaps from its being conducive to the good of the land, which would be too much exhausted, if it were not permitted occasionally to lie fallow. But this could not be the reason; for then a seventh part of the land would most probably have been kept fallow every year, and not the whole at once. Moreover, it would not have been allowed to produce anything which would tend to counteract the main design; whereas all the seed that had been accidentally scattered on it during the harvest, was allowed to grow up to maturity. Nor can the idea of lying fallow be applied with any propriety to the olive-yards and vineyards, which, though not trimmed and pruned that year, were allowed to bring all their fruit to maturity. We must look then to some other source for the reasons of this appointment. Those which appear the most probable and most important, it is the object of this discourse to set before you.

The ordinance itself is more fully stated at the beginning of the chapter 7. See also Exodus 23:10-11; and it was given,

I. To remind them that God was the great Proprietor of all.

In the verse following the text. God says to his people, “The land is mine.” And it was his; he had dispossessed the former inhabitants, and had given it to his own people, assigning to every tribe its precise district, and to every family their proper portion. This they would have been likely to forget in the space of a few years; and therefore, as the great Proprietor, he specified the terms on which he admitted them to the possession of his land, reserving to himself the tithes and first-fruits, and requiring the whole to be left uncultivated and common every seventh year. Thus the people would be reminded from time to time that they were only tenants, bound to use the land agreeably to the conditions imposed on them.

Instructive as this thought was to them, it is no less so to us. Indeed, we should never for one moment lose the remembrance of it. “The whole world is mine,” says God, “and the fullness thereof, Psalm 24:1; Psalm 50:12.” Nay more, our very “bodies and spirits are his, 1 Corinthians 6:20;” and consequently, all that we are, and have, should be used for him, and be entirely at his disposal. Of what incalculable benefit would it be to have our minds duly impressed with this truth! How would it lay the axe to the root of all those evils which arise within us from the diversity of our states and conditions in the world!

Pride in the attainment of earthly things,

anxiety in the possession of them,

and sorrow in the loss of them—

would be greatly moderated.

Instead of being agitated with the keen sensibilities of an owner, we should feel only a subordinate interest, like that of a steward; we should be neither elated with prosperity, nor depressed with adversity—but in every change should be satisfied, if only we were sure that we had done our duty, and that no blame attached to us.

II. To keep them from earthly-mindedness.

When our corn and wine are multiplied, we are apt to be thinking how we may treasure them up, rather than how we shall employ them to the honor of God. To counteract this sordid disposition, God provided, that, when he had given his people the richest abundance, they should think only of the temperate and grateful use of it, and not of amassing wealth. By this ordinance he said to them, what he says to us also, “If riches increase, set not your hearts upon them, Psalm 62:10.” He would have us live above this vain world; and not, when running for such a prize, be “loading our feet with thick clay, Habakkuk 2:6.” If we could have the reasons of God’s dispensations fully revealed to us, I have no doubt but that we should find that he has this end in view, when he sends us one bereavement after another; he does it, I say, that we may learn to “set our affections on things above, and not on things on the earth”.

III. To lead them to trust in him.

Like the rich fool in the Gospel, they would have been ready to say, “Soul, you have much goods laid up for many years; eat, drink, and be merry.” But God is jealous of his own honor. He will not endure that we should “say to gold, You are my hope; or to the fine gold, You are my confidence.” Indeed, he not only denounces against such conduct his heaviest judgments, but sets forth in most beautiful terms its practical effects, Jeremiah 17:5-6. The cares of this world are as thorns and briers, which choke the seed which God has sown in our hearts, and prevent it from bringing forth any fruit to perfection. They also weigh down the spirits, and oftentimes prove an insupportable burden to the soul. Whereas the person who has learned to confide in God, is always happy, “he knows in whom he has believed,” and is assured that “he shall nothing that is good.” Hence David not merely affirms that such people are happy, but appeals to God himself respecting it, “O Lord God Almighty, blessed is the man who trusts in you.” This was the state to which God designed to bring his people of old; and in it he would have all his people live, even to the end of the world. “I would have you,” says he, “without anxiety.” “Do not be anxious about anything; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God; and the peace of God which passes all understanding shall keep your hearts and minds through Christ Jesus.”

IV. To make them observant of his providential care.

When they saw that the sabbatical year was at hand, how forcibly would they be struck with the provision which God had made for it! They would have “three years” to live on the produce of one single year. Commentators appear to me to mistake in supposing that the sabbatical year began, like their civil year, in autumn; for then, the sowing and reaping being brought within one year, the loss of that whole time would be felt only for two years. But if their year began, like their ecclesiastical year, in the spring, then they would of course not sow in the sixth year, nor reap in the eighth year; because they could not reap or sow in the seventh year; consequently, they could only sow in the eighth year what they were to reap in the ninth. The language of the 22nd verse seems to require this interpretation.

But when they saw their barns overflowing with the produce of the earth, and their presses bursting out with new wine, methinks they would say: This is the hand of God; we will love him; we will serve him; we will trust in him; we will show that we are not insensible of all his love and kindness.

Such opinions and conduct would tend exceedingly to exalt and honor God; and would conduce very much to the happiness of all. We are apt to think that there is great comfort annexed to the idea of wealth and plenty; but the comfort which a poor man has in receiving his pittance as from the hand of God, far outweighs all that the rich ever felt in their unsanctified abundance. The more we enjoy God in the creature, the more we enjoy the creature itself.

V. To typify the felicity of Heaven.

Canaan was an acknowledged type of Heaven; and this ordinance fully represented the blessedness there enjoyed. All the land was common during the seventh year; and every person in it, whether rich or poor, a native or a foreigner, had an equal right to everything in it. None were to assert an exclusive claim to anything; none were to reap or treasure up the fruits of the earth; but all were to participate with equal freedom the bounties of Heaven.

What a delightful picture does this give us of that blessed state in which there will be no distinction of people, no boast of exclusive rights, no lack of anything to the children of God; but all will have a fullness of joy at God’s right hand, and rivers of pleasure for evermore! Even in the Church below there was a little of this, when the disciples had all things common, and none said that anything he possessed was his own; but in the Church above, this will universally prevail, and endure to all eternity.

This subject, in its different bearings, affords ample matter of instruction to,

1. The doubtful and undetermined professing Christian.

The Jews were required to sacrifice their worldly prospects for the Lord; and were threatened, that, if they did not obey this ordinance, God would expel them from the land. This threatening was executed in the Babylonish captivity, according to the number of sabbatical years which they had neglected to observe, Leviticus 26:33-35, with 2 Chronicles 36:20-21.

Shall Christians then be backward to exercise self-denial, or to sacrifice their temporal interests for their Lord and Savior? Let them not hesitate between duty and self-interest; the calls, though apparently opposite, are indeed the same; if we sacrifice anything for the Lord, he will repay us a hundred-fold. If we will lose our lives for his sake, we shall find them; but if we will save them here, we shall lose them in the eternal world.

2. The anxious and worldly-minded professing Christian.

If the Jews, whose principal rewards were of a temporal nature, were taught not to place their affections on earthly things, then how much less should we! It is really a disgrace to Christianity, when people who profess godliness are as anxious after this world as those who have no prospects beyond. Yet how common is this character! Happy would it be for them if they would study our Lord’s sermon on the mount; and learn from the very birds of the air to live without anxiety for the morrow, Matthew 6:25-30. Not that they should neglect their earthly business, whatever it may be; but, in the habit and disposition of their minds, they should “be content with such things as they have,” and realize the prayer which they profess to approve, “Give us day by day our daily bread!”

3. The fearful and unbelieving professing Christian.

On the command being given respecting the observance of the sabbatical year, some are represented as asking, “What shall we eat in the seventh year?”

Now thus it is with many Christians, who are anticipating evils, and questioning with themselves what they shall do under such or such circumstances? And fearing, that, if they proceed in the way of duty, they shall not be able to stand their ground. But the answer to such people is, “Sufficient for the day is the evil thereof.” We have no right to anticipate evils; at least, not so to anticipate them as to distress ourselves about them. All that we need to inquire, is: What is the way of duty? True, to carnal minds we may appear to act absurdly, and to thwart our own interests; but the path of duty will always be found the path of safety. God is the same God as ever he was; and, if he calls us to exercise faith in him, he will never disappoint us. Justly did Jesus reprove his disciples for fearing, when they had him in the same vessel with them. Let us remember, that he is embarked with us, and that they who trust in him “shall not be ashamed or confounded world without end.”

4. The humble and believing Christian.

Did you ever, when exercising faith in God, find yourself disappointed of your hope? Did he ever leave you or forsake you? If the command has appeared formidable at a distance. have you not always found that your strength was increased according to your day, and that His grace was sufficient for you? Have you not found also, that, though your obedience might be self-denying, it has always been productive of happiness? In short, are you not living witnesses of the truth and faithfulness of your Lord? Go on then, and be examples of a holy self-denying obedience. Prefer the performance of duty before worldly prospects, however lucrative they may appear; and let it be seen in you what it is to “live by faith in the Son of God, who has loved you, and given himself for you.”

Charles Simeon (1759-1836)

Leviticus 25:8-11

“‘Count off seven sabbaths of years—seven times seven years—so that the seven sabbaths of years amount to a period of forty-nine years. Then have the trumpet sounded everywhere on the tenth day of the seventh month; on the Day of Atonement sound the trumpet throughout your land. Consecrate the fiftieth year and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you; each one of you is to return to his family property and each to his own clan. The fiftieth year shall be a jubilee for you; do not sow and do not reap what grows of itself or harvest the untended vines.”

In order that our Lord’s descent from Judah and from David should be clear and acknowledged, it was necessary that the various tribes and families should be kept distinct. With this view many ordinances were appointed for the continuing of every man’s inheritance in his own family. A difficulty on this subject having occurred, God himself decided it, and grounded a new law on that decision. See Numbers 36:6-7. This seems to have been the primary intent of that ordinance which is mentioned in the text.

A variety of circumstances in a length of time might produce alienations of property; and if this had been allowed to continue, a confusion of the families and tribes would have at last ensued. To prevent this therefore, God commanded that on every fiftieth year every inheritance should revert to its original possessor. This season was called the Jubilee; which, while it answered many other important purposes, served in a very eminent manner to typify the Gospel.

We may observe a very strict agreement between the jubilee and the Gospel:

I. In the time and manner of their proclamation.

The jubilee was proclaimed with the sound of trumpets.

The tendency of great reverses of fortune is, in many instances at least, to produce a torpor of mind, and a stupid indifference to the things we once highly valued. Hence it was but too probable, that those who had alienated their inheritance and reduced themselves to the lowest ebb of misery, might sink into such a state of ignorance or indolence, as to let the period appointed for their restoration pass unnoticed. To prevent this, God commanded the trumpets to be sounded throughout all the land; so that the attention of all being awakened, and their spirits exhilarated, every individual might be stirred up to claim the privileges to which he was entitled.

The precise time on which this sacred year commenced, was “the day of atonement”.

The day of atonement was the most solemn season in the whole year; the people were required to humble their souls for sin; and peculiar sacrifices were to be offered for the iniquities of the whole nation. It should seem at first sight that this was an unfit season for the proclamation of such joyful tidings; but it was indeed the fittest season in the whole year; for, when could masters and creditors be so properly called upon to exercise mercy, as when they themselves had been obtaining mercy at the hands of a reconciled God? Or when could debtors and slaves so reasonably be expected to receive their liberties with gratitude, and improve them with care, as when they had been bewailing the sins, by which, in all probability, they had been deprived of them?

The Gospel also is to be publicly proclaimed in every place.

One would have imagined that it were quite sufficient for God once to make known the way in which he would pardon sinners, and that from that time every sinner would of his own accord exert himself to obtain the offered mercy. But experience proves that our bereavement of Heaven is not felt as any evil; our bondage to sin is not at all lamented; and, if no means were used to awaken men’s attention to their misery, and to stir them up to embrace the blessings of salvation, the greater part of mankind would rest satisfied with their state, until the opportunity for improving it was irrevocably lost! God therefore sends forth his servants to “preach the Gospel to every creature,” and commands them to “lift up their voice as a trumpet.”

This too has its origin in the great atonement.

If, as some contend, the year of our Lord’s death was the year of Jubilee, the coincidence was indeed very singular and important. But, however this might be, it is certain that, “without shedding of blood, there could be no remission of sin;” nor, until our Lord had expiated the sins of the whole world, could the Gospel be universally proclaimed. But no sooner was his sacrifice offered, than God was reconciled to his guilty creatures; and from that time must the commission given to his Apostles be dated. A very few days had elapsed, when they sounded the Gospel trumpet in the ears of that very people who had crucified the Lord of glory; and had the happiness to find thousands at a time “brought from the bondage of corruption into the glorious liberty of the children of God.” Thus clearly was the connection marked between the atoning sacrifice of Christ, and the deliverance of sinners that was purchased by it.

But the agreement between the two is yet more manifest,

II. In the blessings conveyed by them.

The privileges imparted by the jubilee were many and of great value.

There was, in the first place, a universal exemption from every kind of agricultural labor. None were either to reap the produce of the last year, or to sow their land with a view to a future crop; but all were to gather from day to day what had grown spontaneously; and every person had an equal right to all the fruits of the earth.

A better mode of improving their time was provided for them; public instruction was to be given to all—men, women, and children; in order that none, however their education had been neglected, might remain ignorant of God, and his law, Deuteronomy 31:10-13.

Now also debts, in whatever way they had been contracted, and to whatever amount, were to be freely remitted, Deuteronomy 15:1-2.

But, besides these privileges which were common to other sabbatical years, there were others peculiar to the year of jubilee. If any people had, by their own voluntary act, or by the inexorable severity of some creditor, been sold—they were to receive their liberty, and to be restored to their families, as soon as ever the appointed trumpets should sound, verses 9–11. Yes, if they had formerly possessed an inheritance in the land, they were to be instantly reinstated in the possession of it, verses 10, 28; so that in a moment they reverted to their former condition, with all the advantage of their dear-bought experience.

Analogous to these are the blessings imparted by the Gospel.

Varying their order, we shall first mention the forgiveness of sins.

Though the debt we owe to God exceeds all possible calculation, it is all freely, and forever remitted, as soon as ever the Gospel trumpet is heard, and its glad tidings are welcomed to the soul! Acts 10:43. Our bondage to sin and Satan is reversed; so that nothing shall ever lead us captive, provided we assert our liberty, and claim our privilege, Romans 6:14; being made free by Christ, we shall be free indeed! John 8:36.

And notwithstanding we have sold out heavenly inheritance, and forfeited it as worthless—yet are we called to take possession of it; we are restored to our father’s house; we are brought again into the family of saints and angels; and, with our title to Heaven, have the enjoyment of it renewed, Ephesians 2:19. Now too are we commanded to rest from all the works of the law, and from all the works of the flesh; and, every one of us, to exist from day to day upon the bounties of divine grace! Hebrews 4:10; Galatians 2:20. As we sowed them not, so neither are we to reap them as our own, but to receive them on the same footing as the poorest and lowest of the human race; all of us being alike pensioners on the divine bounty. Nor are we to lay up in store of what God gives us; but every day to gather our daily bread.

To all these blessings is added that of divine instruction; as we are taught how to improve our leisure time, so are eyes given us to see, and ears to hear, and hearts to understand, 1 John 2:20; and henceforth it is to be our daily labor to “grow in grace and in the knowledge of our Lord Jesus Christ.”

Such are the blessings bestowed by the Gospel; nor can any unworthiness in us deprive us of them, provided we thankfully accept them as the purchase of Christ’s blood, and the gifts of his grace.

We will find it most edifying to contemplate the blessings peculiar to the year of Jubilee, namely, deliverance from bondage, and restoration to one’s inheritance.

Inferences:

1. In what way it is that sinners are to be converted to God.

The priest might have expostulated with the Jewish debtors or slaves on the folly of their past conduct; but it was the sound of the trumpet alone that could bring them to liberty. So we may represent to sinners the evil of their past ways, and denounce against them the judgments threatened in the Word of God; but it is the sweet voice of the Gospel alone that will enable them to throw off their yoke, and lead them to the enjoyment of eternal glory!

This is told us by the prophet; who, speaking of the conversion of the world in the latter day, says, “In that day the great trumpet shall be blown, and they shall come who were ready to perish, and shall worship the Lord in the holy mount at Jerusalem Isaiah 27:13.”

O that this were duly considered by all who go forth as the Lord’s ambassadors! It is not to preach a scanty morality that we are called; but to publish the glad tidings of a full and free salvation; a salvation founded in the blood of Christ, and suited to those who are weeping for their sins. Behold then, “this is the accepted time; this is the day of salvation!” Now the trumpet sounds in our ears; let us all arise, and bless our Deliverer; and improve the privileges so richly bestowed upon us. Then, when the last trumpet shall sound, and the time, which God has fixed for the redemption of his purchased possession, “shall be fully come,” we shall be claimed by him as his property, his portion, his inheritance forever!

2. How solicitous is God to counteract the folly and wickedness of man!

A subordinate end of the Jubilee was, to counteract the covetousness of some, and the prodigality of others. But it is a very principal end of the Gospel to remedy the miseries which men have entailed upon themselves. Well might God have said to the whole human race, “You have sown the wind, and you shall reap the whirlwind;” but instead of that, He says, “You have sold yourselves for nothing, and you shall be redeemed without money! Isaiah 52:3.” “I have no pleasure in the death of a sinner; turn, turn! why will you die?” Let not then these gracious declarations reach our ears in vain. Behold, “the year of the Lord’s redeemed has come, Isaiah 63:1;” “the perfect law of liberty” is now proclaimed; the Lord himself now preaches “deliverance to the captives, and the opening of the prison to them that are bound, Luke 4:18-19;” he says to the prisoners, “Go forth and show yourselves.” The Lord grant that none may ignore these words of life, or receive this grace of God in vain!

3. How blessed are they who embrace the glad tidings of the Gospel!

We can easily conceive the blessedness of one who is in an instant restored from poverty and cruel bondage, to the possession of liberty and affluence.

But who can estimate aright the happiness of those who are freed from the curses of the law, the fears of death, the bondage of sin, and the damnation of Hell? Who can fully appreciate the joy of a trembling and condemned sinner, who by the sound of the Gospel is enabled to call God his father, and Heaven his rightful inheritance? Well does the Psalmist, in reference to this very ordinance of the Jubilee, exclaim, “Blessed are the people that know the joyful sound! Psalm 89:15.” Surely there is no state on earth to be compared with this. May we seek it as our supreme felicity; and may we all enjoy it as an foretaste of Heaven!

Charles Simeon (1759-1836)

Leviticus 24:13-16

Then the LORD said to Moses: “Take the blasphemer outside the camp. All those who heard him are to lay their hands on his head, and the entire assembly is to stone him. Say to the Israelites: ‘If anyone curses his God, he will be held responsible; anyone who blasphemes the name of the LORD must be put to death. The entire assembly must stone him. Whether an alien or native-born, when he blasphemes the Name, he must be put to death!”

Spiritual subjects are generally most relished by a spiritual mind; and hence it is that they are brought forward for public discussion; and other subjects, which might be very instructive, are entirely overlooked.

We consider it as one great advantage attending a course of sermons on the Holy Scriptures, that every subject must find a place in our discourses, and at some time or other be brought under the view of our hearers. The history before us would at first sight appear so ill-calculated for general edification, that we would probably never fix upon it, if left to ourselves. But, occurring as it does in our present course, we shall turn your attention to it; and we trust, that, however unpromising it may seem, it will be found replete with very important instruction. There are two things in it which we seem particularly called to notice; namely,

I. The danger of being unequally yoked to an unbeliever.

To caution us against contracting an intimacy with the ungodly, we are told, “Do not be misled: Bad company corrupts good character! 1 Corinthians 15:33,” and that “the companion of fools shall be destroyed.” But in the marriage union such a connection is peculiarly dangerous, because its influence is incessant, and operative to the last hour of our lives.

1. It is injurious to the person himself.

It is from a hope of drawing over their spouse to the same views and opinions with themselves, that multitudes enter into marital engagements which prove fatal to their happiness through life. Whatever were the views of this Israelitish woman, she seemed to have succeeded beyond all reasonable expectation in the alliance she had formed; for, instead of being detained in Egypt by her husband, she brought him out with her. But as it was an injury, rather than a benefit, to the Church, that a mixed multitude were united to it, Exodus 12:38 with Numbers 11:4, so marriage with a heathen could never render an Israelite happy. Supposing that the woman had any regard for God, how could she endure to see her husband pouring contempt upon him, and bowing down to idols of wood and stone?

It is precisely thus when a believer among ourselves becomes united to an unbeliever in marriage. However suitable in other respects the union may be, it cannot possibly be productive of happiness; for, in all those things which are most important, their views, their feelings, and their conduct must be dissimilar, or rather at variance with each other. The unconverted party can have no sympathy with the converted in the various exercises of mind peculiar to the Christian state; he cannot understand them; the hopes and fears, and joys and sorrows experienced by the believer, appear foolishness in the eyes of an unbeliever; and consequently, there can be no communion between them on those subjects which are most nearly connected with their eternal welfare.

Hence that solemn injunction to form no such alliance, “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? What harmony is there between Christ and Belial? What does a believer have in common with an unbeliever? What agreement is there between the temple of God and idols? For we are the temple of the living God. As God has said: “I will live with them and walk among them, and I will be their God, and they will be my people,” 2 Corinthians 6:14-15.” We are to marry “only in the Lord 1 Corinthians 7:39.”

2. It is injurious to their children.

Doubtless a true Christian will endeavor to give a right bias to the minds of his children. But the silent and unstudied influence of the ungodly person will operate far more forcibly than the most labored exertions of the godly. The natural bent of our affections is towards sin; and we are far more ready to justify what is wrong from the examples of others, than to follow what is right. We all know how much easier a thing it is to go with the stream than against it; or to spread contagion than to cure it.

The son of this Israelitish woman, though in the midst of Israelites, did not become a worshiper of the true God, but remained to his dying hour a profane despiser of him. And in like manner it is to be expected, that, where one of the parents is ungodly, the children will follow his example, and tread in his steps.

It is true, that the most godly parents cannot always prevail on their children to yield to their advice; but, if they have done what they could towards bringing them up in the nurture and admonition of the Lord, they will have the comfort of a good conscience to support them in their trials. But if a believer unites himself to an unbeliever, and his children turn out wicked, he will always have himself to blame; and the children themselves will have to reproach them in the last day for having formed a connection which afforded so bad a prospect in relation to their offspring.

The history before us naturally leads us also to contemplate,

II. The danger of ungodly habits.

It is manifest that the habits of this man were altogether bad.

We know not what was the subject of controversy between this man and the Israelite; nor in what manner he blasphemed the God of Heaven. But it is evident that he was under the influence of a contentious spirit, and habituated to indulge himself in disparaging the God of Israel. Moreover, his dispute with the Israelite was the very occasion of his blaspheming God. Conceiving that he was injuriously treated by the Israelite, he was not satisfied with reviling him, but must revile his religion also, and his God.

This is what was accustomed to be done in the days of old, when the heathen blasphemed the name of God on account of David’s misconduct; and the same is done continually in the present day. Men cast the blame of every evil, whether real or supposed, which they see among Christians, on Christianity itself. They make the Gospel answerable for all that profess it; which is just as absurd, as to condemn Christ and his Apostles, together with Christianity itself, for the treachery of Judas. Had this man been of a meek and quiet spirit, forbearing and forgiving, he would never have yielded to such a fit of wrath; and, if he had cultivated the smallest regard for the Most High God, he would never have waged open war against him by his blasphemy and profaneness.

The consequences of his wicked habits proved fatal to him.

Little did he think what would be the outcome of those habits which he was so ready to indulge. The people who heard his blasphemy, informed against him; and Moses, being as yet uninstructed by God how such iniquity was to be punished, sought direction from him; and was told that “the people who heard him should lay their hands upon his head,” and that “all the congregation of Israel should stone him.” And from thence it was made a standing law that every similar offence should be visited with the same punishment. It was too late for the offender now to make excuses; the word was passed; the guilt was contracted; the sentence was fixed.

It is thus that our evil habits also, if not repented of, will terminate, and we shall begin to bewail our misery when it is past a remedy. Even in this world many bring distress and ignominy both on themselves and families by their unhallowed tempers and their unbridled appetites; and in the world to come, every man, however light he may make of sin now, shall find it a burden too heavy to be borne.

The advice which we would suggest from this subject, is, to check evil,

1. In ourselves.

It is said of strife, that it is “like the letting out of water,” which having once made a breach in a bank, soon defies all endeavors to restrain it, and inundates the whole country.

It is thus with sin of every kind; when it is once permitted to act, none can tell where it will stop. Impiety is generally to be found in the train of ungoverned passions; and, from “walking in the way of sinners,” it is no uncommon thing to “sit in the seat of the scornful.” Let us be aware of this, and endeavor to oppose sin in its very first rise; ever remembering, that, “if he who despised Moses’ law died without mercy under two or three witnesses, a much sorer punishment awaits us,” if we become the slaves and victims of any evil propensity!

2. In others.

The people gave information of the man’s profaneness, and Moses, by God’s direction, gave orders for the whole assembly to unite in executing judgment on him. This draws a profitable line of distinction for us. The magistrate did not use any compulsory measures to make the man an Israelite; but he did interfere to prevent his God and his religion from being exposed to derision. This is the proper province of a magistrate; he must not use the power of the sword to make men religious; but he may use it to keep them from being openly profane; and it is the duty of every man to lend his aid in this matter, and to cooperate for the maintenance of external order and decorum.

Let us then not only “have no fellowship with the unfruitful works of darkness, but rather reprove them,” and, if possible, suppress them.

Charles Simeon (1759-1836)

Leviticus 24:5-9

“Take fine flour and bake twelve loaves of bread, using two-tenths of an ephah for each loaf. Set them in two rows, six in each row, on the table of pure gold before the LORD. Along each row put some pure incense as a memorial portion to represent the bread and to be an offering made to the LORD by fire. This bread is to be set out before the LORD regularly, Sabbath after Sabbath, on behalf of the Israelites, as a lasting covenant. It belongs to Aaron and his sons, who are to eat it in a holy place, because it is a most holy part of their regular share of the offerings made to the LORD by fire.”

When God appointed a dwelling-place to be erected for him in the wilderness, he ordered it to be furnished with such appendages as are common in the dwellings of men. There was in the sanctuary, as Paul observes, a lampstand, a table, and bread, called the showbread Hebrews 9:2. But there was an infinitely higher purpose to be answered by these things, than a mere accommodation of them to the habits of men; they were typical; every one of them was typical, “they were shadows of good things to come.” The mystical import of some is much clearer than that of others. Where the writers of the New Testament have explained them, we are able to speak with confidence; but where they are silent, we must proceed in our explanation of them “with fear and trembling.”

The mystery of the showbread is applied by some to Christ, who called himself “the true bread,” and, at the institution of his last supper, “took bread, and broke it, and said to his disciples, Take, eat, this is my body.” The New Testament writers give us little, if any, insight into this subject; but they speak so fully and plainly on the subject of the lampstand, that we can easily by analogy trace the import of the showbread also.

It has been shown that the lampstand represented the Church, and that the High Priest who trimmed the lamps represented Christ. See the preceding Discourse. The same might therefore well be supposed in relation to the showbread; and the circumstance of the flour “being taken from all the children of Israel,” and made into “twelve cakes,” gives us sufficient reason to conclude, that those cakes did represent the twelve tribes, that is, the Church of God. Nor can we adopt a more satisfactory method of explaining the whole mystery, than that used in reference to the lampstand. Agreeably to the plan then which we pursued on the former subject, we observe, that the showbread shadowed forth the people of God,

I. In their privileges.

To elucidate this, consider what is here spoken respecting the twelve cakes:

1. Their solemn presentation before God.

They were consecrated to God in an orderly and solemn manner, and deposited on his table that they might be always before him. Being piled one upon another in two rows, incense was placed on each row, which at the appointed time was burnt “for a memorial, as an offering made by fire unto the Lord.”

Here we see the Church and people of God consecrated to him according to the terms of “his everlasting covenant,” to be unto him a holy and peculiar people. As such they are esteemed by him; and “his eyes are upon them day and night for good;” and, as the incense was to God a fragrance of a sweet fragrance, so their people and services shall be accepted by him. True it is that they are base and worthless in themselves; yet, being “set apart for him, Psalm 4:3,” he will acknowledge them as his, and look upon them with delight and delight.

2. Their periodical renewal.

While one generation of men is passing away, another arises to fill their place; and among them all, God will have some, who shall be objects of his peculiar regard. The change of the loaves every Sabbath-day was intended to illustrate this; and in reference to it they were expressly called “the continual bread, Numbers 4:7.” The regard shown by God to those who were first brought out of Egypt, shall be perpetuated to the end of time; never shall any be removed, but others shall be ready to follow; nor shall there ever be a period when God will not have a people truly and entirely consecrated to his service. Sometimes, as in the primitive ages, his saints maybe swept away by thousands at a time, so as to threaten their utter extinction; but others shall always be found ready to “be baptized for (that is, in the place of) the dead,” as soldiers instantly come forward, to fill up the ranks which the devouring sword has thinned. That is most probably the true meaning of 1 Corinthians 15:29; nor shall the power of men or devils ever be able to extirpate the Christian name, “the Church is built upon a rock; and the gates of Hell shall not prevail against it”.

3. Their ultimate destination.

The loaves at the close of the week were the property of the officiating priests; and were to be eaten by them in the holy place, as being in themselves most holy. Now we are sure that the High Priest who attended on the lamps, prefigured Christ; and therefore we assume that he was equally prefigured by those who attended on the bread.

Here then we see, that the saints, when they have abode their appointed time an earth, are the property of Christ; to which purpose it is written in the book of Deuteronomy, “The Lord’s portion is his people; Jacob is the lot of his inheritance, Deuteronomy 32:9.” This is the high destiny of all who have given up themselves to God. Happy are they in the place which they are allowed to occupy in God’s temple below; but happier far at their removal hence, when Christ shall claim them as “his peculiar treasure,” and enjoy them forever as “his purchased possession!”

We may further contemplate the showbread as representing the Lord’s people:

II. In their duties.

Well may this ordinance teach us:

1. To consecrate ourselves entirely to God.

Let us contemplate the state of those loaves; they were “taken from the children of Israel,” made on purpose for God, and presented to him that they might be wholly and forever his.

And what does God say respecting us? “This people have I formed for myself; they shall show forth my praise! Isaiah 43:21.” Yes, we should every one of us “subscribe with our hands, and say, I am the Lord’s! Isaiah 44:5.” We should “give up ourselves to him by a perpetual covenant that shall not be forgotten, Jeremiah 50:5.” We should consider ourselves as “separated from mankind” for this very purpose, Leviticus 20:24, that we may be “wholly sanctified unto him, in spirit, soul, and body, 1 Thessalonians 5:23.”

This Paul declares to be “our reasonable service, Romans 12:1.” Not that we are to be inactive in the common duties of life, or to spend our days in nothing but contemplation and devotion; this would be to strain the parallel too far; but, in the spirit and habit of our minds, we are to be entirely given up to God, so that “whether we eat or drink, or whatever we do, we should do all to his glory! 1 Corinthians 10:31.”

On the Lord’s Day especially, should this dedication of ourselves be repeated and confirmed. We should come up to the house of God with the same mind as the priests who brought the loaves; their purpose was known and fixed; and they went into the sanctuary determined not to leave it until they had executed their high office. O that we might go to God’s house on purpose to consecrate ourselves to him afresh; and never leave our work dubious or incomplete!

2. The INCENSE teaches us to be much occupied in prayer and intercession.

The loaves were, so to speak, representatives of the tribes of Israel; and the incense ascended up as a memorial to God for them. Thus should we consider ourselves interested, not for ourselves only, but for all the Church of God. As for ourselves, we are commanded to “pray always,” to “pray without ceasing,” and to “offer unto God the sacrifice of praise continually, giving thanks to his name.” Just so, for others are we required to “make supplications, prayers, intercessions, and thanksgivings for all men.”

Moreover, this duty is inculcated on all; the prophetic declaration is, that, wherever God is known, “from the rising to the setting sun, even there shall incense be offered unto his name, and a pure offering, Malachi 1:11;” “all who make mention of the Lord,” will be thus occupied; they “will not keep silence, nor give God any rest, until he establishes his Church, and make it a praise in the earth, Isaiah 62:6-7.” How prosperous would individuals and churches be, if such a spirit prevailed more among them! O that “God would pour out upon us more of a spirit of grace and of supplication!” We would not long remain without manifest tokens of his approbation and love.

3. To wait patiently for our removal hence.

The loaves were left in the sanctuary until the time appointed for their removal. Thus we should “abide with God,” performing diligently the work assigned us, until he shall be pleased to dismiss our souls in peace. Our week of life at all events is wearing fast away; but, whether its close be somewhat earlier, or later, than we expect, we should say, like Job, “All the days of my appointed time I will wait, until my change comes!” If there were no future state of existence, we might wish to have our present lives terminated or protracted, according as our sorrows or joys abound; but as death will introduce us into the more immediate presence of our God, and into a more perfect union and communion with Christ, we may well be contented either to live or die. In some sense indeed we may rather “desire to depart;” yes we may be “looking for, and hastening to, the coming of the day of Christ!” But as it respects impatience or discontent, we may well tarry the Lord’s leisure, doing and suffering his holy will, until he shall take us hence, to “rest from our labors,” and to “be forever with the Lord!”

Charles Simeon (1759-1836)

Leviticus 24:1-4

Then the LORD spoke to Moses, saying, “Command the sons of Israel that they bring to you clear oil from beaten olives for the light, to make a lamp burn continually. “Outside the veil of testimony in the tent of meeting, Aaron shall keep it in order from evening to morning before the LORD continually; it shall be a perpetual statute throughout your generations. “He shall keep the lamps in order on the pure gold lampstand before the LORD continually.

To engage actively in the service of God is a duty that should not be delayed; nor should any expense or trouble that may be incurred, be regarded as any obstacle to the performance of our duty.

The tabernacle being erected, and the sacred vessels prepared, an order was given that the appointed services should instantly commence; and the people were directed to bring such things as were necessary for the maintenance of divine worship.

That part of the tabernacle which was covered, consisted of two parts: the holy place, and the holy of holies. In the holy place, the daily services were performed. The the holy of holies was never entered but on one day in the year. The part devoted to the service of God was a lampstand with seven lamps, which were kept continually burning.

Doubts indeed have been entertained whether they were kept alight by day; because some passages of Scripture seem to intimate that they were not; see Exodus 30:7; 2 Chronicles 13:11; 1 Samuel 3:3. But the order that they should “burn continually,” seems plain; and the occasion for it was perpetual; and, above all, Josephus, who could not but know the practice of his day, affirms that three lamps were kept burning by day, and all of them by night.

The whole furniture of the tabernacle, no less than the tabernacle itself, was typical; some things were more illustrative of Christ and his character; and others more applicable to the Church; and some things referred to both. It is possible that the lampstand might be intended to represent Christ as “the light of the world;” but we are sure that it shadowed forth his Church; and therefore without hesitation we shall consider it as typically representing the Church:

I. In its privileges.

The Church was justly exhibited under the figure of a lampstand.

Of what materials and form the lampstand was, we are distinctly informed in Exodus 25:31-38. That it was designed to represent the Church, is declared by Christ himself, “The seven lampstands are the seven churches, Revelation 1:20.”

And, if we consider of what it was composed, and how it was supplied, and for what purposes it was used—we shall see a striking correspondence between the Church and that.

It was formed of pure gold; in which respect it characterized the saints, who are not polished over for the purpose of glittering in the sight of men, but are really “renewed in the spirit of their minds,” and “made partakers of a divine nature, 2 Peter 1:4.”

It was supplied with the purest oil; which fitly represented that “unction of the Holy One which we have received, 1 John 2:20; 1 John 2:27,” for the enlightening of our minds, and the sanctifying of our souls.

Its use was obvious: it was to shine in darkness, that all who were engaged in the service of their God might fulfill their duties aright; and that God might be glorified in them, Revelation 1:12-13.

Such lights are the saints to be in the midst of a dark world, that through their instrumentality, others may be directed into the way of peace, and be constrained to “glorify their heavenly Father”.

The High Priest, whose duty it was to trim the lamps, prefigured Christ.

This is a point on which there can be no doubt, it being affirmed on the authority of Christ himself! Hebrews 4:14-15. He is constantly employed in inspecting and trimming the lamps.

There is not a saint on whom his eyes are not fixed; and whose declensions, however secret, he does not behold. When necessary, he interposes, by his providence or grace—to correct their dullness, and to restore them to their usual splendor, John 15:2.

While the Church was thus characterized in its privileges, it was also shadowed forth:

II. In its duties.

The duties of the saints are:

1. To shine.

It is justly observed by our Lord, that “no man lights a candle, to put it under a bushel or a bed; but sets it in a lampstand, that all who are in the house may see the light.” It is not for themselves alone that the saints are endued with the gifts and graces of the Holy Spirit, but for God, and for their fellow-creatures:

For God, that his power and grace may be magnified on earth.

For their fellow-creatures, who are to be benefitted by their instructions, their influence, and their example, Matthew 5:14-16.

Our responsibility in this respect is not sufficiently considered. But if we are stewards even of our earthly possessions, and bound to lay them out for God, much more are we “stewards of the manifold grace of God, 1 Peter 4:10,” and bound to administer freely unto others what we ourselves have freely received, Matthew 10:8.

2. To be receiving more grace from Christ in order to their shining with yet brighter luster.

It is from Christ that the Holy Spirit must be derived. It is “He who has the residue of the Spirit, Malachi 2:15.” “The Father gave not the Spirit to him by measure, John 3:34,” but in all his immeasurable fullness; and “out of that fullness must we all receive, even grace for grace, John 1:16.” This is strikingly represented by the prophet Zechariah, who, speaking apparently of the civil and ecclesiastical governors of his Church, Joshua and Zerubbabel, represents Christ.

In reality for Christ is both the King and Priest of his Church, as the inexhaustible source of that golden oil, which is continually communicated by him to every lamp in his sanctuary, Zechariah 4:2-4; Zechariah 4:11-14. By prayer and faith we must keep that communication open, and entreat him, that, “as he has given us life, so he would give it to us more abundantly”.

We would take occasion from this subject to suggest to you,

1. An important inquiry.

Are you Christians indeed? If this question is too vague, then I ask, Are you as lights shining in a dark place? Surely this matter is not difficult to determine. You may easily see whether you are living like the world around you, or whether you are reproving others by the brightness of your example. This idea is proposed by our Lord under the figure of a “broad and a narrow way.”

The broad way is easy and much trodden. The narrow way is difficult and unfrequented.

The broad way terminates in destruction. The narrow way leads to everlasting life.

Paul expresses the same in language more accommodated to our text, Philippians 2:15-16.

Judge yourselves, brethren, in reference to this matter; and never think that you are Christians indeed, unless you have an evidence in your own souls, that, through the influences of the Holy Sprit, you are exhibiting a light which both instructs and “condemns the world” around you!

2. A solemn admonition.

If we profess ourselves to be the Lord’s people, let us consider somewhat more distinctly what we profess. As lamps in God’s sanctuary, we profess to be “of pure gold,” truly, inwardly, substantially holy, and formed altogether according to the pattern which was shown to Moses in the mount, Numbers 8:4. What that pattern was, we are at no loss to say; it is set before us with all possible clearness in the person of Jesus Christ. Let every one of us reflect on this, and search into our own hearts to see whether there is in us this resemblance? The inquiry before instituted is a comparison with ourselves with, others; the inquiry I now propose, is a comparison with ourselves with that great exemplar, the Lord Jesus Christ. We should examine, not whether we resemble him in those actions which he performed as a prophet, but whether “the same mind is in us, as was in him, Philippians 2:5.” Our views, our principles, our habits, the great scope and end of our lives—these are the things that are to be inquired into, if we would have a solid evidence in our own souls that we are the Lord’s. We must be like Him, if we would be with him forever.

He himself warns us what will be the consequence of allowing ourselves in any deviation from the path of duty, Revelation 2:1; Revelation 2:5; and therefore, if we would not have “our lampstand removed,” let us repent of every known defect, and seek to be “pure as He is pure,” and “perfect as He is perfect.”

3. An encouraging reflection.

How often has our great High-Priest, when he has seen us burning dim and languishing, revived us by seasonable communications, or merciful rebukes! Truly we are living witnesses for him, that “he will not quench the smoking flax, Matthew 11:20; nor will he extinguish the wick, the flame of which has been blown out.” May we not then hope, that he will yet bear with us, and administer to us whatever, in a way of influence or correction which we may stand in need of? Surely we may look up to him with joyful confidence, and say with David, “You will light my candle; the Lord my God will enlighten my darkness! Psalm 18:28.”

Many are the storms to which we are exposed in this dreary wilderness, which threaten our extinction; but he is able to preserve us; and as he has made it our duty to “burn continually,” so he will give us “supplies of his Spirit” for that purpose; he will “keep us by his power through faith unto everlasting salvation! 1 Peter 1:5.” “He will keep the feet of his saints; but the wicked shall be silent in darkness! 1 Samuel 2:9.”

Charles Simeon (1759-1836)