Exodus 32:31-33

“So Moses went back to the LORD and said, “Oh, what a great sin these people have committed! They have made themselves gods of gold. But now, please forgive their sin–but if not, then blot me out of the book you have written.” The LORD replied to Moses, “Whoever has sinned against me I will blot out of my book!”

Well may it be said, “Lord, what is man?” Truly “his goodness is as a morning cloud, and as the early dew that passes away.” If we did not see it verified in fact, one would scarcely conceive it possible that man should be so frail and mutable as both history and experience attest him to be. The Israelites were now at the very mount where they had beheld Jehovah shining forth in all his terrific majesty, and had heard him proclaiming in most tremendous sounds his holy law. They beheld also upon the mount that very same cloud, the symbol of the divine presence, which had led them in their way from the land of Egypt to that place; yet, because Moses, when summoned by God to come up to the mount, abode there longer than they expected—they cast off him, and God also; and desired visible gods to be made for them, that they might in future commit themselves to their guidance and protection. It is this, which Moses so pathetically laments in the words before us.

The whole history is very instructive. That we may have a concise, but comprehensive, view of it, let us notice,

I. The sin of Israel.

This was a dreadful compound of ingratitude, folly, and impiety!

The people had already forgotten the numberless mercies which they had received from God, through the ministration of his servant Moses; they thought that they themselves could form an image which should supply the place of all other benefactors, human and divine; and in direct opposition to the most express commands, Exodus 20:4; Exodus 20:23, to which they had so recently promised the most faithful adherence, they made a golden calf, and appointed it as the representative of the Deity, and offered sacrifices to it as their deliverer and their guide. Yes, so bent were they upon having a visible God to go before them, that they at the very first proposal gave up their jewelry, in order that from them an image might be formed, which they might worship after the manner of Egypt. But most of all are we surprised that Aaron, the divinely appointed colleague of Moses, should, at the first mention of such a wicked device, assent to it, and be the very person to form the image, and to proclaim a feast unto Jehovah in honor of it; and that, when reproved for his wickedness, he should attempt to justify it by such frivolous and even false excuses, verse 4. Well might Moses lament before God, “Oh! this people have sinned a great sin!”

But the greatness of the sin will be more easily imagined from the indignation which both God and Moses expressed against it.

The wrath of God, we are told, was “fierce, and waxed hot” against the offending people; and he threatened instantly to destroy them. The anger of Moses also “waxed hot” as soon as ever he beheld their impiety; and the indignation he manifested clearly showed his opinion of their wicked conduct.

First, having in his hands the tables of stone, whereon God had with his own finger written the precepts of his law, he dashed them in pieces before their eyes. This was no rash expression of intemperate wrath, but a holy and significant emblem, representing to them the crime they had committed. God had condescended to enter into covenant with them to be their God; and they had covenanted to be his people; and these tables of stone contained, as it were, the terms of the agreement; and were a pledge that God would fulfill to them all that he had spoken. But this covenant they had entirely annulled; and all their expectations from God were utterly destroyed.

Next, he reduced the idol to dust, and cast it on the water, that all the people might be compelled to drink of it. This was well calculated to show them how much they had debased themselves, in submitting to worship that as a God, which they must swallow with their food, and cast off together with it.

But lastly, he made them feel, as well as see, the marks of his displeasure. He called the Levites, who notwithstanding the defection of Aaron had remained faithful to their God, and commanded them to go through the camp, and without favor or pity to slay all the ringleaders with the sword. Thus were three thousand of them punished on the spot; there needed no formality of trial; they were caught in the fact; and the judgment with zeal was deservedly executed upon them.

That no part of Moses’ anger was of a sinful kind, or expressed with undue severity, is evident from his tender compassion for the offenders, while he hated and abhorred their offence. To elucidate this, we notice,

II. The intercession of Moses.

No sooner did he see how God was displeased with them, than, notwithstanding the prohibition given him, Moses began to intercede for them.

The prohibition, “Let me alone,” operated on his mind rather as an encouragement to intercede; because it seemed to say, If you intercede for them, my hands are tied; and I cannot execute upon them my threatened vengeance. He fell down instantly before God, and urged in their behalf every plea which was suited to the occasion.

He reminded God of His relation to them. Though God had appeared to disclaim them in that he had called them Moses’ people, Moses pleaded, that God himself had brought them out of Egypt, and had signally marked them as his peculiar people. He reminded God also of his promise to their fathers, which, if they were utterly destroyed, would be violated. As for having another nation raised up from his loins, he did not desire that honor; all he wanted was, to avert from this offending people the judgments they had merited. He further expressed his concern to God respecting his honor among the heathen. Lord, what will the Egyptians say? What opinion will they form of you? Will they not represent you either as weak, and incapable of carrying this people to the promised land; or as cruel, and bringing them out here on purpose to slay them? Lord, if you regard not them, have regard for your own honor, and spare the people for your great name’s sake.

After reproving their iniquity, he returned again unto the Lord, to renew, more fervently than ever, his intercession for them.

He confesses humbly the greatness of their sin; well knowing, that for the obtaining of mercy, nothing is so efficacious as humiliation before God.

He then implores pardon for them, if pardon can be extended to so rebellious a people.

But, if some atonement must be made, and if some signal mark of his displeasure must be given, then he entreats that the judgment may fall on him, and not on them. He desires to be excluded from Canaan, and, as far as relates to this life, to be blotted out of the list of God’s peculiar people, in their stead; so that the enormity of their sin, and God’s abhorrence of it, might be made manifest, and yet the transgressors themselves be living monuments of God’s mercy. It were absurd to think that he proposed to subject himself to eternal misery for them; for this would be more than even Christ himself has done for us.

What a bright pattern is here of zeal for God, and compassion for men! And how desirable is such a union of them, as will keep us from palliating sin on the one hand, or hating and despising the sinner on the other.

How far this intercession prevailed will be found in,

III. The reply of God.

God condescended to remit the punishment of their iniquity.

At the very first intercession of Moses, God repented of the evil which he had thought to do unto his people; and, in answer to the last, he renewed his commission to Moses to lead them to the promised land; and, though he withdrew himself from them in a measure, he commanded a created angel to guide them in the way. He declared indeed, that, if by a continuance of their rebellions they compelled him to punish them, he would then visit for this sin together with the rest; but, if they were truly penitent, and observant of his will in the future, he would remember it against them no more.

What an amazing view does this give us of the condescension of God, and the efficacy of fervent prayer! The prayer of one single person availed for the procuring of pardon for two million people, and for Aaron at their head, notwithstanding the peculiar enormity of his sin! Deuteronomy 9:20. Read that whole chapter; yes, it prevailed at a time when God was so incensed against them as to forbid any intercession in their behalf, and to declare that he would “blot out their name from under Heaven.” Surely the remembrance of this single instance is sufficient to encourage all the world to implore mercy for themselves, and to make continual intercession also for others.

He declared, however, that at his future tribunal justice should be strictly administered to all.

Rewards and punishments are often national in this world, and consequently partial; sometimes the innocent are involved in the punishment of the guilty; and sometimes the guilty escape without any punishment at all. But at God’s tribunal in the last day, no such inequalities will be found; there every one will answer for his own personal transgressions, and stand or fall according to his own personal conduct, “The wicked will go into everlasting punishment; but the righteous into life eternal.” Multitudes in that day will be found, who, in name and profession, were the Lord’s people; but, inasmuch as they “had only a name to live, and were really spiritually dead,” God will blot them out of his book, and disclaim all relation to them or regard for them. Solemn indeed, and most worthy to be impressed upon our minds, is this declaration of God; it relates, not to that people only, but to all that dwell upon the face of the whole earth. Intercession may prevail in this world for the averting of temporal judgments even from the impenitent; but, in reference to the eternal world, nothing will prevail but personal repentance, and humble affiance in the Lord Jesus Christ.

From this subject we may learn,

1. What an evil and bitter thing sin is!

The Israelites might have excused themselves by saying, as the Papists do respecting their images, that they did not intend to make a God of the golden calf, but only to use it as the means of bringing the true God more forcibly to their minds. But what would such sophistry have availed them? Would either God or Moses have altered their estimate of the crime, because they chose to veil it under specious names? It is expressly called idolatry! 1 Corinthians 10:7. And to what purpose is it for us to extenuate our crimes? We have soft imposing names whereby to conceal the evil of covetousness and sensuality; but does not God declare both the one and the other to be idolatry? Ephesians 5:5; Philippians 3:19. Does he not speak of men having “idols in their heart! Ezekiel 14:3-4; Ezekiel 14:7.” and is not this the essence of all idolatry, to “love and serve the creature more than the Creator, who is blessed for evermore?”

We may attempt also to extenuate our guilt, as Aaron did, from our acting under the influence of others, and not designing to do exactly all that we did; but this could not deceive Moses; much less can it deceive God.

Moreover, both the people and Aaron might even think that they were honoring Jehovah; for they kept the feast professedly unto him; and when they had eaten and drunk of their sacrifices, they might think it well befit them to indulge in mirth. We too may keep our feasts, and fasts, and Sabbaths, professedly to the Lord; and may conclude we have ground for cheerful security; but God may, all the while, be as angry with us, as he was with them, and may have determined to blot out our unworthy names from the book of life! O that we would duly reflect on these things! O that we would consider that sin, however extenuated by us, is hateful to God; that he sees it wherever it is transacted, and under whatever veil it may be concealed; and that, finally, the time is quickly coming, when he will execute judgment upon all according to their works! Then will sin appear in its real colors; not in the temporal destruction of a single nation, but in the everlasting destruction of all who have died in impenitence and unbelief.

2. How much we are indebted to the Lord Jesus Christ.

The intercession of Moses for the Jewish nation was typical of the yet more effectual intercession of our great Advocate, the Lord Jesus Christ. We may in a measure picture to ourselves the benevolent exercise of Moses, while the thoughtless Israelites were reveling in security. In that then let us view what has been taking place in Heaven on our behalf. We have been sinning against God, a stiff-necked and rebellious generation; and many times has the decree gone forth, “Cut them down! Why do they cumber the ground?” But the Lord Jesus, presenting that most efficacious of all pleas, his own atoning blood—has said, “Spare them, O my Father! spare them yet another year.” Yes; had it not been for his intercession, we would not have been now in this place, but in that place of torment from whence there is no return. O that we might learn to estimate our obligations to him! O that we might go to him ourselves, and entreat him to obtain for us converting grace, and everlasting glory! Were but our eyes duly turned to him, our expectations could not be too large, or our confidence too strong.

But we must remember that nothing can supersede our own repentance; not even the blood and intercession of Christ will avail for those who die impenitent. The declaration of God shall never be reversed, “Whoever has sinned against me, him will I (if he dies impenitent) blot out of my book.”

There are two fatal errors which pervade the great mass of nominal Christians:

the one is, that they shall be saved by their repentance, though they trust not in Christ.

The other is, that they shall be saved by Christ, though they do not personally repent.

But neither of these things can ever take place.

The impenitent may be spared for a time; but they shall perish forever!

But the penitent who believe in Christ, “shall never come into condemnation, but shall have everlasting life!”

Charles Simeon (1759-1836)

Exodus 32:26

“Who is on the Lord’s side? Let him come unto me.”

These are the words of Moses; and they were spoken on a very particular occasion. While he had tarried on the top of Mount Sinai for the space of forty days, Aaron and the people of Israel, despairing of his return, had made a golden calf to represent Jehovah, and had worshiped that as their God. Moses, on his return, found them in the very act of performing their idolatrous rites; and, filled with indignation against them, he broke the two tables of the Law which he had received from Jehovah, in token that the covenant which God had made with them was altogether dissolved; and he reduced the golden calf to powder, and strewed it upon the water, and made the people to drink of it; so that they might have within themselves a testimony of their folly, and be assured that a cup of merited affliction should one day be put into their hands. And it is remarkable, that the Jews in general conceive that, in all their afflictions, there are, as it were, some grains of this golden calf even to this very day. For Aaron, Moses interceded, and obtained forgiveness, Deuteronomy 9:20. And on behalf of the people, too, he so far prevailed, that only the ringleaders in this rebellion should be punished in the first instance; though, at a future period, this sin should surely be visited upon them all. To punish those who were most bold and daring in this impiety, and were walking abroad as not ashamed of it, Moses called to him those who were zealous for God’s honor, and ordered them to go through the camp and indiscriminately slay all they met with, without regarding even their nearest and dearest relatives. This was doubtless a most painful service to all who were engaged in it; but they executed it with fidelity, and brought thereby a blessing on their own souls.

Now, let it not for a moment be imagined that God’s faithful servants are called to any such office now. Christianity provides no such bloody employment for its votaries; it consigns the sword altogether to the civil magistrate, who alone is empowered to use it for the punishment of evil-doers. Still, however, there will arise many profitable lessons from this passage; to elicit which, I shall make some observations upon,

I. The inquiry instituted.

Among the people of Israel there were, especially of the tribe of Levi, some who had not joined in the idolatrous rites, but had remained faithful to their God; and Moses, standing in the gate of the camp, called them to his assistance, saying, “Who is on the Lord’s side?” Now from hence we observe,

1. That there are two classes, and two classes only, into which the whole world must be divided.

There are some who are “on the Lord’s side.” And there are others who are on the side of sin, and the world, and Satan. That in these two great parties there may be many subdivisions, I grant; but there is no third party. Among the godly there may be people of different opinions and different habits; and among the ungodly there may also be many different degrees of impiety, and different states of mind; but, still, the great leading features of both parties sufficiently and infallibly attest to which they belong. The distinguishing marks of each I shall trace presently; at present I have only to show, that two parties do actually exist, and must of necessity exist, as long as there continues an ungodly man on earth. They may be very unequal in their numbers, as was the case in the history before us; an immense multitude, with Aaron at their head, were on the side of idolatry; and a little remnant, with Moses at their head, were “on the Lord’s side.” It is probable, that, at that time, the friends of idolatry poured contempt on the godly as a party, just as the ungodly world do at this day on the advocates of true religion; forgetting that they themselves also are a party, no less than their opponents. But whose fault is it if the godly are a party? Are they to blame for adhering to their duty, and siding with their Lord? No, surely; the blame must attach altogether to those who turn from their God, and are disobedient to his will. And if the godly are but “a little flock” in comparison with their opponents, it may be their misfortune, but it is not their fault, any more than it was the fault of Noah, or of Lot, or of Elijah, that they were so circumstanced in the ages and places wherein they lived.

Let it not be thought that I am justifying what is usually called a party spirit; for I cannot but reprobate that as a very great evil; but I do, and must maintain, that to serve our God with fidelity is our bounden duty, even though the whole world, with Aaron at their head, should depart from him; and, if they choose to designate us as a party, I would have no man ashamed of belonging to a party of which our Lord and Savior is himself the Head.

2. That it is of great importance to ascertain to which class we belong.

Both are alike in this respect, that they are rational and mortal beings; but in many respects they differ widely from each other.

The one are “partakers of a divine nature” through the influence of the Spirit of God upon their souls; the others are altogether carnal, possessing nothing but what they brought into the world with them.

The one live altogether for God; the others, for themselves.

The one are in favor with God; the others are under his just and heavy displeasure.

The one will, before long, stand at the right hand of their Judge; the others will be turned to his left hand, differing as widely from the former as goats from the sheep.

The one will be exalted to Heaven, and be seated forever on the throne of God; the others will be cast down to Hell, and take their portion in the lake of fire and brimstone forever and ever.

Can these differences be contemplated for a moment, and any doubt remain whether we ought to examine to which class we belong? Methinks the matter should not be left in suspense one single moment; more especially since the means of ascertaining the point are close at hand, and easy to be used. The blessed Word of God, if studied with prayer, will enable us to form a very correct judgment. True it is, that we cannot determine the question in relation to others, because we know not what passes in the hearts of men, and can therefore judge of each other by the outward conduct alone; but we have an internal monitor, that will faithfully discharge its office, if we will listen to it, and will declare to us all that it has seen in the inmost recesses of our hearts; and, if we will but lay, to our own souls, “judgment for a line, and righteousness for a plummet,” we shall soon discover “whose we are,” and with whom we must expect our everlasting abode.

To this I will add some observations on,

II. The direction given.

Moses, in calling to him the faithful servants of the Lord, showed, that the Lord’s people should on all occasions manifest,

1. A readiness to confess him.

Neither the authority of Aaron, nor the rage of all Israel, was to deter any one from showing himself on the Lord’s side. So neither should any of us be afraid to confess Christ openly in the face of an ungodly world. We err exceedingly if we imagine that there is any third party to which we may adhere with safety to our souls. There are but two governors, to one or other of which we must adhere, “the god of this world,” and the God of Heaven. The servants of Satan are bold in serving Satan; and the servants of the Lord Jesus must be bold in confessing him; and if, from any motive whatever, we deny him, he will be ashamed of us, and deny us, in the presence of his Father and of the holy angels. I mean not to say, that Christians are to distinguish themselves by foolish singularity in matters of indifference; but in matters of plain duty they are to differ from the ungodly as widely as light from darkness, “they are to come out from among them, and be separate, and not to touch the unclean thing,” if they would have “God for their Father,” and approve themselves to him as “his sons and daughters”

2. A determination of mind to sacrifice everything for him.

Moses, in his farewell discourse, at the distance of forty years, particularly commends this conduct of Levi, in that “he said unto his father and his mother, I have not seen him, neither did he acknowledge his brethren, nor know his own children; but he had observed God’s Word, and kept his covenant, Deuteronomy 33:9.” And this shows, that, though we are not called to follow his act, we are to imbibe and manifest his spirit, so far at least as to sacrifice everything to, and for, our God. Our blessed Lord distinctly and frequently inculcates this important lesson, “We are to forsake all for him; father, mother, brother, sister, houses, lands, yes, our very life also, if we would be his disciples;” yes, we are to “hate them all for him,” that is, in comparison with him, Luke 14:26. Doubtless, in the execution of this duty, we may appear unkind, undutiful, and cruel; but we must be firm, and Allow nothing to divert us from the path of duty; however painful it may be to discharge it, we must proceed, and, in dependence on divine strength, endure firmly unto the end. No doubt, if we are called to advance in opposition to the will of those who have the rule over us, we should be much on our guard, that we give them no unnecessary offence. We are to take great care that we contend for nothing but what is of vital importance, and that in our necessary conflicts we manifest nothing of an unhallowed spirit. But we must proceed in obedience to our God; and if called to an account for it by any human authority whatever, our answer must be, “Whether it be right to hearken unto you more than unto God, you judge; for we cannot but do what is commanded us by our God.”

As a further improvement of this subject, we will proceed:

1. To pursue the inquiry.

“Who among you is on the Lord’s side?” I have before said, that this is easy to be ascertained; and now let us address ourselves to the inquiry. By nature, we are all “enemies to God,” and “children of wrath.” It is by grace alone that our state can be changed, so that we can with justice be numbered as the servants of the Lord.

Who then, among you, has been made sensible of his guilty and undone state?

Who, among you, has fled to the Lord Jesus Christ for refuge from the wrath of God?

Who is yet daily imploring mercy at the hands of God in his name?

Who has given up himself unreservedly to God, as his reconciled God in Christ Jesus?

Who is living to the glory of his holy name?

These are questions to be asked, and answered, in order to ascertain the point in hand. You must remember, that your having been baptized into the name of Christ will by no means determine the point; for all the Israelites had been circumcised, and had been “baptized also unto Moses in the cloud and in the sea;” and as their profession was insufficient to prove them the Lord’s, so also is ours. Nor will any transient impressions of joy and gratitude prove the point; for such emotions had been lately experienced by all Israel at the Red Sea, though now, alas! they were altogether forgotten. It is the daily life and conduct that alone can determine this all-important point. “Examine yourselves then, my brethren, and prove your own selves.”

Try whether you are ready to obey the call of God, and to abandon all for Christ.

See whether you resemble your Lord and Savior in the whole of his spirit and deportment.

See whether, while you profess to be on the Lord’s side, you are really “walking as he walked,” and giving up yourselves entirely to him.

Do not decide the question on any doubtful or insufficient grounds, lest you deceive your own souls, and perish amidst the enemies of God!

One thought only I will leave upon your minds; and it is this: ‘If you be not on the Lord’s side, can you reasonably hope that ever he should be on yours? And if you have not him for your friend and portion in the day of judgment, how awful will be your condition!’ But an hour before, the whole camp of Israel was filled with the noise of joy and shouting; and in another hour, thousands were smitten down by the swords of their own brethren.

Just so, in a few more hours may the most thoughtless among you be consigned over to the jaws of death, by the hands of an angry and avenging God. Oh! may God awaken you to your condition before it is too late! and may you be found of that party, of which God himself is the acknowledged and eternal Head!

2. To enforce the direction.

“Come unto me,” says Moses; and I also would say, “Go unto him.” If you belong truly to the Lord, you must go and learn from Moses what the will of the Lord is. The tables of the Law must be to you a rule of life and duty. “The whole Law is comprehended in these two commandments, To love God with all your heart, and mind, and soul, and strength, and To love your neighbor as yourselves.” This is “the law of love, which if you fulfill, you will do well.” This is the law of Christ, which every follower of Christ is bound to obey. Go then, daily, and sit at the feet of Moses. For your principles and motives you must go to Christ alone; but for your directory in the path of duty, you must go to the law of Moses, which is a perfect transcript of God’s mind and will. Never can I enforce this too strongly, and especially after what I have said of sacrificing all for Christ. The command to honor your father and your mother is “the first commandment with promise;” and this shows how high it stands in the estimation of your God. Let it not be less high in your estimation also; and remember that, except in those things which are directly contrary to God’s revealed will, the commands of earthly superiors should be regarded by you as the commands of God. A sword is indeed put into your hands; but it is for the purpose of slaying, not men—but sin and Satan, with whom you are to contend, until they are “bruised under your feet.” Gird yourselves, therefore, for the occasion; and go through the whole camp of your spiritual enemies, and spare neither small nor great. So shall the blessing of God come upon you, both in time and in eternity!

Charles Simeon (1759-1836)

Exodus 32:19-20

“When Moses approached the camp and saw the calf and the dancing, his anger burned and he threw the tablets out of his hands, breaking them to pieces at the foot of the mountain. And he took the calf they had made and burned it in the fire; then he ground it to powder, scattered it on the water and made the Israelites drink it.”

It is painful to reflect how transient is the effect of the most laborious ministry, and in how many instances hopeful appearances of piety come to nothing. If ever any man was faithful, it was Moses; of whom God himself says, “He was faithful in all his house.” And if ever there was reason to expect that the work of conversion had taken place upon many hundreds of thousands of people, it was when Israel were singing praises to their God on occasion of their deliverance at the Red Sea. It might well be supposed, that their gratitude to God on that occasion, deepened by the awe impressed upon their minds at the thunders of Mount Sinai, would never be forgotten. But, behold! Moses, summoned as he was by God into the holy mount, in order that he might receive from Jehovah a written copy of that Law which had been just proclaimed, had not been absent from the people forty days, before they all concurred in asking Aaron to make for them a God whom they might worship, and who should go before them in their way to the promised land; and even Aaron himself became an active confederate in this horrible apostasy. As for Moses, they seem to have lost all respect for him, as well as all befitting reverence for Jehovah, whose minister he was.

Of this, God apprised Moses; and at last sent him down in haste to the people, that he might see with his own eyes what impiety they were committing. Moses, therefore, hastened down from the mount; and, filled with indignation against them for their wickedness, he testified his displeasure in the way recorded in our text.

Let us consider,

I. The grounds of Moses’ indignation.

The worshiping of the golden calf was a sin of most extraordinary enormity.

Such interpositions in their behalf had that people seen, as never had been witnessed by any other people under Heaven. And they were still within sight of that burning mount where Jehovah himself, their great Deliverer—had given to them his visible presence. They had but just before, too, received an express command to make no symbol of the Deity, Exodus 20:4, nor to keep in existence any of the gods of the heathen, but to “destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire;” and not so much as to “desire the silver or gold that was on them, or to take it unto them, lest they should be snared therein; but they were utterly to detest and abhor it, as an accursed thing! Deuteronomy 7:5; Deuteronomy 7:25-26.”

Yet, behold! within less than forty days, they desire Aaron to make them a golden image, similar, probably, to what they had seen in Egypt, Ezekiel 20:8; and they take the ear-rings from their sons and from their daughters for the purpose of forming it; and, having formed it, they offer sacrifices to it, and ascribe to it the honor of all their past deliverances, saying, “These are your gods, O Israel, which have brought you up out of the land of Egypt, verses 1–8.”

This was plain and unequivocal idolatry. Perhaps they might be ready to deny this charge, just as the Papists have since done; and to say, that they only looked to the calf as a symbol, to remind them of the Deity, to whom alone they had respect in all the worship that they paid. They might say, that they could not be supposed to ascribe their deliverance to that which but a few days before was in their own ears, and had no collective existence until it was cast into a mold and made a calf.

But God declares it to have been idolatry, as all the worship paid to images and crucifixes by the Church of Rome also is; as the Apostle, in reference to this very transaction, says, “Neither be idolaters, as were some of them; as it is written, The people sat down to eat and to drink, and rose up to play. Compare with 1 Corinthians 10:7.” Here, then, was ample occasion for the hot displeasure of Moses.

And is there no similar evil prevalent among us?

As Protestants, we have discarded the idolatrous practices of the Church of Rome. But we may “set up idols in our hearts! Ezekiel 14:3,” as well as in our houses; we may have the love of money there; and that is expressly designated by the opprobrious name of idolatry, “Covetousness,” says the Apostle, “is idolatry Colossians 3:5.” We may be addicted to sensual appetites; and then we make, as we are told, “a God of our belly, Philippians 3:19.” “The loving and serving of the creature more than the Creator, Romans 1:23,” in whatever way we do it, is the very essence of idolatry; and “provokes the Lord to jealousy, 1 Corinthians 10:22,” as much without an external symbol, as with one. God says, “My son, give me your heart;” and if that is withheld from him, he is justly filled with indignation against us!

Let me, then, bring home this matter more closely to your hearts and consciences.

The Israelites professed to celebrate their redemption from Egypt; and having presented their sacrifices of burnt-offerings and peace-offerings, “they sat down to eat and to drink (of the portion of the peace-offerings which was allowed to them, and rose up to play.” And, when Moses came down from the mount, he heard, while yet at some distance, their carnal revelry; which they judged a befitting mode of honoring their great Deliverer.

Now at this Christmas season, we profess to commemorate the Redemption, not of a single nation, but of the whole world; and not by power only, but by price—even the precious blood of God’s only dear Son. We commemorate, I say, the Incarnation of the Son of God, for the deliverance of our souls from sin and Satan, death and Hell. And in what way do we commemorate it? Is not this season proverbially devoted to carnal mirth? We present our offerings, if I may so say, on the day appointed; and throughout the whole season, with the exception of two or three hours, “we sit down to eat and to drink, and rise up to play!” Such is our religion, precisely like that of those impious idolaters!

To the honor of the Levites, it must be acknowledged that they did form an exception to this national transgression. Would to God the like could be said of our Levites! or even of our Aarons! But, with us, Levites and Aarons too are found, for the most part, sanctioning, by their presence and example, these sad enormities; as if Christ had come for no better purpose than to give us a more ample occasion for carnal indulgence!

Judge, then, whether God may not well be filled with indignation against us, as he was against his less enlightened and less indebted people of that day?

Having seen the grounds of Moses’ indignation, let us proceed to mark,

II. Moses’ expressions of it.

1. He broke before their eyes the tables of the Law, which God had committed to him.

Was this done in a fit of rage? No! The manner in which Moses, forty years afterwards, relates it, sufficiently proves this. See Deuteronomy 9:16-17. It was a significant action, declaring, in effect, to the whole people, that they had made void all their solemn engagements with God, Deuteronomy 5:27; and that therefore the covenant he had made with them, of which “these tables were a testimony, verse 5,” was utterly annulled.

And are not all the provisions of the Gospel, too, made void by willful and deliberate sin? They are; and all hope in the Gospel, while our hearts are alienated from God, and fixed on earthly vanities, is nothing but delusion. Our Lord has faithfully warned us, that it is in vain for us to “cry, Lord! Lord! if we do not practice the things which he says;” and that however we may debate the matter with him in the last day, saying, “Lord, have we not prophesied in your name, and in your name cast out devils, and in your name done many wonderful works? He will reply, I never knew you; depart from me, you who work iniquity! Matthew 7:21-23.”

Whoever then you are, who, instead of delighting yourselves in God, are addicted to carnal mirth, I break the tables of the covenant before your faces this day; and declare, that “whoever does not practice righteousness, is not of God;” but that, on the contrary, “whoever commits sin, is of the devil, 1 John 3:6; John 3:8-9.”

It is needful that we declare this faithfully; for, while dancing about your golden calf, you conclude that all is well, and little think in what light your conduct is viewed by a holy and jealous God. And to learn it, first, when your Lord shall descend from Heaven to judge the world, will be too late; for, as the Levites passed through the camp, and avenged the cause of God on the offenders without favoring even their nearest relatives, so will the angels at that day inexorably and irresistibly execute on all the violators of God’s covenant the judgments denounced against them! Compare Isaiah 37:36 with Matthew 13:41-42. Let all, then, bear in mind, that “God is a jealous God;” and that “he will neither give, nor allow us to give, his glory to another.”

2. He ground the calf to powder, and constrained the people to swallow it with their drink.

We need not look for any recondite mystery in this, because the obvious effect of the act itself was sufficiently instructive. No greater indignity could be offered to this worthless idol, than that which he devised; nor any more humiliating punishment be inflicted upon the people, than to compel them to swallow their God, and to “cast him out into the draught” with their common food.

And shall not we, also, be made ashamed of the gods that we have chosen? Yes! if we will choose “vanity, we must have vanity for our recompense.” Do I say, We must? Let me rather change the word, and say, “We have; for I may ask of all the votaries of earthly gain or pleasure, “What fruit have you ever had of those things whereof you are now ashamed? What have you done, but “filled your belly with the east wind?” I must warn you, then, that you shall all “eat of the fruit of your own ways,” and “be filled with your own devices.” The day is quickly coming, when you shall be as much ashamed of those things which you now regard with idolatrous affection, as ever the Israelites were of their golden calf; yes, and when you yourselves also “shall wake to shame and everlasting contempt! Daniel 12:2.”

From this subject we may fitly learn,

1. The danger of sanctioning the evils around us.

Aaron should have rejected with abhorrence the measure proposed to him; but he acquiesced, and even made himself a ringleader in this vile apostasy. With such a sanction as his, it is not to be wondered at if the people went forward with unsuspecting alacrity, and sacrificed with readiness their most valuable ornaments for the furtherance of their plans.

But who does not see how aggravated his guilt was, in comparison with theirs? He, from his nearer fellowship with God, had far greater information than they; and, from the high office which he sustained, he was bound to use his influence for the suppression of evil, and the enforcing of God’s commands.

The same I must say of all who are possessed of influence among ourselves. Whether it be magisterial or ministerial influence that we possess, or only that which is connected with our respective situations in life, we are bound to exert it for God; and, if we neglect to do so, the blood of those who perish through our neglect may well be required at our hands.

I know that we have excuses without number to offer in our behalf; just as Aaron had when reproved for his conduct on this occasion. But, behold, what a pitiful figure he made, when attempting to justify himself before his reprover! “Let not the anger of my Lord wax hot; you know the people, that they are set on mischief.” (This was a reason why he should have withstood them, and not a reason for concurring with them.)

Again, “The people said to me, Make us gods who shall go before us. Then I said to them, Whoever has any gold, let him break it off. So they gave it me; and I cast it into the fire; and this calf came out! Verses 1–24”. It came out accidentally, I suppose, and without any mold prepared for the formation of it! What a web of folly and of falsehood! See to what a state this man was reduced, even he who was so eloquent, that he was appointed to “be a mouth to Moses.”

But thus it will be with sinners in the last day, with Aarons as well as others; (for official dignity is of no account in the sight of God;) or rather, their mouths will be shut through their utter incapacity to offer the smallest vindication of their folly! Matthew 22:12. Remember this, brethren; and “have no fellowship with the unfruitful works of darkness, but rather reprove them, Ephesians 5:11.”

2. In what way we should be affected with the evils around us.

See what a contrast there was between the conduct of Moses and of Aaron on this occasion! While Aaron was uniting with the people in their transgression, Moses was filled with indignation against the sin, and with pity for the sinners. His indignation we have seen; and no sooner had he expressed it in the way that befit him, than he returned to God, to implore mercy in their behalf. Forty days and forty nights had he already fasted; and he went up to the mount and fasted forty more days and forty nights, wrestling with God in fervent intercession, if that by any means he might prevail to obtain pardon for their sin, Deuteronomy 9:18-19. Here was a man of God indeed!

This, then, is the way in which we should act in reference to the sins around us. We should weep over them before God; yes, “rivers of tears should run down our eyes, because men keep not God’s law.” Such men as he are blessings to the world; for, as “God hearkened unto him at that time also, Deuteronomy 9:18-19,” so will he do to us, if we “stand in the gap before him, to avert his wrath” from an ungodly world! Psalm 106:23. Little did that people think to whom the preservation of their lives was owing; and little do an ungrateful world know to whom they are indebted for the forbearance that is yet daily exercised towards them, Matthew 24:22.

Let it be sufficient for us, that God knows and approves our labors of love; and that, whether we prevail for others or not, our prayers shall surely return into our own bosom, to the everlasting benefit of our own souls! Ezekiel 22:30.

Charles Simeon (1759-1836)

Exodus 31:6

“I have given special skill to all the gifted craftsmen so they can make all the things I have commanded you to make.”

When the time is come for carrying into effect the purposes of God, difficulties, which appeared insurmountable, vanish, and “mountains become a plain.” The obstacles which opposed the deliverance of Israel from Egypt, were only augmented until the precise hour for its accomplishment arrived; but at the appointed hour, even “the self-same night,” they not only went out unmolested, but were actually thrust out by their oppressors. At the Red Sea, an interposition equally seasonable was given to them; as was also a supply both of bread and water in the wilderness, in the hour of need. Those who looked only to second causes judged the various blessings as unattainable; but, on all the occasions, God showed that there was nothing impossible to him; and that whatever he had ordained, should not fail for lack of means and instruments whereby to effect it. Having brought his people into the wilderness, he commanded a tabernacle to be reared, and to be furnished with a great diversity of vessels proper for his service. The most costly materials were to be used, and the most exquisite workmanship employed, in the structure of the whole. But where should all the materials be found? Behold! the Egyptians themselves had loaded the Israelites with them to an immense amount, no one throughout the whole land of Egypt refusing to an Israelite anything that he required.

Still, though gold and silver and precious stones and other things were found among them, and were granted by them with a liberal hand, who was there among the whole nation that could fashion them according to the model shown to Moses in the mount? They had been so oppressed, that it would be in vain to look for people sufficiently skilled in works of gold and jewelry and embroidery, to execute all that was required for the occasion. But was the work therefore delayed? No; God, by his Spirit, instructed two people, Bezalel and Aholiab, with a perfect knowledge of the whole work; and, under their superintendence, others were speedily qualified for executing the office assigned to him; so that the whole was finished within the short space of nine months. Every one performed his part aright, because “in the heart of all that were wise-hearted God had put wisdom.”

From this remarkable expression I shall take occasion to point out, in reference to “wisdom,”

I. Its only source.

The wisdom here spoken of, proceeds from God.

Whatever difference may be occasioned in men by education, the original faculty of understanding is our Creator’s gift. Some, indeed, are born into the world destitute of any rational powers; if, therefore, we have been favored with them, we are the more indebted to the goodness of our heavenly Father. It is probable that among the poor, or even among the uncivilized part of mankind, many possess by nature as much strength of intellect as the most learned philosopher; while, for lack of the advantages of education, they have never been able to turn it to any good account. If, therefore, we have enjoyed the means and opportunities of cultivation which have been withheld from others, we must ascribe that also to God, who in this respect, also, has made us to differ.

The Scriptures trace to this same source the wisdom manifested by the gardener in ploughing his ground and threshing out the corn, “Does the plowman plow all day to sow? Does he open the clods of his ground? His God instructs him to discretion, and does teach him. This also comes forth from the Lord of Hosts, who is wonderful in counsel, and excellent in working Isaiah 28:24-29.”

We wonder not, therefore, that the skill so suddenly given to Bezalel, and to all who worked under him, is ascribed to God; for that was indeed truly miraculous.

But the declaration which traces it to God, extends to every kind and every measure of wisdom; and consequently constrains us to give God the glory of every faculty we possess, and of all the improvement that we have made of it. We are not left in any respect to boast in our abilities; the whole honor must be given to God, and to God alone.

But to the same source must we yet more eminently trace the attainment of spiritual wisdom.

Of this, no measure whatever is born with man, or is natural to man. “He is born like a wild donkey’s colt.” As for “the things of the Spirit of God, they are foolishness unto him; neither can he know them, because they are spiritually discerned.”

Nor is wisdom the product of mere human instruction; for “the world by wisdom knew not God.” The Apostles, when instructed in divine knowledge, traced the acquisition to the only true source, “We have received, not the spirit of the world, but the Spirit which is of God, that we may know the things that are freely given to us of God.”

Even the Messiah himself was instructed for the discharge of his office by the very same Spirit who wrought in Bezalel for the forming of the tabernacle. Of Bezalel it is said, “I have filled him with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship;” and of Jesus it is said, “The spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and of might, the spirit of knowledge and of the fear of the Lord; and shall make him of quick understanding in the fear of the Lord, Isaiah 11:2-3.”

The same Spirit will be given to us also, to enlighten our minds with saving knowledge; for Paul says, “I pray always for you, that God may give unto you the spirit of wisdom and revelation in the knowledge of him, the eyes of your understanding being enlightened, that you may know what is the hope of his calling, Ephesians 1:17-18.” To him, then, must every man look for wisdom; and from him shall every man receive it, who seeks it in a befitting way, Proverbs 2:1-6. As Bezalel and Aholiab were instructed at once how to perform all manner of work; and as the disciples of Christ, poor uneducated fishermen, were enabled at once to speak different kinds of tongues; so shall the Spirit impart to us also, according to our respective necessities, that we may both know and do all that God has required of us.

In the works to which this consummate wisdom was to be applied, we may see,

II. Its most appropriate use.

This wisdom given for the formation of the tabernacle.

For that work it was indispensably necessary; for the things which were to be formed had never been seen before; no, nor anything like them; and for such sacred vessels the most exquisite skill was required. Had even angels been employed in the formation of this structure, their utmost abilities would have been well employed.

And have not we a similar use for the wisdom bestowed on us?

Behold “the tabernacle of David which is broken down!” does not that need to be reared again? Amos 9:11-12 with Acts 15:16-17. Are not the whole race of mankind to be formed as “vessels of honor fit for their Master’s use?” But who can discharge this office? If Paul, with all his endowments, was constrained to ask, “Who is sufficient for these things, 2 Corinthians 2:16.” how much more must we? For, who among us has such an insight into the deep mysteries of the Gospel, as to be fully assured that he shall in no respect deviate from “the pattern shown” to Prophets and Apostles “in the mount?” Or who shall undertake to fashion the crude materials of the human heart after the perfect image of our God? Who that knows anything of Jewish prejudice or Gentile superstition, shall attempt to cope with them in his own strength, or hope to reduce them to the obedience of faith? Truly the Preacher of the Gospel needs to be endued with wisdom from above, with wisdom too of no ordinary measure, for the work to which he is called; and all the talents that the most distinguished philosopher can possess, will find ample scope for exercise in this great work.

In comparison with rearing a tabernacle for the Lord, what is there under Heaven that deserves a thought? If the forming of the shadows of divine truth was a just employment of supernatural skill, doubtless an exhibition of the substance may profitably engage all the talents that were ever confided to mortal man.

To all, then, I would say,

1. Acknowledge God in all the talents you possess!

Not only Bezalel and Aholiab, but all who were employed in the different departments of the work, were taught of God. So, whatever ability we have for the constructing of God’s spiritual tabernacle, we have received it from the same heavenly source, and must ascribe the glory of it altogether to our God. Let this be borne in mind, and none will envy those who are endowed with greater talents than themselves, or despise those who are called to occupy a humbler post. The eye in the natural body vaunts not itself above the hand, nor the hand above the foot; but each is satisfied with executing the work for which it is fitted and ordained; so let it be with us; every one doing what God has called him to, and every one seeking the glory of God in all that lie performs.

2. Improve your talents for the end for which they have been committed to you.

At the formation of the tabernacle, everyone engaged, according to his ability, to expedite the work. Men, women, rulers, all accounted it their honor to be employed for God, Exodus 35:21; Exodus 35:24-27; and “so,” we are told, “it became one tabernacle, Exodus 36:13.” And who can say what the effect would be, if all men, women, and rulers, engaged heartily in the work of God, and labored to advance his glory in the world?

Beloved brethren, let us not sit down in despair, because the work is too great and arduous. God can fit us for it, however ignorant we are; and can bless us in it, however unequal we may be for the task assigned us. Only let it be said of every one among us, “He has done what he could,” and we shall yet see glorious days among us; and God will rear his tabernacle, and glorify himself, as in the days of old.

But, for this end, it is necessary that you “stir up your hearts;” for, by nature, they are sadly averse to it. Nor need we fear that any exertions of ours will exceed the demand for them. The materials for the tabernacle, and the work, were soon supplied, when a whole nation were willing and active in the cause; but there is no fear that we shall have to bid you to cease either from your offerings or your labors, Exodus 36:5-7. The whole world is the tabernacle which you are to rear; and every soul within it is a vessel you are to form for God’s honor. Go on then, all of you, both in your individual and collective capacity, without intermission and without weariness; so shall the work proceed to the honor of our God, and a rich recompense be treasured up for your own souls.

Charles Simeon (1759-1836)

Exodus 30:25-31

“Make these into a sacred anointing oil, a fragrant blend, the work of a perfumer. It will be the sacred anointing oil. Then use it to anoint the Tent of Meeting, the ark of the Testimony, the table and all its articles, the lampstand and its accessories, the altar of incense, the altar of burnt offering and all its utensils, and the basin with its stand. You shall consecrate them so they will be most holy, and whatever touches them will be holy. “Anoint Aaron and his sons and consecrate them so they may serve me as priests. Say to the Israelites, ‘This is to be my sacred anointing oil for the generations to come.’ “

Of the Ceremonial Law in general we may say, it was intended to shadow forth the Lord Jesus Christ in the whole of his work and offices. The Epistle to the Hebrews admirably illustrates it in this peculiar view, showing with minuteness and precision the scope and object of it as relating to him, and as fulfilled in him.

To his priesthood, in particular, the ordinance which we here read of more especially referred; for in the fortieth chapter, where the words of my text are, again almost literally repeated, it is said, “Their anointing shall surely be an everlasting priesthood throughout their generations, Exodus 40:10-15.”

But it is remarkable, that after the Babylonish captivity, this ointment, so far as we are informed, was never made. And this seems to have been permitted by God, in order to direct their minds to that richer unction, which they were to receive from their Messiah.

Previous to the time of Christ, the Holy Spirit was very sparingly and partially bestowed; as it is said, “The Holy Spirit was not yet given, because Jesus was not yet glorified, John 7:39;” but after the ascension of our Lord and Savior to Heaven, “the Spirit was shed forth abundantly” upon God’s people, Titus 3:6; and from that time, multitudes, both of priests and people, have been wholly sanctified unto the Lord. Under this dispensation it is our happiness to live; so that, with a special reference to ourselves, I may well proceed to show,

I. The universal need there is of the Holy Spirit’s influence.

There was nothing under the Law so holy, that it needed this divine unction.

“The tabernacle” itself, the immediate residence of the Deity; and “the ark,” wherein the tables of the Law were placed, and which was a preeminent type of the Lord Jesus Christ, who fulfilled the Law for us; these, I say, were anointed; as were also “the table” of showbread, and the candlestick, the one representing Christ as the bread of life, and the other “as the light which enlightens every man that comes into the world.”

Now, whence was it that these needed such purification? They were used in the service of sinful man, and therefore were polluted, and needed to be so purified; as Heaven itself, the abode of all the glorified hosts, is said to be; for “the patterns of things in the heavens were purified with these earthly sacrifices, while the heavenly places themselves were purified with better sacrifices than these, Hebrews 9:23.”

That “Aaron and his sons” needed this holy ointment, we do not wonder, since they were sinners like unto us. But taking the whole together as used for sinful man, they serve to show us, that there is not a thing or person in the universe that must not be so sanctified, before God can find pleasure in any services presented to him.

Nor is there anything under the Gospel which does not need this divine unction.

What are the ordinances of religion, or what the souls of men, without the Holy Spirit? The ordinances are an empty form; and the hearts of men, “a cage of every unclean bird.” Regard us as men, and everything we do is defiled before God. But consider us as priests, for into that office every true Christian in the universe is brought, 1 Peter 2:9; Revelation 1:6, and how can we approach the Most High God, and offer any acceptable sacrifice unto him, unless we are first consecrated with that divine unction, which God has promised to all who seek him in spirit and in truth, Luke 11:13. It is the duty of the greatest of men, and the privilege of the lowest, to get himself anointed with this holy oil. Even our Lord Jesus Christ himself, as man and as Mediator, needed it. We are informed, that “God anointed him with the Holy Spirit and with power, Acts 4:27; Acts 10:38,” Much more, therefore, must we, corrupt and sinful creatures, need, under all circumstances, his gracious communications; indeed we are expressly told, that, “if any man have not the Spirit of Christ, he is none of his Romans 8:9.”

II. Holy Spirit’s sufficiency for all to whom that influence is applied.

This appears,

1. From the preciousness of the ointment which was used.

The spices were peculiarly rare and fragrant; and the oil with which they were blended was most pure. And was this appointed for nothing? Doubtless this was intended to shadow forth the excellency of the Spirit’s gifts; for on whoever he was poured, whether on the Savior himself or on any men—he was “a spirit of wisdom and understanding, a spirit of counsel and of might, a spirit of knowledge and of the fear of the Lord, and he made the person of quick understanding in the fear of the Lord, Isaiah 11:2-3.”

There is not a faculty in man to which the Spirit’s influence does not extend, or which it will not sanctify. The Spirit imparts:

light to the understanding,

subservience to the will,

purity to the affections,

tenderness to the conscience,

and holiness to the entire man.

The Spirit makes us altogether “a new creation,” and sanctifies every offering which we present to God; so that “God smells a sweet savor from it, Philippians 4:18,” and is well pleased with services which could not otherwise be accepted by him.

2. From the virtue infused into everything anointed with it.

Every vessel that was anointed with that ointment, imparted a sanctity to everything with which it came in contact. And thus, in like manner, every true Christian communicates to others, so far as his influence extends, the same divine principles which he himself has imbibed. As it was said of the Savior, so may it be said of all the Lord’s anointed, “Their garments smell of myrrh, aloes, and cassia, Psalm 45:8;” and wherever they come, they diffuse around them “the savor of the knowledge of Christ.”

We cannot have a more complete idea of its efficacy, than the Corinthian Church, through the instrumentality of Paul, exhibited. In their unconverted state, many of them had been of a most abandoned character; yet, having drawn that character in all its most degraded forms, he says of them, “Such were some of you; but you are washed, but you are sanctified, but you are justified, in the name of the Lord Jesus, and by the Spirit of our God, 1 Corinthians 6:9-11.” Only let the Spirit of God accompany the word to the hearts of men, and the day of Pentecost fully shows us what effects it will produce.

I entreat you then, my brethren:

1. Seek the Holy Spirit for your own souls.

There is “an anointing of the Holy One,” which every one of you may obtain, and which will operate upon you to your complete salvation, 1 John 2:20; 1 John 2:27.

But I must guard you against every counterfeit that may be mistaken for it. There is such a thing as mere enthusiasm; and it is by no means uncommon for people to mistake some feelings or conceits of their own for the sanctifying influences of the Spirit of God. And I must warn you, that, as any person compounding for himself an ointment similar to that which was made for God was to be cut off from his people, verse 33, so a substitution of anything in the place of God’s Holy Spirit will infallibly outcome in your destruction. You shall not however err, if you go to your great High-Priest, and ask for the Holy Spirit at his hands; for he has been anointed with “the Spirit without measure, John 3:34;” and the Spirit who has been poured so largely upon him shall “descend to the skirts of his garments, Psalm 133:2,” and to the very lowest of all his members.

2. Guard against everything that may reflect dishonor upon him.

The high-priest under the Law was forbidden to display those feelings which were incident to common men, because “the crown of the anointing oil was upon him, Leviticus 21:10-12.” And you likewise, my brethren, if you have been indeed anointed with the Spirit of God, must show that superiority to earthly things, which would be in vain looked for from the natural and unconverted man. Very striking is that expression of Solomon, “As dead flies give perfume a bad smell, so a little folly outweighs wisdom and honor, Ecclesiastes 10:1.” There is a sanctity about the Christian character which should be kept inviolate. If you are “sons of God, you should be blameless and harmless in the midst of a crooked and perverse nation, shining among them as lights in the world, Philippians 2:15.”

The Spirit of God may be soon “grieved;” yes, he may be even “vexed,” and “quenched” by any deliberate sin; for sin in you will “cause the very name of God himself to be blasphemed.” I beg you, then, walk wisely, and in a way “worthy of your high calling.” Yes, “worthy also of Him who has called you unto his kingdom and glory.” O “may the Spirit of God sanctify you wholly! and I pray God that your whole spirit and soul and body may be preserved blameless unto the coming of our Lord Jesus Christ.”

Charles Simeon (1759-1836)

Exodus 30:14-16

“All who cross over, those twenty years old or more, are to give an offering to the LORD. The rich are not to give more than a half shekel and the poor are not to give less when you make the offering to the LORD to atone for your lives. Receive the atonement money from the Israelites and use it for the service of the Tent of Meeting. It will be a memorial for the Israelites before the LORD, making atonement for your lives.”

It is always profitable to mark the accomplishment of the divine promises, that, from discovering the faithfulness of God, we may learn to acknowledge his providence, and depend upon his care. He had promised to Abraham, that “his seed should be as the stars of Heaven for multitude;” and, though their increase for about three hundred years was but small—yet, previous to their departure from Egypt, they had become exceeding numerous; and God appointed that they should be occasionally numbered, and a stated tax be levied on every individual, so that the fulfillment of his word might be made manifest.

In this appointment there were some circumstances peculiarly instructive, especially the equality of the tax, and the application of it to the service of the sanctuary.

Let us notice,

I. The tax levied.

The tax being “a ransom, and an atonement for their souls,” had evidently a spiritual import; and from the same being leveled upon all, we observe,

1. That the souls of men are of equal value in the sight of God.

The half-shekel was equal to about fifteen-pence of our money; and this was to be paid by every one that was numbered, without any regard to his station or ability, “The rich were not to pay more, nor the poor less.” Now as this was “a ransom and atonement for their souls,” it is manifest, that all their souls were of equal value in the sight of God. And who is there that does not feel this?

There are many things in this world the value of which is purely imaginary, and depends upon the taste of the possessor; but the worth of the soul is real; the poorest of men has as deep an interest in the welfare of his own soul as the richest; Heaven is as desirable, and Hell as terrible—to the one as to the other; and God has an equal respect for both Job 34:19. Let not anyone despise others, as though their eternal interests were not to be consulted; or imagine that they themselves are overlooked by God, as though he did not will their salvation as much as that of any other person in the universe, 1 Timothy 2:4.

2. That all equally need reconciliation with God.

A ransom and an atonement were required for all; and as all of them needed mercy at God’s hands, so do all of us. We are far from saying that all are equally sinful; for there doubtless are different degrees of guilt, and will be corresponding degrees of punishment; but this we say: that all have sinned and come short of the glory of God; and consequently all are liable to “that wrath of God, which is revealed against all ungodliness and unrighteousness of men.”

We know that many conceive so highly of themselves, as to imagine that God would be unjust if he should consign them over to destruction. But such people have never considered what the law of God requires, or what it denounces against those who have violated its commands, Galatians 3:10. We willingly concede, that, in the eyes of men, some may be comparatively innocent; but, “before God, every mouth must be stopped, and all the world become guilty.”

3. That all must seek reconciliation with God on the same terms.

Here again we remark, that no difference was put between one and another; all were to offer the half-shekel as an atonement for their souls. It is by an atonement too, that we also must seek acceptance with God. None can merit forgiveness at his hands; none can do anything towards meriting it; the sin-atoning blood of Christ is that which alone can satisfy divine justice; and it is his obedience unto death which must constitute the justifying righteousness of all mankind, Isaiah 45:24-25; Jeremiah 23:6. Anything of our own, blended with that, or added to it, will invalidate it altogether. Salvation must be wholly of works, or of grace Romans 11:6; and if we cannot earn it by our works, (which no created being can,) then must we accept it altogether as “the gift of God through Jesus Christ our Lord, Romans 6:23.”

It is evident that so small a sum as half a shekel could not purchase the divine favor; it was a mere acknowledgment that they needed an atonement, and were willing to accept the favor of God on any terms that he should propose. Just so, our humiliation and faith can purchase nothing; but only manifest our cordial acquiescence in the way of salvation provided for us.

It will be yet further instructive to consider,

II. The use and application of the tax.

The tax was intended,

1. To obtain acceptance for the offerers.

The very terms “ransom,” and “atonement,” clearly show, that the offerers were considered as in a state of guilt and bondage; and they were warned, that, if they refused to pay “the atonement-money,” they would bring upon themselves the divine displeasure. It was certainly an aggravation of David’s sin in numbering the people, that, while he gratified his own pride and creature-confidence, he neglected to honor God by levying for him the appointed offering; and no less than seventy thousand of his subjects were destroyed in three days by a pestilence sent from God. This may give us some little idea of the vengeance that will overtake those who despise the atonement of Christ; and of the glorious deliverance which they shall obtain, who believe in him. The protection, the peace, the plenty, which his obedient people enjoyed in the wilderness, and their final possession of the promised land, represented the spiritual blessings which all “the ransomed of the Lord” shall eternally inherit.

2. To convey instruction to the rising generation.

The money, we are told, was to be “a memorial unto the children of Israel before the Lord.” We read of different memorials in the Scriptures. The censers in which Korah and his company offered incense were taken out of the fire with which the offerers were consumed, and were made into plates for the covering of the altar, “to be a memorial, that none but the seed of Aaron come near to offer incense before the Lord, Numbers 16:36-40.”

The jewels and bracelets of which the Israelites took from the slaughtered Midianites were presented to the Lord, “as a memorial unto the children of Israel,” that not one of their own army fell, though the whole Midianite kingdom was utterly destroyed, Numbers 31:48-54.

Now such memorials were the half-shekels at the numbering of the people; they served to remind the whole nation of Israel, that, as sinners, they stood in need of an atonement, and that none who consecrated themselves to the service of their God would ever perish.

Such memorials too are all who now seek for mercy through the sin-atoning blood of Christ. They are as lights in a dark world; they unwittingly instruct all around them; as Noah by building the ark “condemned the world,” and tacitly admonished them of the impending judgments, so do those who flee to Christ for refuge, testify to all around them, that there is salvation in Him, and in him alone.

3. To give honor unto God.

It was by these offerings, that the various services of the tabernacle (by which above all things God was honored) were maintained.

And who are they that now honor God in the world? Who are they that truly and spiritually maintain his worship? We fear not to say, that God is more acceptably served by his penitent and believing people, than by all the world besides. The gift of his only-begotten Son to die for us is that which he himself most commends to our attention; nor can he be more glorified on earth, or even in Heaven itself, than in acknowledgments of our obligations to him for this stupendous effort of his love.

APPLICATION.

Among the Israelites there were several classes exempt from the payment of this tax; but none among us can plead any exemption from that which is required of us, the tribute of a broken and contrite spirit.

1. Not the Levites.

These were not numbered for war, and therefore were not included in the tax, Numbers 1:47. But the Levites among us should be the very first to devote themselves to God, and to render to him that tribute, which they demand from others.

2. Not old people.

These for the same reason were omitted both in the numbering and the taxation. But who have so much cause to bear in mind the atonement of Christ, as they who are on the borders of eternity, and are so soon to stand at his judgment-seat? It is to be lamented, that people advanced in years too generally take for granted that all is well with them, though they have never sought “a ransom, or an atonement, for their souls.” But let the aged among us be diligent in working out their salvation, and “so much the more as they see the day approaching.”

3. Not women.

These were considered as included in the men; and therefore were not personally either taxed or numbered.

But our offerings must be personal; nothing can be done by proxy; as there is “neither Jew nor Greek among us, so is there neither male nor female;” all must be judged by their own works, and all must be accepted through their own faith.

4. Not children.

Persons under twenty years of age were not deemed strong enough for war, and therefore were passed over, Numbers 1:3. But who shall say at what age our responsibility to God begins? Who shall assign the limit at which God will “wink at,” or condemn, the transgressions of his law? Surely this were presumptuous and dangerous ground; let not any of you dare to stand upon it.

If the services of a Samuel or a Timothy can be acceptable to God, the iniquities of childhood are provoking to him.

The tax required from you is not burdensome to any; seek not therefore, nor desire, an exemption from it. It is your heart, and not your property, that God requires. Present it to him as purchased by the blood of his dear Son, and you shall be numbered among his people to all eternity.

Charles Simeon (1759-1836)

Exodus 30:7-10

“Aaron must burn fragrant incense on the altar every morning when he tends the lamps. He must burn incense again when he lights the lamps at twilight so incense will burn regularly before the LORD for the generations to come. Do not offer on this altar any other incense or any burnt offering or grain offering, and do not pour a drink offering on it. Once a year Aaron shall make atonement on its horns. This annual atonement must be made with the blood of the atoning sin offering for the generations to come. It is most holy to the LORD.”

The little acquaintance which Christians in general have with the Mosaic Law, unfits them for the reception of that instruction which the Law is well calculated to convey. Doubtless, to find the precise import of all its ordinances is beyond the power of man. But there is much of it explained in the New Testament; and much may properly be explained from analogy; and the light which it reflects on the truths of Christianity would richly repay any efforts that were made for the discovery of it.

In the altar of incense, in its materials, for instance, or its structure, we are not aware that any mystery of practical importance is contained, except indeed that it was preeminently holy, and therefore required peculiar sanctity in those who should approach it. Its situation too, as immediately before the mercy-seat, and separated from it only by the veil which divided the sanctuary from the holy of holies, marked in a peculiar way, that those who burnt incense upon it were to consider themselves as more than ordinarily near to God, and to have in exercise every disposition that befits them in so high and holy an employment. The use to which it was ordained, is the point to which I would more particularly call your attention. And we may consider it,

I. As a typical institution.

And here are two things particularly to be noticed in relation to it, namely:

1. Its daily use.

Aaron himself in the first instance, and afterwards other priests in their courses, Luke 1:8-9, was to trim the lamps every morning and evening, and to light any of them that might have gone out. At these seasons, he was to take fire from the altar of burnt-offering, and to put it on a censer, and to burn incense with it upon the altar of incense. This, I say, he was to do every morning and evening; and that was called “a perpetual incense before the Lord.”

This, beyond all doubt, was intended to typify the Lord Jesus Christ, who, as our great “High-Priest, is set on the right hand of the throne of the Majesty in the heavens, a minister of the sanctuary, and of the true tabernacle which the Lord pitched, and not man, Hebrews 8:1-2.” To him is assigned the office of interceding for his Church and people; and he has ascended up into the more immediate presence of his God for that end; as says the Apostle, “Christ has not entered into the holy places made with hands, which are the figures of the true, but into Heaven itself, now to appear in the presence of God for us! Hebrews 9:24.” There he superintends the lamps of his sanctuary, “walking among the seven golden candlesticks, which are the seven Churches, Revelation 1:13; Revelation 1:20; Revelation 2:1,” and either trimming or furnishing them with supplies of oil, as their various necessities may require. At the same time he offers up to God his intercessions for them, pleading with him in behalf of every individual, and obtaining for them all those blessings which they more particularly stand in need of.

To the Aaronic priests God had said, “There will I meet with you;” and no doubt he did, in numberless instances, as well as in that of Zachariah, Luke 1:11-13, grant to them there more peculiar answers to their prayers. Our Great Intercessor could say, “I know that you hear me always, John 11:42;” nor can we doubt but that myriads of his people are either preserved from falling, or restored after their falls, purely through “his intercession for them, that their faith may not ultimately fail, Luke 22:32.”

2. Its annual expiation.

It was enjoined that “an atonement should be made upon the horns of this altar once a year with the blood of the sin-offering of the atonements.” And this, I apprehend, was to show that without the blood of atonement, no intercession could be of any avail. An atonement must be made for sin; and “without it there could be no remission, Hebrews 9:22.” The blood, too, that must be put on this altar must be the blood of bullocks, and not either of goats or lambs; for in the very same offering which was made for sins of ignorance, the blood or bullocks which was shed for a priest, and for the whole congregation, was put upon the horns of the altar of incense; whereas that which was shed for a ruler, or a common person, which was of goats and lambs, was put upon the altar of burnt-offering; by which the sins of priests were marked as of greater enormity than the sins of others; and the altar of incense as of higher sanctity than the altar of burnt-offering. Compare Leviticus 4:7; Leviticus 4:18 with Leviticus 4:22; Leviticus 4:25; Leviticus 4:27; Leviticus 4:30; Leviticus 4:34.

This is very strongly expressed in the New Testament, there being always a superior efficacy ascribed to the intercession of Christ than even to his death. Thus when, to the question, “Who is he that condemns?” the Apostle answers, “It is Christ that died,” he adds, “yes rather, who is risen again, who is even at the right hand of God, who also makes intercession for us! Romans 8:34.”

Again, in the Epistle to the Hebrews he lays the greatest stress on the intercession of Christ as being the most effectual for the salvation of his people, “He is able to save to the uttermost all that come unto God by him, seeing he ever lives to make intercession for them! Hebrews 7:25.”

And to the same effect, also, in his Epistle to the Romans, “If when we were enemies we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life! Romans 5:10.” Whether this was intended to be marked by the atonement being only annual, while the offering of incense was daily, I pretend not to say. I would apprehend not. I should rather think that that part of the appointment signified that Christ would make the expiation but once, while his intercession would be continual; but, at all events, the union of the two is absolutely indissoluble; as John intimates, when he says, “If any man sins, we have an Advocate with the Father, Jesus Christ the righteous, who is also the atoning sacrifice for our sins! 1 John 2:1.”

In fact, his atonement is the very plea which he offers in our behalf. When the high-priest entered within the veil, immediately after burning the incense he sprinkled the blood of the sacrifice upon the mercy-seat and before the mercy-seat, Leviticus 16:11-14; intimating thereby, that all his hope of acceptance, whether for himself or others, was founded on the sacrifice which he had offered.

Precisely thus does the Lord Jesus Christ prevail; for it is in consequence of his having offered his soul a “sacrifice for sin,” that he is authorized to expect a spiritual seed to be secured to him; and in consequence of his “having borne the sins of many,” that he confidently and with effect “makes intercession for the transgressors! Isaiah 53:10; Isaiah 53:12.”

I have observed, that we may yet further consider this ordinance,

II. As an emblematic rite.

In this view it marks,

1. The privilege of Christians.

We have before said, that common priests were ordained to officiate at this altar. And are not we “a royal priesthood? 1 Peter 2:9.” Are not we “made kings and priests unto our God? Revelation 1:5-6.” Yes; and “the prayers we present to God come up before him as incense; and the lifting up of our hands is as an evening sacrifice, Psalm 141:2.”

In this manner are we privileged to draw near to God. We, every one of us, “have, through Christ, access by one Spirit unto the Father, Ephesians 2:18;” yes, “we have boldness to enter into the holiest by the blood of Jesus, Hebrews 10:19,” and to prostrate ourselves at the very footstool of God himself. Did God say to Aaron, “I will meet you there?” So says he to us also, “Draw near to me; and I will draw near to you, James 4:8.” Nor need we go to Jerusalem, or to his tabernacle to find him; for he has said, that “in every place incense should be offered to him, and a pure offering, Malachi 1:11.” And, that we may feel ourselves more at liberty to approach him, his altar under the Christian dispensation is represented as of wood, and not of gold, and as being four times the size of that which was made for his tabernacle, Ezekiel 41:22; to denote, I apprehend, the greater simplicity of Gospel worship, and the admission of all nations to the enjoyment of it.

We must indeed pay particular attention to that caution given to Aaron in the text, “You shall offer no strange incense thereon, nor burnt-sacrifice, nor meat-offering; neither shall you pour a drink-offering thereon.” The incense was to be that alone which God had appointed; and special care was taken to make no confusion between the offerings belonging to the altar of burnt-offering, which were for an atonement, and that which was proper to the altar of incense, which was for acceptance only.

Thus, when drawing near to God in prayer, we must not bring the fervor of mere carnal spirits, which are so often mistaken for true devotion; but a broken and contrite spirit, which alone sends forth an fragrance that is well pleasing to God, Psalm 51:17.

Nor must we imagine that by our prayers, or by anything else that we can bring to God, we can atone for sin, or contribute in the least degree towards the efficacy of Christ’s atonement; these must be kept quite distinct; and while our prayers are offered on the altar of incense, our pleas must be taken solely from the altar of burnt-offering, even from the sacrifice of the Lord Jesus Christ, “by whom alone our offerings can ascend to God, Hebrews 13:15,” and “through whom alone they can be acceptable in his sight, 1 Peter 2:5.”

In this manner we are to approach God, while we go in before him to trim our lamps, and to have them duly supplied with oil. Every morning and evening at the least must the fragrance of our incense ascend up before God; or, as the Apostle says, we must “pray without ceasing, 1 Thessalonians 5:17;” and we may be sure that “God will meet with us,” and bless us in all that we solicit at his hands, “However wide we open our mouth, he will fill it, Psalm 81:10;” yes, “he will do for us exceeding abundantly above all that we can ask or think, Ephesians 3:20.”

2. The ground of their acceptance in the use of it.

This is strongly marked in the annual atonement made on this altar. Day and night was the priest to officiate there; yet, after he had presented incense on that altar for a whole year, he must make atonement on the altar with blood.

Just so, however much or devoutly we pray, we must trust, not in our prayers, but in the great Sacrifice that has been offered for us. Yes, our very prayers need that sacrifice; the very best service we ever offered, needed an atonement; nor could it come up with acceptance before God, if it were not washed in the Redeemer’s blood, and presented to God by him!

Hear what John says, in the book of Revelation, “Another angel came, (the Angel of the Covenant, the Lord Jesus,) and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar that was before the throne; and the smoke of the incense, which came with the prayers of the saints, ascended up before God, out of the angel’s hand, Revelation 8:3-4.” “Were God to call us into judgment for the very best prayer we ever offered, we could not answer him for one of a thousand, Job 9:3;” no, nor for one during our whole lives; but when cleansed in the Redeemer’s blood, both our persons and our services shall be regarded by God as pure, even “without spot or blemish! Ephesians 5:25-27.”

Of course, it is here supposed that we harbor no willful sin within us; for, “if we regard iniquity in our hearts, God will not hear us Psalm 66:18;” our very “incense will be an abomination to him, Isaiah 1:13;” and, in offering it, “we shall be as though we offered swine’s blood, or blessed an idol, Isaiah 66:3.” But, if we “draw near to God with a true heart, we may also approach him with full assurance of faith, Hebrews 10:22.”

Let us see here,

1. How highly we are privileged under the Christian dispensation.

The Jews were privileged, and highly too, in comparison with all the nations of the earth, in that they had ordinances of divine appointment, in the due observance of which they might find favor with God.

But how infinitely are we distinguished above the Jews themselves! We have not to seek the intervention of a man, a sinful man, yes, and a dying man, who must soon leave his office to another, and be followed by an endless succession of sinners like himself. We have a High-Priest, who is “Emmanuel, God with us;” “who needed not to offer first for his own sins, and then for the people’s sins;” and “who, having an unchangeable priesthood, continues forever,” and “is consecrated for evermore Hebrews 7:23-28.” Moreover, we are not like the Jews, to whom all access to God in their own persons was prohibited; and who, if they had presumed to invade the priestly office, would have been made monuments of God’s vengeance on the very spot.

No, we may draw near to God, every one of us for himself; even to God’s throne may we go, and offer him our sacrifices with a certainty of acceptance. The way prepared for us is “a new and living way;” and while going to him in that way, “we may ask what we will, and it shall be done unto us;” yes, even “before we ask, he will answer; and while we are yet speaking, he will hear, Isaiah 65:24.” Reflect on these privileges, brethren, and be thankful for them; and improve them diligently in the way prescribed.

2. What a holy people we should be unto the Lord.

What the priests were in their attendance on the altar, yes, what the Lord Jesus Christ himself is before the throne of God—that should we be, to the utmost of our power. We should be ever delighting ourselves in the exercise of prayer and praise, and dedicating our whole selves to the service of our God. Let our “lamps” be ever kept burning bright before the Lord. Let us obtain “from the sacred olive branches fresh supplies of golden oil through the golden pipes” of his word and ordinances, Zechariah 4:11-12; and let our whole deportment show, that we correspond with the description given us, “a people near unto the Lord! Psalm 148:14.”

Charles Simeon (1759-1836)

Exodus 28:36-38

“Make a plate of pure gold and engrave on it as on a seal: HOLY TO THE LORD. Fasten a blue cord to it to attach it to the turban; it is to be on the front of the turban. It will be on Aaron’s forehead, and he will bear the guilt involved in the sacred gifts the Israelites consecrate, whatever their gifts may be. It will be on Aaron’s forehead continually so that they will be acceptable to the LORD.”

If it were once ascertained that God had imposed a number of ordinances upon his people, we should be ready to conclude that his institutions were not mere arbitrary and insignificant laws, but that they had some spiritual meaning, worthy of their divine Author. But when we are informed by God himself, that many things, apparently most indifferent, were intended to shadow forth the great mystery of redemption, we are persuaded that not even the minutest ordinance among them was without some appropriate and important signification. But though we believe this, we do not presume to assign the meaning of each, any further than we are warranted by the Scriptures themselves. Instead of wandering into the regions of conjecture, we judge it more for general edification to confine ourselves to matters which are obvious and acknowledged.

The whole dress of the high-priest was unquestionably typical; and designated either the office of our great High-Priest, or his qualifications for the discharge of it. That part to which we would now direct your attention, is his mitre. This, as the text informs us, was a covering for his head (somewhat like the turbans worn in the East at this day); it was made of fine linen, and had, in the front of it, a gold plate, with this inscription, HOLINESS TO THE LORD. It was worn by him whenever he officiated in the temple. Through this the high-priest was considered as holy, and was the appointed means of expiating the defects that were in the services of the people, and of procuring acceptance for their persons. Now, while the end for which it was worn manifests, beyond a doubt, that the appointment was typical, it enables us to declare with certainty the true intention of the type.

This institution then was intended to foreshow,

I. The holiness of our great High-Priest.

Christ was in truth “the holy one of Israel” It was necessary that he should be spotless himself; for had he not been so, he could not have made atonement for us; yes, he would have needed an atonement for himself, Hebrews 7:26-27. 1 John 3:5. The utmost care was taken respecting the typical offerings, to ascertain that they were without blemish; and it seems to have been particularly ordained by God that the innocence of Jesus should be established by every possible proof, (and by the repeated testimony even of the judge that condemned him,) in order that his fitness, as our sin-offering, might appear. Thus was the type accomplished in him; and a sure foundation was laid for all the hopes that are built upon him.

II. The need we have of a saving interest in it.

The high-priest, so dressed, was to “bear the iniquity of the holy things, which the people should hallow.” Their best services were imperfect, in manner at least, if not in the matter of them also; and they were to seek acceptance through the holiness of their high-priest alone.

Thus it is with us also. All that we do is imperfect. The best service we ever performed was mixed with sin, and needed an atonement to be made for it. Without an atonement, it could never have been regarded by a holy God. This was strongly marked in the ordinance before us, and ought to be remembered by us as a ground for the deepest humiliation.

III. Its efficacy in our behalf.

The people’s services were, through this typical holiness of their high-priest, accepted by God, notwithstanding the imperfection of them; nor shall ours be despised, if we trust in the merits and mediation of the Lord Jesus. This was beautifully represented under the Mosaic dispensation by the acceptance of leavened bread, Leviticus 2:11 with 7:13 and 23:17, and mutilated beasts Leviticus 22:21-23, when offered as thank-offerings, and not as offerings for sin; and the same encouraging truth is plainly asserted in the New Testament, Hebrews 13:15; 1 Peter 2:5. Let us only be savingly interested in “the spotless Lamb of God,” and all that we do in his name shall find acceptance before God.

This subject is well calculated,

1. To humble the self-righteous.

What room can there be for trusting in our own righteousness, when the most righteous act we ever performed had an iniquity in it which needed to be borne by our great High priest? Lay aside your proud thoughts, and “seek to be found in Christ, not having your own righteousness, but his.”

2. To encourage the desponding.

Be it so; you are a sinner, “but if any man sins, we have an Advocate with the Father, Jesus Christ the righteous;” and through him you may draw near to God with boldness and confidence! Ephesians 3:12; Hebrews 10:19-22.

3. To direct and animate the godly.

You are now “priests unto God;” and are to have holiness to the lord written upon your foreheads, Zechariah 14:20, that it may be visible to God and man. Remember that “God will be sanctified in all who draw near unto him, Leviticus 10:3; Psalm 93:5;” and that “as He who has called you is holy, so must you be holy in all you do, 1 Peter 1:15-16; 1 Peter 2:9.”

Charles Simeon (1759-1836)

Exodus 28:29-30

“So Aaron shall bear the names of the sons of Israel on the breastplate of judgment over his heart, when he goes into the holy place, as a memorial before the LORD continually. And you shall put in the breastplate of judgment the Urim and the Thummim, and they shall be over Aaron’s heart when he goes in before the LORD. So Aaron shall bear the judgment of the children of Israel over his heart before the LORD continually.”

Little do men in general imagine what treasures of knowledge are contained in the Old Testament. There is little revealed concerning Christ in the New Testament, which was not prefigured in the Mosaic ritual. As everything relating to his life and death may be clearly seen in the prophets, so everything relating to his office and character may be learned from the ceremonial law. Even the ornaments of the high-priest were intended to shadow forth some of the most important offices which our blessed Lord sustains. That particular ornament which we propose to notice at present, is the breastplate of judgment; respecting which we shall point out,

I. Its primary use.

It will be proper, before we speak of its use, to show what the breastplate was.

The priest wore an ephod, (a kind of short coat without sleeves,) made of fine linen, richly embroidered. The breastplate was a piece of fine linen, which, when doubled, was a span square. Upon that were placed twelve precious stones, each of them having the name of one of the tribes (according to their seniority) engraved upon it. This was worn upon the bosom, over the ephod; and the high-priest was to wear it whenever he went into the presence of God; and it was called “the breastplate of judgment,” because God, by means of it, communicated his mind and judgment to him respecting the children of Israel.

Within this breastplate were placed the Urim and the Thummim. What these were, we are not informed. Many have thought, that they were not distinct from the stones; and that the terms Urim and Thummim merely designated the use to which those stones were applied. But the language of the text, especially when confirmed by Leviticus 8:8, leaves no doubt, but that the Urim and Thummim were distinct from the breastplate, and were “put into” it after it was made. It is no objection to say, that the one is sometimes mentioned without the other, or, that we know not who made the Urim and Thummim, or what they were. It is sufficient for us to know, that they were added to the breastplate, and that they were appointed for a very important purpose.

The particular use of the breastplate shall now be distinctly declared.

The breastplate thus formed, was to be worn by the high-priest, whenever he performed the duties of his office. It was suspended from his shoulders by two golden chains, fixed to two onyx-stones; on which, as well as on the twelve stones, were engraved all the names of the twelve tribes of Israel, six on each stone; and both the one and the other were “for a memorial before the Lord continually.” We must understand this as spoken after the manner of men. We are not to suppose that God needs to be reminded of his people; but the sight of their names, whenever the high-priest came into his presence, was (so to speak) to remind him that he had a people who were to be the objects of his peculiar care.

The Urim and Thummim were for a different purpose. They were, in some way or other, to communicate answers to the high-priest, whenever he consulted God upon any matter relating to the civil or religious concerns of the nation. To inquire how the answers were given, whether by a secret suggestion to the mind of the high-priest, or by an audible voice, or in any other way, is vain; we should be content to be ignorant about those things whereon God has not seen fit to inform us. That the Urim and the Thummim were consulted, and not only by the high-priest, but by others without him; and that specific answers were obtained from God, is certain. Joshua, Numbers 27:21, and those who succeeded him in the government of Israel, Judges 1:1, sought instruction from God through the medium of these. The eleven tribes had the mind of God repeatedly made known to them in the same way, when they desired to be informed, whether they were to wage war against the offending tribe of Benjamin, Judges 20:18; Judges 20:23; Judges 20:27-28. David in various straits took counsel of God in this way, and had such information conveyed to him as was impossible for any but the omniscient God to impart, 1 Samuel 23:9-12; 1 Samuel 30:7; 1 Samuel 8. Saul asked counsel in the same way; but could not obtain an answer, because he had provoked God to cast him off, 1 Samuel 28:6. At the time of the Babylonian captivity, the Urim and the Thummim were lost, and were never afterwards recovered, Ezra 2:63; Nehemiah 7:65; until Christ, whom they typified, came to instruct us in all things that can at all conduce to our real welfare.

The very names, Urim and Thummim, serve in a great measure to designate their particular use. Their import is, Lights and Perfections; and they were for the express purpose of conveying light to those who consulted them, even such light as would perfectly and infallibly direct their way.

Thus, as the breastplate of judgment consisted of two different parts, so it was intended for two different uses:

the stones in it were for a memorial before God;

the Urim and Thummim that were in it, were for the obtaining of instruction from God.

But we shall have a very inadequate notion of the breastplate, unless we understand,

II. Its typical intent.

Few are so ignorant as to need to be informed, that Christ is our great High-Priest. Now the breastplate, of which we have been speaking, was designed to represent,

1. What Christ is doing for us.

Christ, in the execution of his priestly office, was to “enter into the holy place,” there “to appear in the presence of God for us.” Accordingly, after his resurrection, he ascended to Heaven, that he might there complete the work he had begun on earth. On his heart are engraved the names of all his people; on his shoulders he also bears them all; not one of them is forgotten by him; he presents them all before his Father, and is “their memorial before God continually.”

God cannot even look upon his Son without being reminded, that there is in this lower world a people who need his incessant care. He sees at one view all their states, and all their circumstances. He sees how dear they are to his Son, who bears them ever on his heart; who sympathizes with them in their afflictions, and desires to have them extricated from all their difficulties. Were he disposed to be unmindful of them, he could not cast them out of his thoughts, or be deaf to the intercessions of our great High-Priest.

Here then is the security of all the children of God, “they have a great High-Priest, who is passed into the heavens, Jesus, the Son of God,” who has undertaken their cause, and is their Advocate with the Father, and “who is therefore able to save them to the uttermost, because he ever lives to make intercession for them!”

2. What Christ will do in us.

In Christ “are hidden all the treasures of wisdom and knowledge.” There is no case wherein we may not consult him; nor any, wherein he will not grant to direct our steps. How he will answer us, we will not presume to say; he has ten thousand ways of making known his will, and of over-ruling our purposes, without at all infringing the liberty of our will, or altering the general dispensations of his providence. It is sufficient for us to know, that “the meek he will guide in judgment, the meek he will teach his way;” and that “whatever we ask of him he will do, that the Father may be glorified in the Son.”

From the consideration of his being our great and compassionate High-Priest, we are encouraged to come boldly to the throne of grace, that we may obtain mercy, and find grace to help us in the time of need! Hebrews 4:14-16; and we are sure, that, if we come unto God through him, “we may ask what we will, and it shall be done unto us.” We need not say, This is so great a matter, that it would be presumptuous in me to ask it; nor, This is so small, that it would be unworthy of his attention; for, whether it be great or small, he would spread it before his heavenly Father, and obtain for us an answer of peace; his light should dispel our darkness, and his perfections dissipate our fears; the weakest should not be left to faint, Isaiah 40:29-31, nor the most ignorant to err, Isaiah 35:8.

In this subject we may find abundant matter,

1. For reproof.

When we come into difficult circumstances, we are too apt to imagine, like the Church of old, that “God has forsaken and forgotten us.” But if God reproved them by declaring, that “a nursing mother could sooner forget her nursing child than he could forget them, since they were engraved on the palms of his hands, Isaiah 49:14-16,” how much more are we reproved by this typical representation of Christ, on whose shoulders we are supported, and on whose heart we are engraved! O let such unbelieving fears be put away! Let us “know in whom we have believed, that He is able to keep that which we have committed to him.” Let us remember, that, while he retains his priestly office, and his Father retains his regard for him, “he will not allow one of his people to perish!”

2. For encouragement.

Our trials may be numerous, and our difficulties urgent; but our High-Priest is ever at hand, to inquire of God for us. Nor does he need to be informed by us, what to ask; for he “knows what is in man,” and sees at the same time all the devices of our enemy. If only we lift up our hearts to him, his effectual aid shall be instantly obtained; for he is with us, to know our desires; and with God, to interest him in our favor. Let us then be encouraged to cast our care on him; and let us make him, what God has intended he should be to us, “our wisdom, and righteousness, our sanctification, and redemption! 1 Corinthians 1:30.”

Charles Simeon (1759-1836)

Exodus 25:8-9

“Then have them make a sanctuary for me, and I will dwell among them. Make this tabernacle and all its furnishings exactly like the pattern I will show you.”

The more minutely we consider the Mosaic economy, the more we find it fraught with the richest instruction; and we are persuaded, that, if the lovers of literature had any idea what inexhaustible treasures of wisdom and knowledge are contained in it, they would not be so regardless of it, as they too generally are. We cannot read a single chapter without seeing ample ground for this remark. To go no further than the text; wherein we have the command of God to build a tabernacle for him, and to fit it up in a peculiar manner. Even upon the face of this command there is something that invites inquiry; but, when we have explored its hidden sense, we shall discover in it a deep mystery, and derive from it much important information.

Let us consider then the directions,

I. As given to the Jews.

In order to obtain a clear and just view of the subject, it will be proper to notice,

1. The general direction.

God delights in the exercise of mercy. Mercy prompted him to separate for himself a peculiar people in the midst of a ruined world. Mercy led him to reveal himself to them in such a way as to impress them with a solemn sense of his majesty; and afterwards to give an order respecting the making of a sanctuary for him, where they might obtain more easy and familiar access to him, and he might the more abundantly display unto them the riches of his grace. It was not for his own accommodation that he gave the order, (for “the Heaven of heavens cannot contain him,”) but for their benefit; that, by seeing him continually in the midst of them, they might know that he was in a peculiar manner their God. It was an honor to them that he would accept their offerings, and that he would condescend to dwell in a habitation, such as his poor and sinful creatures could provide for him.

2. The particular limitation of it.

Such things only as he appointed were to be used either in the framing, or the furnishing, of the tabernacle; and, that everything might be formed agreeably to his mind, he not only gave to Moses a general description of what was to be done, but showed him a model of every individual thing that was to be made; and enjoined him to make it exactly according to the pattern shown to him in the mount. This order was given to Moses repeatedly, and with very peculiar force and emphasis; and his strict adherence to it in every particular is, in the last chapter of this book, mentioned no less than eight times, once after every separate piece of furniture that was made, Exodus 40:16-33.

In the New Testament too his compliance with the command is repeatedly noticed, and the very order itself expressly quoted, Acts 7:44; Hebrews 8:5.

Now what was the reason of this limitation? Why must only such and such things be made; and they of such precise materials and shape? The reason was, The whole was intended to typify things under the Gospel dispensation; and as none but God could know all the things which were to be prefigured, so none but he could know infallibly how to designate them to the best effect. Had Moses been left to contrive anything out of his own mind, there might have lacked a correspondence between the type and the antitype; but when a model of everything was shown him by God himself, the whole must of necessity accord with the mind and purpose of him for whom they were made.

We forbear to particularize the correspondence between the shadows and the substance, because that cannot be profitably done without entering more fully into the subject than our time at present will admit of; but that the correspondence was designed by God, and actually exists, and was the end for which such precise orders were given, is beyond all doubt.

Hebrews 8:5, “They serve at a sanctuary that is a copy and shadow of what is in Heaven. This is why Moses was warned when he was about to build the tabernacle: “See to it that you make everything according to the pattern shown you on the mountain.”

Hebrews 9:8-10, “The Holy Spirit was showing by this that the way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still standing. This is an illustration for the present time, indicating that the gifts and sacrifices being offered were not able to clear the conscience of the worshiper. They are only a matter of food and drink and various ceremonial washings–external regulations applying until the time of the new order.”

But the directions in our text had not merely a typical reference; for it may properly be considered,

II. As applicable to us.

The tabernacle typified, not only the Lord Jesus, “in whom dwelt all the fullness of the Godhead bodily,” but us also.

“The Church of God is his house, 1 Timothy 3:15,” “the habitation of God through the Spirit, Ephesians 2:21-22.” Yes, every believer is himself “the temple of the living God; as God has said; I will dwell in them, and walk in them; and I will be their God, and they shall be my people, 2 Corinthians 6:16.” Moreover, God himself, commending the fidelity of Moses in constructing everything according to his order, draws for us the parallel between the tabernacle erected by him—and that which Christ possesses in our hearts, “Moses truly was faithful in all his house as a servant, for a testimony of those things which were to be spoken after; but Christ as a Son over his own house; whose house are we, Hebrews 3:5-6.” The truth is, that “God dwells not in temples made with hands.” Even while his tabernacle and temple were yet standing, God testified respecting them, that the temple which alone he regarded, was a broken and contrite spirit! Isaiah 57:15; Isaiah 66:1-2 with Acts 7:47-50.

To us therefore may the direction fitly be addressed.

My brethren, make a sanctuary for the Lord, that he may dwell among you; let every one willingly present unto him his heart, and entreat him to fill it with his presence. Let his habitation too be furnished with everything suited to the worship which you have to offer. You are not called to carnal ordinances, and therefore have no need of such things as were needed under the Jewish dispensation. It is with the gifts and graces of the Spirit that you are to serve and honor God.

Abound therefore in them. Grudge no expense whereby you may obtain them. Let them all be formed according to the model shown you in the mount. In Christ Jesus you have a perfect pattern of them all. “Look to it,” that your graces accord with his. Let none be lacking, none be different. Let the command of God be the reason of all that you present unto him, the example of Christ the pattern, and the glory of God the end. Whatever you have brought with you out of Egypt (out of your unconverted state) honor God with it; let it be gold and silver, or talents of any kind, consecrate them to the Lord; make use of them for the building of his tabernacle, and the exalting of his glory in the world.

More especially, remember to be conformed to the pattern in this respect; his tabernacle was most glorious within; on the outside were rams’ skins, and badgers’ skins; but within, all was of gold and linen exquisitely wrought. O that our interior might be such, as most to glorify our God! We are far from saying that the exterior should be neglected; but it should be modest and unassuming; and those who from their connection with us can penetrate within the veil, should see that our hidden virtues are the most eminent, and that God is most honored in those dispositions and habits of ours, which are most concealed from public view.

In vain are you baptized into the name of the Sacred Trinity, if you do not “observe and do all things Christ has commanded you;” nor indeed can you in any other way hope for the accomplishment of that promise, “Lo, I am with you always, even unto the end of the world! Matthew 28:19-20.”

Let me therefore entreat you to seek for “grace” whereby you may serve God acceptably; and to make the blessed resolution of the Psalmist, that “you will give neither sleep to your eyes, nor slumber to your eye-lids, until you have found a place (in your own hearts) for the Lord—a habitation for the mighty God of Jacob! Psalm 132:2-5.”

Charles Simeon (1759-1836)