Exodus 24:11

[KJV translation] “And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink.”

[NLT translation] “And though these nobles of Israel gazed upon God, he did not destroy them. In fact, they ate a covenant meal, eating and drinking in his presence!”

God is everywhere present, but no where visible, unless he is pleased to draw aside the veil—and reveal himself to us. It is in Heaven alone that his unveiled glory is continually seen. There have however in former times, been many occasions whereon he has discovered himself to men, sometimes in human form, sometimes in angelic form, and sometimes in a bright appearance, in which no similitude could be traced, and of which no representation can be made. The manifestation of which the text speaks, seems to have been of the last kind. It was given to a great many people at once; and while they beheld his presence, they feasted before him.

In discoursing upon this interesting event, we shall notice,

I. Their vision.

The circumstances of the vision are particular, and deserve an attentive consideration.

The people to whom the vision was given were Moses, and Aaron with his two eldest sons, Nadab and Abihu, and seventy of the “elders of Israel,” who are also called “nobles.” Who these nobles were, we cannot absolutely determine; but it is most probable that they were people of consequence in the different tribes, who were selected to represent the nation at large; and, if six were taken out of each tribe, they might in round numbers be called seventy, though strictly speaking they would amount to seventy-two.

The time at which they were thus favored, was after they had consented to the covenant which God had made with them. Subsequent to the publication of the moral law from Mount Sinai, God ordained a variety of statutes, which were peculiar to Israel as a nation; and at the same time made with them a national covenant, partaking of a covenant of works, and partly of a covenant of grace. In this, they undertook to serve God; and God undertook to protect and bless them. This covenant had been confirmed by a sacrifice, in which the different parties had met, as it were, and given their consent to it. God was represented by the altar; and the twelve tribes were represented by the twelve pillars which Moses had erected near the altar, as well as by the seventy elders, who had been chosen out from among them. The blood of the sacrifice had been sprinkled on them all—on the altar, the pillars, and the people. The book of the covenant also had been sprinkled with it, Hebrews 9:18-23, to show that, though God did not relax the demands of his law, he would not be extreme to mark the unallowed violations of it. After this covenant had been thus made and ratified, God called Moses and the others to come up higher on the mountain; and revealed his glory to them.

The manner also in which God revealed himself, is worthy of notice. There had been a manifestation of the Deity prior to this; but O! how different from it! That display which God made of himself at the giving of the law was in blackness and darkness, and tempest; and attended with such tremendous thunderings and lightenings, that all the people, yes, and Moses himself, exceedingly trembled and quaked.

But, in this vision all was light and serene, and calculated to inspire the beholders with joy and confidence. The appearance of the Deity was beyond the brightness of the meridian sun; and underneath it “the pavement, as it were, upon which he stood, was like the sapphire” stone, or like the azure sky, bespangled with stars!

Thus the vision altogether was suited to a new-covenant state, wherein the people were introduced into communion with their God, and honored with these astonishing tokens of his love and favor.

Such a vision is now given to us under the Gospel.

We shall not indeed behold God precisely as they did; for such visions have long since been discontinued. But there is a spiritual view of the Deity, which we may, and must, partake of; and which. we are authorized to say, was typified by the vision before us. In the Epistle to the Hebrews, the preceding context is expressly quoted, and that too with some additional circumstances not related by Moses, Hebrews 9:18-23; and we are told that the event there referred to, was “a pattern of the heavenly things,” which we enjoy under the Gospel. The view which we have of the Deity, prior to our embracing the new covenant, inspires us with nothing but terror; but when we have accepted the covenant of grace, which was confirmed by the sacrifice of Christ, and have sprinkled on our consciences the blood of that sacrifice, then we shall be admitted to a more clear, but less dreadful, new of God. is justice will appear more dreadful in the sacrifice which it demanded, than even in the curses it denounced. It will be seen tempered with mercy; and ready to harmonize with mercy in every act of love. This vision we are to enjoy, not through the medium of representatives, but every one of us for himself. It is of Christians in general, and not of some distinguished favorites only, that the Apostle says, “God has shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ! 2 Corinthians 4:6.” Here, by the way, we see where we are to have this vision; it is to be “in our hearts;” it is an object of contemplation to the mind; and not of sight to our bodily organs.

Together with their vision, it will be proper to notice also,

II. Their feast.

It was generally supposed that none could see God and live, Genesis 32:30; but here the seventy elders, as well as Moses and Aaron, beheld him, and yet “he laid not his hand on any one of them” to hurt them. This is the meaning of the words preceding the text. On the contrary,

They feasted on their sacrifice in the divine presence.

They had sacrificed burnt-offerings, and peace-offerings. Of the latter, the offerers were allowed to eat in token of their acceptance with God. Indeed it had long before been customary for parties covenanting with each other, to feast together at the ratification of their covenant, Genesis 31:54. And here, if we may so speak, the different parties feasted together; God’s part of the sacrifices had been consumed upon his altar; and the remainder was eaten by the offerers. Doubtless it must have been a precious feast to those, who had so lately trembled at the thunders of Mount Sinai. Their souls must have been yet more refreshed with a sense of the divine favor, than their bodies by the provision thus allotted for their support.

But their feast was no less typical than their vision.

Christ, who is our sacrifice, calls all his people to “eat his flesh, and to drink his blood.” But we must not imagine that this refers to corporeal food; our Lord speaks of spiritual food, of which our souls are to partake by the exercise of faith on him. Yes, his atonement is indeed a feast to the soul; in this sense it may be truly said, “His flesh is food indeed; and his blood is drink indeed! John 6:53-56.” On this we are to feed in the immediate presence of our God. However “far off we are, we may draw near by the blood of Jesus, Ephesians 2:13.” Yes, “we may have boldness to enter into the holiest by the blood of Jesus Hebrews 10:19;” we may see God reconciled to us in him; and may rejoice in him as our God and portion forever. The wonders of his love are to be the continual banquet of our souls. His “exceeding great and precious promises” are “a feast of fat things, of wines on the lees well refined! Isaiah 25:6.” Of these we are to “eat freely, and abundantly! Song of Solomon 5:1.” We are to “sit under his shadow; and his fruit will be sweet unto our taste! Song of Solomon 2:3.” Yes, “we shall be satisfied as with marrow and fatness, Psalm 63:5;” enjoying a “peace that surpasses all understanding,” and being “filled with joy unspeakable and full of glory! 1 Peter 1:8.”

Address,

1. Those who are afar off from God.

The prohibition given to the Israelites, is cancelled with respect to you. The veil of the temple was rent in twain at the death of Christ, in token that a new and living way was opened to all, and that all who believed, were constituted “a royal priesthood, 1 Peter 2:9.” Will you then decline the invitation that is sent to you? We are commissioned to go forth into the highways and hedges to call you to the feast, which a God of infinite love has prepared for you. O come, and partake of it.

But remember that, in order to enjoy it, you must first accept the new covenant, and submit to be saved by the free mercy of God in Christ Jesus. Sprinkle yourself with the blood of Christ, your all-atoning sacrifice for sin; and then you may have fellowship both with the Father and the Son, and feast before God forever on the provisions of redeeming love.

2. Those who are inclined to rest in external privileges.

Such was the case with the greater part of those to whom the text refers. One would have supposed that they could never have forgotten their obligations to God, or have ceased to serve him; but, alas! in a very little time, Nadab and Abihu were struck dead for their impiety; and of the seventy elders, not one, as far as we know, held fast his integrity. They were ready, as indeed were all the people also, to profess their allegiance to the Deity, “All that the Lord has said, will we do, and be obedient;” but they soon forgot their pious resolutions, and revolted from their duty.

Beware, brethren, lest it be so with you. It will be to very little purpose to say at last, “Lord, Lord, have we not eaten and drunk in your presence? Luke 13:26.” If you have “not been steadfast in his covenant,” your outward professions, or past experiences, will avail little. Maintain therefore continually your dependence upon Christ; and, in his strength, exert yourselves to fulfill his holy will.

3. Those who are coming to the table of their Lord.

We ask not whether you have a deep experience of divine truth, but whether you have fled to Christ from the terrors of the law? Have you seen yourselves condemned by the covenant of works; and are you seeking mercy through the covenant of grace? Are you really sprinkling yourselves with the blood of Christ, your great sacrifice, and coming to God through him alone? If so, behold, there is a table spread, and you are called to come and feast upon your sacrifice in the presence of your God.

Come there in faith; and your God will make his glory to pass before your eyes. Yes, Christ will “reveal himself to you in the breaking of bread, Luke 24:31; Luke 24:35,” “and fill you with “his loving-kindness, which is better than life itself.” Thus shall you be strengthened for all future services, until at last you shall be called to “eat and drink at Christ’s table in the kingdom of your Father! Luke 22:30.”

Charles Simeon (1759-1836)

Exodus 24:6-8

“Moses took half of the blood and put it in bowls, and the other half he sprinkled on the altar. Then he took the Book of the Covenant and read it to the people. They responded, “We will do everything the LORD has said; we will obey.” Moses then took the blood, sprinkled it on the people and said, “This is the blood of the covenant that the LORD has made with you in accordance with all these words.”

Of such terrible majesty is God, that none could behold his face and live. Even in his most condescending fellowship with men, he has made them to feel, that he is “a God greatly to be feared, and to be had in reverence of all those who are round about him.” When he descended on Mount Sinai, to proclaim his law, all the people of Israel entreated that he would not speak to them any more, except through the intervention of a Mediator. He was graciously pleased to make further communications to his people, and to enter into a covenant with them; but here a select number only were permitted to approach him, and of them none but Moses was allowed to “come near unto him.”

The covenant which he made with them, is the subject now before us; and we shall consider it in a two-fold view:

I. As made with Israel.

An altar being built, together with twelve pillars, the one to represent Jehovah, and the other the twelve tribes of Israel.

1. The covenant was made.

God, as the author of that covenant, declared by Moses the terms on which he would acknowledge Israel as his peculiar people. Moses had written In a book the laws which God had made known to him—the moral, the ceremonial, the judicial; and all these he read in the audience of the people. To these, in the name of God, he required a cheerful and uniform obedience; and, upon their obedience to these, God promised on his part to favor them with his continued protection, and with the ultimate and peaceful enjoyment of the promised land. Thus was care taken that they should know to what they were to subscribe, and that their future welfare depended on their fidelity to their own engagements.

The people on their part gave their consent to the terms prescribed; and this they did in the most solemn manner. In declaring their acceptance of the covenant they were unanimous, cordial, unreserved. There was not one dissenting voice. They had repeatedly before engaged to do whatever the Lord should enjoin, Exodus 19:8; Exodus 24:3; but here they do it with additional force and emphasis, “We will do everything the LORD has said; we will obey.” Nor do they make the least exception to any one thing as burdensome or oppressive. In the most unqualified manner they bind themselves to a perfect and perpetual obedience, We will do everything the LORD has said; we will obey.”

2. The covenant was ratified.

From the very time that God first set apart Abraham to be the progenitor of his peculiar people to the time when that people were carried captive to Babylon, it seems to have been customary to confirm covenants by sacrifices; which, when slain, were divided into parts placed opposite to each other; and then the parties covenanting passed between those parts, and thereby pledged themselves to a faithful observance of the covenant. In Abraham’s time, Genesis 15:9-10; Genesis 15:17; in David’s time, Psalm 50:5; in Jeremiah’s time, Jeremiah 34:18-20. A similar custom obtained also among the Greeks.

But in this instance solemnities were used, which showed that the sacrifices were essential to the covenant itself. God could not enter into covenant with sinners until an atonement had been offered for their sins. And now that this atonement was offered, one half of the blood of the sacrifices was poured upon the altar, to evince that God was reconciled to them; and the remainder was sprinkled upon the book and upon the people, in order to seal upon their hearts and consciences his pardoning love, and to remind them that all their hope in that covenant depended on the blood of atonement with which it was sprinkled.

After having duly considered this covenant as made with Israel, it will be proper to view it,

II. As typifying that covenant under which we live.

That it was a type of the Christian covenant we are sure, because Paul quotes the very words of our text, to prove that the death of Christ was necessary to give efficacy to his mediation, and to secure to us the blessings of his covenant, Hebrews 9:17-19. He mentions also some additional circumstances not related in the history; but of them we forbear to speak, that our attention may be confined to the point immediately before us. The connection between the two is that which we assert, and which we wish to illustrate. Let us then return to the covenant made with Israel, and notice more particularly,

1. The nature of the covenant made with Israel.

The covenant made with Israel was a mixed covenant:

partly legal, for it contained the law of the ten commandments delivered on Mount Sinai;

partly evangelical, for it comprehended many ceremonial institutions whereby the people were to obtain remission of their sins;

and partly national, because it comprised many civil restrictions which were peculiar to that people.

But the covenant under which WE are, is purely evangelical, having not the smallest mixture of anything else with it. Our covenant does not prescribe laws, by obedience to which we are to obtain mercy; but offers mercy freely as the gift of God through Christ, and promises grace, whereby we shall be enabled to fulfill the will of God. Sanctification is not required of us as a ground for our justification, but is promised to us as a fruit and evidence of our justification. In this New Covenant we are not to obey in order that God may give, but to obey because he has given, and will give. We are not first to give to God that he may afterwards give to us; but he gives all, and we receive all.

2. The ratification of the covenant made with Israel.

The blood of sprinkling used by Moses was a mere shadow; it had of itself no value whatever; it could neither satisfy the justice of God, nor bring peace into the consciences of men. But the blood with which our covenant is ratified is called “the blood of GOD, Acts 20:28,” because it was the blood of Him who was God as well as man. That blood has indeed an efficacy that transcends all conception. It has reconciled God to a guilty world; and, when sprinkled on the hearts of men by faith, it fills them with “a peace which passes all understanding.” And as Moses, in the quality of God’s high-priest, sprinkled the blood both upon the altar and the people, so does our “great High-Priest,” the Lord Jesus, now sprinkle his blood for us before the throne of God, and sprinkle it also on our hearts, whenever we go to him for that purpose.

The New Covenant too itself is continually exhibited to us as sprinkled with his blood; so that we may be certain that God will fulfill it to us in all its parts. If only we accept it, and rely upon it, all its blessings shall be ours, both in time and in eternity.

3. The acceptance of the covenant made with Israel.

There was much in the people’s acceptance of that covenant worthy of our imitation; but there was also much which it befits us carefully to avoid:

In the first place, guard against their ignorance. They were evidently not acquainted with the requisitions of the covenant to which they subscribed. They heard its contents read to them indeed; but they did not enter into their full meaning, neither had they duly considered them.

Let not this be the case with us, lest we “begin to build without counting the cost.” Let us consider that it requires us to receive everything as people wholly destitute, and to receive it in every part without the smallest partiality or reserve. Let us remember, that though it does not require holiness as a meritorious condition of our acceptance, it promises holiness as one of its chief blessings, Ezekiel 36:25-27; and that, if we do not desire, and strive, to be “asholy as God is holy,” and “as perfect as God is perfect,” all our professed hope in the covenant is vain and delusive. We can no more be saved by the covenant without holiness, than we can without faith. Let this be known, and weighed, yes and be wrought into the soul as a fixed principle, before we presume to think that we have any interest in Christ, or in the covenant which he has sealed with his blood.

In the next place, guard against their self-righteousness. They imagined that they could so fulfill their obligations as to earn and merit all the blessings of the covenant.

Let not us make so fatal a mistake. Let us rather acknowledge, that “if we had done all that is commanded us, we would be only unprofitable servants.” But who will say that he has done all that is commanded him, or indeed any one thing, in which God could not discern some imperfection and defect? If this is so, then do we need mercy and forgiveness even for our best actions; and consequently can never merit by them the salvation of God. Let this then be also engrafted in our minds, that we may be accepted with the publican, and not be rejected with the Pharisee.

Lastly, let us guard against their self-dependence. They never doubted but that they were able to do all that was commanded them. They thought it was as easy to perform as to promise. But in a very few days they provoked God to jealousy with their golden calf; so little did they remember the precepts that had been given to them, or the vows that were upon them.

Let it not be so with us. Let us bear in mind, “we have not of ourselves a sufficiency even to think a good thought;” and that “without Christ we can do nothing.” If we embrace the covenant as they embraced it, we shall fail as they failed.

We cannot better CONCLUDE this subject than by addressing you as Moses addressed the Israelites, “Behold the blood of the covenant which the Lord has made with you;” or, as Paul quotes the words, “the covenant which God has enjoined unto you!”

1. Behold the covenant itself.

It is “ordered in all things and sure;” there is not a need which a human being can feel, for which ample provision is not made in it. And it is free for every creature under Heaven. Whatever you may have been in times past, you may at this moment partake of all the blessings of this covenant, if only you are willing to receive them freely, and without reserve.

On the other hand, if you disregard this covenant, and “count the blood of it an unholy thing,” “there remains no other sacrifice for sin, but a certain fearful looking for of judgment and fiery indignation to consume you!” God has shut you up to this, and enjoined it unto you by an irreversible decree. Receive it therefore, and live; reject it, and perish!

2. Behold the blood of the covenant.

What instruction does that blood convey! Did the Israelites see their bleeding sacrifices, and not discern the desert of sin? How much more then must we discern it in the precious blood of our incarnate God! And surely we may also see in it the transcendent love of Christ, who submitted to “make his soul an offering for sin,” that, the covenant being sealed with his blood, we might be partakers of its richest blessings.

What comfort too does it convey to the soul! Look on that blood, you doubting Christian, and then say whether God will not fulfill all the promises that he has ever made; say whether, in such a mode of ratifying his covenant he has not provided “strong consolation for all who flee to the refuge set before them” in the Gospel.

Finally, What a stimulus does it give to all holy and heavenly affections! Shall not that question be continually upon your mind, “What shall I render unto the Lord for all his benefits unto me?” Look on that blood, and grudge God your services, if you can. Think much of any duties you can perform, or of any sufferings you can endure for him, if you can. Only keep your eye fixed upon that blood, and you shall be irresistibly constrained to exult and glory in God, and to consecrate unto him all the faculties and powers of your souls.

Charles Simeon (1759-1836)

Exodus 23:29-30

“But I will not drive them out in a single year, because the land would become desolate and the wild animals too numerous for you. Little by little I will drive them out before you, until you have increased enough to take possession of the land.”

The more we investigate the dispensations of Providence, the more we shall see that “God’s ways are not as our ways, nor his thoughts as our thoughts.” If we had been left to form conjectures respecting man in his first creation, who would have conceived that God would allow the work of his hands to be so marred as Adam was by the fall, and so large a portion of his creatures to perish in everlasting misery?

Nor, if we were told that God would take to himself, from among the fallen sons of Adam, a peculiar people, and rescue them by so many signs and wonders from their bondage in Egypt, would we have imagined that he would, after all, keep them in the wilderness for the space of forty years, until the whole generation were swept away; and allow two individuals only, of the whole nation, to enter the promised land. But “his ways are in the great deep; and his footsteps are not known.”

When, at last, he had brought his people into Canaan, we would then at least suppose that he would give them a speedy and quiet possession of the land. Yet, behold, he tells them beforehand, that he will “not drive them out in a single year, because the land would become desolate and the wild animals too numerous for you. Little by little I will drive them out before you, until you have increased enough to take possession of the land.”

We propose to inquire into,

I. The design of God in the dispensation here referred to.

It was intended,

1. As an act of mercy, to preserve his people.

The people altogether amounted to about two millions; and the country which they were to occupy extended from the Red Sea to the Euphrates, Genesis 15:18. But, if so small a population were spread over so wide a space, the wild beasts would quickly multiply, and speedily desolate the whole land. True, indeed, God could, if it would so please him, interpose by miracle to change the ferocity of the most savage animals; but that was no part of his plan. He permitted, therefore, vast multitudes of the heathen nations yet to live, so that they might, for their own sake, prevent the increase and incursions of the wild beasts, until Israel should have multiplied so as to be able, in every part, to protect themselves.

2. As an act of righteousness, to test them.

All the trials with which God’s people were visited in the wilderness were sent “to prove them,” whether they would serve the Lord or not. Not that God needed any such information, as the result of experiment; because “he knew what was in man,” whose heart and thoughts were open to him from the foundation of the world; but it was desirable, for their own sakes, that they should have an insight into their own hearts, and be able to appreciate the whole of God’s dealings with them.

By the continuance of the heathen nations among them, they would see how prone they were to seek their own carnal ease and interests, by mingling themselves among them, when they should have been laboring with all their might to effect their utter extirpation.

By observing also the success or failure of their efforts against these enemies, they would be able to judge with accuracy, how far they were in favor with God, or under his displeasure; and would consequently be led to approach him with suitable emotions of gratitude or contrition. This is the view which the Scripture itself gives us of this very dispensation, “These were the nations which the Lord left to prove Israel by them: the Philistines, Canaanites, Sidonians, and the Hivites; it was to prove Israel by them, to know whether they would hearken to the commandments of the Lord, which he commanded their fathers by the hand of Moses, Judges 3:1-4.”

3. As an act of judgment, to punish them.

Though there were good ends to be answered, by a gradual execution of the judgments denounced against the seven nations of Canaan, it was the fault of the Israelites themselves that the extirpation of them was not more rapid and complete. They gave way to sloth, when they should have been in full activity. They yielded to fear, when they should have gone forth in assured dependence on their Lord. By this, they greatly increased their own trials, and multiplied their own afflictions. God had told them by Moses, saying, “If you will not drive out the inhabitants of the land from before you, then it shall come to pass, that those whom you let remain of them shall be thorns in your eyes, and thorns in your sides, and shall vex you in the land wherein you dwell. Moreover, it shall come to pass, that I shall do unto you, as I thought to do unto them, Numbers 33:55.”

Joshua also, at the close of his life, reminded them, that “no man had been able to stand before them;” and then assured them, that “one man of them should be able to chase a thousand, if only they would take heed to themselves to love the Lord their God; but that, if they did in any wise go back, and cleave unto the nations which remained among them, and make marriages with them; then know for a certainty,” says he, “that the Lord your God will no more drive out any of these nations from before you; but they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until you perish from off this good land which the Lord your God has given you, Joshua 23:9-13.”

Accordingly, this prediction was soon verified; and God punished them, as he had said; for, on their “making leagues with the inhabitants of the land,” they were induced at last to “forsake the Lord, and worship Baal and Ashteroth;” and “the Lord’s anger was kindled against them; and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies; and they were greatly distressed. Therefore the Lord left those nations, without driving them out hastily; neither did he deliver them into the hand of Joshua, Judges 2:2; Judges 2:12-15; Judges 2:23.”

Thus in this dispensation there was a mixture of mercy and of judgment; of mercy primarily; of judgment through their own fault.

This view of God’s dealings with his people of old affords us a fit occasion to inquire into,

II. His design in a corresponding dispensation towards his people at this day.

The redemption which he has given to us through the blood of his only dear Son might justly lead us to expect, that when once we are truly brought out from the dominion of sin and Satan, our triumphs over them would be complete. But it is not so; for though the yoke with which we were oppressed is loosened, a measure of our bondage still remains; there is yet “the flesh lusting against the spirit, so that we cannot do the things that we would do, Galatians 5:17.” Yes more, “there is yet a law in our members warring against the law in our minds, and too often bringing us into captivity to the law of sin which is in our members! Romans 7:23.” Now why is it, that God allows his people to be yet harassed with the remains of sin? He allows it,

1. For our deeper humiliation.

The sins of our unconverted state may well humble us in the dust, and cause us to “go softly,” in the remembrance of them, to our dying hour. But the views of our depravity, which we derive from them, are as nothing in comparison with those which we gain from the workings of corruption in our converted state. These are the views which cause us to cry out, “O wretched man that I am! who shall deliver me! Romans 7:24.” These were the views which constrained Job to exclaim, “Behold, I am vile;” “I repent, and abhor myself in dust and ashes! Job 40:4; Job 42:6.”

And, in proportion as they are revealed to us, they will constrain every living man to “loath himself for his iniquities and abominations! Ezekiel 36:31.” Now this is a feeling that well becomes our sinful race; and though the acquisition of it is obtained through much painful experience—yet does it, in the outcome, well repay all that we have suffered in the attainment of it.

2. For our ultimate advancement.

A child has all the members of a perfect man; yet are they in a very feeble and imperfect state; and it is by the exercise of his powers that he has those powers strengthened and enlarged.

Just so it is with every child of God. He is born a babe; and, though every gracious principle exists within him, he is so feeble as scarcely to be able to withstand temptation, or to exercise his powers to any great extent. But, through the remains of sin within him he is led to frequent conflicts with it; by exercise, his powers are increased; and by progressive increase, they are perfected. Thus, from “a babe,” he grows up to maturer age and stature, and becomes “a young man;” and from “a young man,” “a father.”

Nor is it in this world only that the believer is benefitted by his conflicts; for in proportion as he grows in the knowledge of the Savior and in a conformity to his image, will be the weight of glory bestowed on him in the realms of bliss. The improvement of the talents committed to him will bring a corresponding recompense, at the time that he shall give up his account to God. If no corruption had remained in his heart “to prove him,” he would have had scarcely any opportunity of showing his fidelity, his zeal, his love, his gratitude. But being called “to fight a good fight,” and having approved himself “a good soldier of Jesus Christ,” he shall receive, together with the approbation of his Lord, a brighter crown, and a more glorious inheritance, than could have been awarded to him at the period of his first conversion.

3. For his own eternal glory.

Doubtless the first exercise of mercy towards a repenting sinner brings much glory to God; and if at the first moment of his conversion every saint were translated to glory, he would have abundant reason to adore and magnify the grace to which he was so greatly indebted. But of the patience, the forbearance, the long-suffering, the compassion, and the faithfulness of God—he would have a very indistinct and inadequate conception. It is by his inward trials and conflicts that he acquires the fuller discovery of these perfections, and is prepared to give God the glory of them in the eternal world. The shouts of one who is but a babe in Christ will, on his introduction to the divine presence, no doubt be ardent; but what will be the acclamations of a soul that has passed through all the eventful scenes of arduous and long-protracted warfare! Of what wonders will he have to speak! or rather, how may we conceive of him as prostrating himself in silent adoration through his overwhelming sense of the divine goodness, while the less-instructed and less-indebted novice rends the air with acclamations and hosannahs! Yes truly; if the angels stand round about the saints, as not having so near an access to God as they, so we may conceive of the less-privileged saints as standing round about the elders, in whom “God will be more admired,” and by whom he will be more “glorified, 2 Thessalonians 1:10 with Revelation 7:9-12.”

We must not however dismiss this subject without adding:

1. A few words of caution.

It is, as we have said, the fate of man in this world still to carry about with him a corrupt nature, which proves a source of much trouble and distress; nor can any man hope to get rid of it, until he shall be liberated by death itself. Nevertheless, it is our own fault that the corruptions which remain within us are not more weakened and subdued. Let anyone read the account given of the different tribes, in the first chapter of the book of Judges, and say whether he does not impute blame to the Israelites themselves, for allowing the nations, whom they were ordered to extirpate, to retain so formidable a power in the midst of them, Judges 1:21; Judges 1:27; Judges 1:29-35. Had they persevered with the same zeal and diligence as they exercised on their first entrance into Canaan, and pursued with unrelenting energy those whom they had been commanded to destroy, their occupation of the land had been far more peaceful and entire.

Just so, if we, from our first conversion to God, had maintained with unremitting zeal our warfare with sin and Satan, as it became us to do, we should have had all the corruptions of our nature in more complete subjection, and should have enjoyed a far greater measure of tranquility in our own souls. Let not anyone, then, delude himself with the thought that the strength of his corruptions is a subject rather of pity than of blame; but let all know, that they are called to maintain a warfare; that armor, even “the whole armor of God,” is provided for them, in order that they may prosecute it with success; and that, if only they will “behave like men,” the Captain of their salvation has assured to them a complete victory. Gird on your armor then, my brethren; and, if your enemy has gained any advantage over you, return to the charge; and never cease to fight until Satan, and all his hosts, are “bruised under your feet!”

2. A few words of encouragement.

The doom of your enemies is sealed, Deuteronomy 7:22-23; and, if you “go forth in the strength of your Lord,” “you shall be more than conquerors through him who loves you! Romans 8:37.” Let it not be grievous to you that such a necessity is imposed upon you. Did your Savior himself enter the lists, and fight against all the powers of darkness until he had triumphed over them and despoiled them all; and will not you, at his command, go forth, to follow up, and complete, his victory, Colossians 2:15 with John 16:11.

Fear not on account of the strength or number of your enemies; for “they shall be bread for you;” and your every victory over them shall nourish and strengthen your own souls.

Let all animate one another to the contest. See the happy effect of this among God’s people of old. We are told, “Judah said unto Simeon his brother, Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with you into your lot. So Simeon went with him. And Judah went up; and the Lord delivered the Canaanites and the Perizzites into their hand, Judges 1:3-4.”

True it is, indeed, that we cannot aid each other precisely in the same way that they did; but we may encourage one another, and strengthen one another, and by our example animate one another to the combat; and may thus contribute, each of us, to the success of those around us. And it is but a little time that we have to fight; for soon we shall come to that better land, where “there shall no more be the Canaanite in the house of the Lord of Hosts.” Even in this world we are taught that such a period shall arrive Zechariah 14:21; but, if not permitted to behold it here, we shall assuredly behold it in the world above, where “former things shall have passed away, and sin and sorrow shall be found no more! Revelation 21:4.” “Therefore comfort one another with these words!”

Charles Simeon (1759-1836)

Exodus 23:20-22

“See, I am sending an angel ahead of you to guard you along the way and to
bring you to the place I have prepared. Pay attention to him and listen to
what he says. Do not rebel against him; he will not forgive your rebellion,
since my Name is in him. If you listen carefully to what he says and do all
that I say, I will be an enemy to your enemies and will oppose those who
oppose you.”

It is but too common for men to cast the blame of their own negligence on
God. But they who labor so much to exculpate themselves now, will one day
be silent; and God will finally be justified in every sentence that he
shall pass. His kindness to the church of old may show us what his conduct
is towards us. And they who are thus guided, warned, and encouraged, must,
if they perish, ascribe their condemnation to themselves alone. The words
before us contain,

I. The work and office of Christ.

Christ is here called an angel or messenger.

He is often called by this name in the Holy Scriptures. He is the angel
that was in the pillar and the cloud, Exodus 14:19. That angel was Jehovah,
Exodus 13:21. That Jehovah was Christ, 1 Corinthians 10:9. See also Malachi
3:1. Nor does he disdain to assume it himself John 12:49. In his essential
nature indeed Jesus is equal with the Father. But in his mediatorial
capacity he sustains the office of a servant.

As the angel of the covenant, Jesus leads and keeps his people.

He is represented as a leader and commander, like Joshua, his type, Isaiah
55:4. He went before them in the wilderness in the pillar and the cloud.
And still, though invisible, Jesus guides them in their way to Heaven,
Psalm 25:9; Psalm 32:8.

Nor does he leave them until he brings them safely to glory.

He did not forsake the Israelites, until he had accomplished all his
promises, Joshua 23:14. Having “prepared the land for them,” he preserved
them for it. Thus has he “prepared mansions for us” also, John 14:2; and
will surely bring us to the full possession of them! 1 Peter 1:4-5.

But as this office of Christ implies a correspondent duty in us, God
suggests,

II. A caution against neglecting him.

We are much in danger of displeasing him.

As our guide, he expects implicit obedience. Nor can we rebel against him
without “provoking” his indignation, Isaiah 63:10. Hence we need continual
circumspection.

The consequence of displeasing him will be terrible.

Doubtless to penitents he is full of mercy and compassion. But to
impenitent offenders he will manifest his wrath, Psalm 7:11-13. Nor will he
allow any to continue in their sins with impunity, Ezekiel 24:13-14.

His power and dignity are a certain pledge to us that he will avenge the
insults that are offered him.

By “the name of God” we understand not his authority only, but his very
nature, John 14:10-11; John 10:30. And this union with the Father is a
pledge to us, that he will act as befits the divine character. Nor will any
consideration of mercy ever tempt him again to sacrifice the honor of the
Deity to the interests of man.

It is not however by terror only that God would persuade us; for he adds,

III. An encouragement to obey him.

Obedience is in one sense, the condition of God’s favor.

We know that there is nothing meritorious in man’s obedience. Yet is there
an inseparable connection between that and the divine favor. Nor is it a
partial obedience only that he requires at our hands. Obedience must be
earnest, unwearied, uniform, and unreserved.

And to those who yield him this obedience he will show himself an active
friend, and an almighty protector.

His favor consists not in a mere inactive delight. It will manifest itself
in a constant and powerful interposition on their behalf, 2 Chronicles
32:8; Isaiah 49:25. He will not fail to secure them the victory over all
their enemies.

Address,

1. Those who disregard the voice of this divine Messenger.

From what is spoken of his mercy you are ready to think him destitute of
justice. And from the depth of his condescension you conclude he will not
vindicate his own honor. But where God most fully proclaims his mercy, he
declares his justice also, Exodus 34:7. Do not make him your enemy, who
came from Heaven to save you.

Consider what means he has used to guide you to the promised land.

Consider what great things he would do for you, if you would obey his voice.

Consider what certain and terrible destruction your rejection of his mercy
will bring upon you, Hebrews 12:25. And instantly surrender up yourselves
to his direction and government.

2. Those who, though they submit to his government, are doubtful of success.

The Israelites, notwithstanding all the miracles they had seen, were afraid
they should not finally attain the object of their desires.

Thus among ourselves, many tremble lest their expectations should never be
realized. But is not God able to beat down your enemies before you? Or will
he forget the promise he has so often renewed? If he is incensed against
you, it is not owing to unfaithfulness in him, but to instability in you!
Jeremiah 2:17. Only be vigilant to obey his will, and to follow him fully;
and you need not doubt that he will preserve you unto his heavenly kingdom
2 Timothy 4:18.

3. Those who are following him with cheerfulness to the heavenly land.

Blessed be God, there are some of you like-minded with Joshua and Caleb,
Numbers 14:24; Numbers 32:12. And are not you living monuments of the power
and grace of God? Have you not on many occasions proved his readiness to
pardon sin? And do you not daily experience his paternal care and
protection? Go on then with increasing vigilance and an assured hope. Know
that all the power and perfections of God are engaged for you; and that
“having guided you by his counsel, he will finally bring you to glory.”

Charles Simeon (1759-1836)

Exodus 23:13

“Pay close attention to all My instructions!”

If we were about to prosecute a journey through an extensive forest, where the path was exceeding intricate, where we were in hourly danger of treading upon serpents and scorpions, and where there were declivities so steep and slippery that it was almost impossible but that we must fall down some tremendous precipice—we would feel it necessary to get the best information, and to use the utmost caution in all our way.

Such is really our state. In our journey towards Heaven we may easily mistake the road; and, even when we are walking in it, we are encompassed with so many dangers, and obstructed by so many difficulties, that we need to exercise continual vigilance. Hence, in tender love to us, our heavenly Guide puts us on our guard, and says, “Pay close attention to all My instructions!”

In discoursing on these words we shall consider,

I. The injunction.

It is our duty and our happiness to have all our actions conformed to the mind and will of God; but, in order to this, we must attend diligently to the matter, the manner, and the end of our actions:

1. The matter of our actions.

Notwithstanding that we have the written word, which, when duly followed, will suffice to direct our conduct; yet we must have a very considerable knowledge of the Scriptures, and a well-regulated mind, in order to ascertain clearly the will of God. It frequently happens that one duty seems to interfere with another; as when a work of mercy calls for a violation of the Sabbath, or a command of an earthly parent militates against the command of God. In the former case we are to “prefer mercy before sacrifice;” in the latter, we must “obey God rather than man.” But how to discriminate aright at all times, is very difficult; and a well-intentioned person may grievously err, if he does not bring his actions to the touch-stone of God’s Word, and determine, through grace, to regulate them according to that standard, Acts 26:9-11; Galatians 2:13 and John 16:2.

2. The manner of our actions.

It is by no means sufficient that the matter of our actions is right, for they may be so debased by the manner of performing them, as to be rendered hateful in the sight of God. Prayer is a duty plainly enjoined; but if it is cold and formal, or offered with an unbelieving heart, it will find no acceptance with God; in vain do people worship God in such a manner, Matthew 15:7-9; they shall receive nothing at his hands, James 1:6-7.

Nothing could have been more pleasing to God than David’s attempt to bring up the ark to Mount Zion, after it had been at least fifty years in a state of obscurity; but David was inattentive to the manner in which God had appointed the ark to be carried; he put it on a new cart, instead of ordering it to be borne upon the shoulders of the Levites; and therefore God manifested his displeasure against him, and against all the people, by striking Uzza dead upon the spot for presuming to touch the ark! 1 Chronicles 15:13.

We ourselves are not satisfied to have our commands obeyed, unless a due attention is paid also to the manner of executing our will. Much less therefore will God be pleased, if we be not as studious to “serve him acceptably,” as to serve him at all.

3. The end or motive of our actions.

Our end or motive in acting determines more than anything the quality of our actions. Not that a good end will sanctify a bad action; but a bad end will vitiate every action connected with it. If, for instance, in our religious services we seek the applause of men, we must expect no reward from God. The gratification of our pride and vanity is all the reward that such polluted services can obtain, Matthew 6:1-5; Matthew 6:16.

In the account which is given us of Jehu, we find that the very same action, which was rewarded on account of its outward conformity with God’s command, was punished on account of the evil principle by which he was influenced in performing it. He did well in extirpating the seed of Ahab, and was rewarded for it to the fourth generation, 2 Kings 10:30. But forasmuch as he was actuated by vanity and ambition, the blood which he shed was imputed to him as murder! 2 Kings 10:16 with Hosea 1:4.

Nor is there anything more common than for even religious people to mistake the path of duty through an inattention to their own spirit. The disciples doubtless thought themselves under the influence of a commendable zeal, when they would have called fire from Heaven to consume a Samaritan village; as did Peter also, when he cut off the ear of Malchus. We should therefore be peculiarly cautious with respect to this, lest by the mixture of any selfish motive or base affection we offend Him, whom it is our desire and endeavor to please.

God having prescribed rules for a just ordering of our whole spirit and conduct, we must, “Pay close attention to all God’s instructions!”

The importance of this injunction will appear, while we consider,

II. The reasons for God’s command.

Surely it is a necessary injunction, and no less reasonable than necessary; for,

1. The same authority exists in each of God’s commandments.

It is God who issued a prohibition of adultery and murder; and it is the same Almighty Being who forbids us to entertain a selfish wish or covetous desire! James 2:10-11. Shall we then acknowledge his authority in our actions, and disregard it in our principles? Shall we think ourselves at liberty to deviate from any part of his revealed will? If so, we cease to act as his creatures, and become a god unto ourselves.

2. Without close attention to all of God’s instructions, we cannot perform any duty aright.

We cannot find out the real motives of our actions without daily self-examination, and earnest prayer to God for the teachings of his Spirit. However simple the path of duty may appear, there are ten thousand ways in which we may depart from it. And, as long as our hearts are so deceitful, and we have such a subtle adversary striving to mislead us, we shall be in perpetual danger of mistaking our way. If therefore we would serve God aright in anything, we must pay close attention to everything.

3. An inattention to smaller duties, will lead to a violation of the greatest duties.

Who shall say where we shall stop, if once we begin to trifle with God? Eve little thought to what she should be brought by only listening to the suggestions of the tempter; nor did David foresee what would result from the wanton look which he cast on Bathsheba. It was on account of the danger arising from the smallest approach to sin, that God, in the words following our text, forbade his people even to “mention the name” of a heathen deity; and on the same account he requires us to “abstain from the very appearance of evil!” And if we will not “watch in all things,” we shall soon have to eat the bitter fruit of our negligence; yes, it will be well, if from walking in the counsel of the ungodly, we do not soon stand in the way of sinners, and at last sit in the seat of the scornful! Psalm 1:1. Every word in this verse rises in a climax:

“walk, stand, sit;”

“counsel, way, seat;”

“ungodly, sinners, scornful.”

4. The greater our attention to all of God’s instructions, the more shall we adorn our holy profession.

There are multitudes on the watch to find out the smallest faults in those who profess religion; and to condemn religion itself on account of them. But an attentive, obedient walk “cuts off occasion from those who seek occasion;” and “by well-doing we put to silence the ignorance of foolish men.” It can scarcely be conceived what an effect the conduct of religious people has upon the world, either to recommend religion to them, or to harden them against it. Should we not be careful that we “give no occasion to the adversary to speak reproachfully?” Should we not endeavor to “be wise as serpents, and harmless as doves?” Let us then “so make our light to shine before men, that they may be constrained to glorify our Father that is in Heaven.”

5. The whole of our conduct will be reviewed in the day of judgment.

The most secret springs of action will be brought to light in that solemn day, and “the counsels of the heart be made manifest, 1 Corinthians 4:5; Ecclesiastes 12:14.” God will weigh, not our actions only, but our motives, Proverbs 16:2. “Men judge according to appearance; but He will judge righteous judgment.” If this consideration will not make us attentive and obedient, then what can we hope to prove effectual? O that we could bear in mind the strictness of that scrutiny, and the awfulness of that decision!

Address,

1. Those who ridicule the preciseness of others.

To what end has God commanded us to be careful, if we are not to regard the injunction? Do you suppose that you are to annul his commands, and to establish rules of conduct that are contrary to his? Or, if you are presumptuous enough to do so in reference to yourselves, do you think that you are to prescribe for others also? You affect to pity the Lord’s people as weak enthusiasts; but know that you are the true objects of pity, who can rush blindfold in such a manner to your own destruction. Yes, over such as you the Savior wept; and if you knew your guilt and danger, you would weep for yourselves! Repent, before it is too late; for, however wise you may imagine yourselves to be, the time is coming when you will change your voice, and say, “We fools counted our life madness!” Take care that you yourselves be righteous enough, before you ridicule others as “righteous over-much.”

2. Those who, in spite of scoffers, are endeavoring to please their God.

Blessed be God, who enables you to stem the torrent, and to serve him in the midst of a wicked world! But, be on your guard against that scrupulosity, which makes those things to be sins which are no sins; and that superstition, which makes things to be duties which are no duties. Be as careful of adding to the Word of God as of detracting from it. Let the different parts of Scripture be compared with each other; and learn your duty not so much from any detached passage, as from a collective view of all those passages which may reflect light upon it. Nevertheless in doubtful matters, you will do well to lean to the safer side.

Yet while you are thus circumspect yourselves, do not presume to judge others. Things may be right in others, which would be wrong in you; and right in you under some circumstances, which under different circumstances would be highly improper. Do not then bring others to your standard, or try them at your bar, “it is to their own Master that they must stand or fall.”

Lastly, let not your preciseness fill you with self-preference and self-esteem. However accurately you may walk, there will be still enough to humble you in the dust. You must to your last hour go to Jesus as the chief of sinners, and seek acceptance with God through his blood and righteousness!

Charles Simeon (1759-1836)

Exodus 20:18-19

“When the people saw the thunder and lightning and heard the trumpet and saw the mountain in smoke, they trembled with fear. They stayed at a distance and said to Moses, “Speak to us yourself and we will listen. But do not have God speak to us or we will die.”

The law of God was originally written on the heart of man; but by sin it was almost obliterated, so that scarcely any traces of it remained. When therefore it pleased God to separate to himself a peculiar people, who should know his will, and enjoy his presence, and subserve his glory, it was necessary, if we may so speak, that he should republish his law, and record it in some way, which might give it a permanent establishment in the world. This he was pleased to do on Mount Sinai, after having conducted his people there in safety, and shown, by the wonders he had wrought, that he was indeed the only true God. What were the particulars of that law, we do not now stop to inquire. See discussion on Romans 3:20.

That to which we would draw your attention is, the manner of its promulgation. In the preceding chapter we are informed of all those particulars which are briefly recapitulated in our text. On contemplating that tremendous scene, we are naturally led to inquire, Why did God publish his law in that manner? The answer to this question is important; and will prove highly instructive to us all. He did it:

I. To impress their minds with a fear of his Majesty.

God is a great God, and greatly to be feared, Deuteronomy 10:17. But though the Israelites had seen ample demonstrations of this in Egypt, they had a very inadequate sense of it upon their minds. Hence arose their murmurings and distrust as often as any fresh difficulty occurred. And what is at the root of all our disobedience? Is it not that “we do not fear that great and fearful name, The Lord our God! Deuteronomy 28:58.”

To beget in the minds of those whom he was bringing into covenant with himself a just sense of his greatness, he appeared to them in a thick cloud, with thunderings, and lightnings, and the most terrific sound of a trumpet. The effect was produced, insomuch that Moses, though terrified beyond measure himself, was forced to administer comfort and encouragement to them.

We find somewhat of a similar effect upon ourselves in a violent tempest; and, if we could realize the scene that was exhibited on Sinai, we would say indeed, “It is a fearful thing to fall into the hands of the living God!”

II. To show them the nature of that dispensation.

The dispensation of the law, though suited to the Jews at that time, and even glorious, as a type or figure of the Gospel dispensation, was yet in fact “a ministration of death, 2 Corinthians 3:7; 2 Corinthians 3:9.” It required perfect obedience to the law, and denounced a curse for every instance of disobedience; and required all the people, not only to accept it, but to approve of it, in that particular view. Compare Galatians 3:10 with Deuteronomy 27:26.

Who can contemplate such a covenant, and not tremble to have his hopes founded on it? There was indeed much of the Gospel contained in the ceremonial law; and the penitent Israelite found refuge there. But the law published on Sinai was “a fiery law,” “a ministration of condemnation;” and the terrors which were infused into the people by the thunders of Sinai, fitly represented the terrific nature of that covenant. Happy would it be for us, if we availed ourselves of these instructive intimations, to renounce that covenant which consigns us over unto death, and to embrace that better covenant which is revealed to us in the Gospel!

III. To make them feel their need of a Mediator.

The people, who but just before had been with difficulty restrained from breaking through the bounds that had been assigned them, were now so alarmed, that they fled from their station, and entreated that God would no more deliver his commands to them in that way, lest they should die. They desired that Moses might be appointed as a Mediator between God and them, and that all future intimations of God’s will should be given them through him. Of the full meaning of their own request they themselves were not aware; for, inasmuch as Moses was a type of Christ, it was, in fact, a desire that Christ might be their Mediator, and that all their fellowship with the Deity might be through Him. This was the construction which God himself put upon it; and in this view he approved of. Compare Deuteronomy 5:27-28; Deuteronomy 18:15-18;

To the same effect also the Apostle speaks. He tells us that the law was not designed to give us life, but to show us our need of Christ, and to bring us unto him as our only hope, Galatians 3:24.

Inferences:

1. How thankful should we be for the Christian covenant!

It is to this that we are come, if we have truly believed in Christ. And oh! how different is our state from those who are yet under the law, Hebrews 12:18-24. Instead of being prohibited from drawing near to God, we are permitted and commanded to come unto him. Let us avail ourselves of the blessed privilege, and seek closer fellowship with our God, and brighter views of his glory.

2. How careful should we be not to revert to the Jewish covenant!

We do, in fact, revert to it, if we seek justification by the law of works. If we do anything in order to be justified by it, we instantly become debtors to do the whole law. Let it not then appear to us a light matter to indulge a self-righteous spirit; for if we do, we renounce all hope from the grace of the Gospel, and “Christ, with respect to us, has died in vain, Galatians 5:1-4.”

3. How studiously should we cultivate the fear of God!

As terrible as the appearance and the voice of God were on that occasion, his appearance in the day of judgment will be infinitely more tremendous! “Knowing therefore the terrors of the Lord, we would persuade you” to turn unto him, before it be too late. We wish however to produce in you, not a slavish fear, but a filial fear. A slavish fear will only drive you from God. But a filial fear will make you happy in the service and enjoyment of God; and therefore we add, “Let his fear be ever before your faces, that you sin not.”

Charles Simeon (1759-1836)

Exodus 19:3-6

“Then Moses went up to God, and the LORD called to him from the mountain and said, “This is what you are to say to the house of Jacob and what you are to tell the people of Israel: ‘You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself. Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.’ These are the words you are to speak to the Israelites.”

We cannot but admire God’s condescension in noticing our fallen race. When we see him renewing to them his acts of kindness after repeated instances of ingratitude, we are yet more amazed. And when we behold him entering into covenant with the most rebellious of his creatures, and binding himself by promises and oaths to load them with his richest benefits, we are altogether lost in wonder.

Since the time that Israel were liberated from their bondage in Egypt, about six weeks had now elapsed; during which time every successive trial had evinced that they were a rebellious and stiff-necked people. But, instead of casting them off, God commissioned Moses to propose to them a covenant, wherein they should engage to be obedient to his will, and he would engage to make them truly prosperous and happy.

The same condescension does God manifest to us; as will appear if we consider,

I. The mercies which God has already given us.

Those enumerated in the text were distinguishing mercies.

God had inflicted the heaviest judgments on the Egyptians; but had brought out his people safely and triumphantly. The eagle, to rescue her young from impending danger, will bear them upon her pinions to a place of safety, to the mountain, which he had long before marked as the place where they should worship him and enjoy his presence, Deuteronomy 32:11. Exodus 3:12. This “they saw;” and therefore could not question the goodness of God towards them.

And have we no distinguishing mercies to call forth our gratitude?

What though we have never experienced such miraculous interpositions; have we not, both individually and collectively, unbounded reason for thankfulness on account of the peculiar favors conferred on us?

Think how many millions of the human race are sitting in darkness and the shadow of death, without the smallest knowledge of the Savior, or even of the one true God! But we are favored with the light of Scripture revelation, and, we hope we may say too, a faithful ministration of the word of life.

Reflect further, how many, under distress of mind, or body, or estate, are sinking under the insupportable load of their afflictions, while we have experienced but little trouble, perhaps so much only as to display more clearly the goodness of God in our repeated deliverances.

Consider also, how many have within a few months or years been summoned into the presence of their God, while we have yet our lives prolonged, and further space given us for repentance.

Could we but realize these thoughts, we should see that not even the Israelites themselves had more reason for gratitude than ourselves.

Let us from the consideration of God’s past mercies extend our views to,

II. Those mercies which he has yet in reserve for us.

Those which he promised to the Israelites were exceeding great.

“All the earth was the Lord’s;” and therefore he might have taken any other people in preference to them. This is evidently the meaning of the text; and it should not be overlooked; but he had chosen them in preference to all others, Deuteronomy 7:6-8; and promised to exalt them above all others in national honor, and individual happiness.

What an unspeakable honor was it to them to be made “a holy nation,” consecrated in a peculiar manner to the service of their God! To be “a kingdom of priests,” all having access to God, to offer to him the sacrifices of prayer and praise! and to be regarded by God as “his peculiar treasure,” which he prized above all, and would secure to himself forever!

What a happiness too to all of them, as far as worldly prosperity could make them happy; and, to those who could discern the spiritual import of these promises, what a source it was of unutterable peace and joy!

But the mercies promised to them were only shadows of those which are reserved for us.

These promises have their chief accomplishment under the Gospel dispensation, 1 Peter 2:9. And O! how inconceivably “great and precious” are they! Believers are at this time amidst the ungodly world, what the Israelites were in Egypt: “a chosen generation,” objects of God’s sovereign and eternal choice. They are “a royal priesthood,” even “kings and priests unto their! God Revelation 1:6,” having dominion over sin and Satan, and “yielding up themselves to him as a living sacrifice, acceptable to him through Jesus Christ.” As embodied under one head (the Lord Jesus), and living under the same laws, and enjoying the same privileges—they are also “a holy nation;” and as differing from all others in their views and principles, their spirit and conduct, they are “a peculiar people zealous of good works, Titus 2:14.”

These are the blessings promised to men under the Gospel; and it will be utterly our own fault if we are not partakers of them.

But these blessings must be sought for in God’s appointed way. Let us therefore consider,

III. The terms upon which he will bestow them upon us.

The promises of God to Israel were altogether conditional.

We have seen what he engaged to do for them; but it was upon the express condition, that they “obeyed his voice, and kept his covenant.” They must take him for their God and devote themselves to his service. And then he would make them his people, and give them incessant and increasing tokens of his love and favor.

This covenant was not wholly legal, nor wholly evangelical, but a mixture of both. Inasmuch as it prescribed conditions, it was legal; and inasmuch as it secured to them a remission of sins upon their returning unto God, it was evangelical. But on the whole the legal part was far the more prominent; and the promises were made void by their neglecting to perform the stipulated conditions.

Those promises made to us, though absolute in some respects, are conditional in others.

Under the Christian dispensation, all is of grace. Grace is not only the predominant feature, but the sum and substance of the New Covenant. Repentance, faith, and holiness, are not merely required, but bestowed, Acts 5:31; Hebrews 12:2; Romans 6:14; and that freely unto all who ask for them at the hands of God Ezekiel 36:37. “By the grace of God we are what we are;” and “by grace are we saved” from first to last.

Yet faith and obedience are indispensably necessary to our eternal salvation; nor need we be afraid of speaking of them as conditions of our salvation, provided we be careful to divest them of all idea of merit, or of being a price whereby ulterior blessings are to be purchased.

God has given us a covenant of grace; and that covenant we must embrace; and it will be in vain to hope for acceptance with God, if we do not found all our hopes of happiness on Christ the Mediator of that Covenant.

God has also given us a revelation of his will; and that will we must do; nor will that “grace of God ever bring salvation unto us, if it does not lead us to deny ungodliness and worldly lusts, and to live righteously, soberly, and godly in this present world! Titus 2:11-12.”

These then are the terms on which we shall enjoy all the privileges of God’s chosen people; and, though it is true that “without Christ we can do nothing,” it is also true, that the only way in which we ever can attain eternal happiness, is, by repentance towards God, and faith in our Lord Jesus Christ. Christ is ready to save all; but he will ultimately prove a Savior to only those who obey him.

In applying this subject to ourselves, we shall,

1. Deliver God’s message to you.

Observe how solemnly God’s injunction to Moses respecting the delivery of this message is twice repeated in the text. In reference to this, God twice says by the prophet, that “he protested, yes protested earnestly,” to this people, Jeremiah 11:7. But you have already seen that the promises in our text refer principally to the dispensation under which we live. To you therefore must this message be addressed, in the name, and by the command, of God himself. And, as Moses “laid before the faces of that people the words which God commanded him,” so also would we “use great plainness of speech,” while we are delivering to you the message of the Most High God.

The terms on which alone you can be saved have been already stated to you. We ask you then, is there anything unreasonable in them? Are you not rather so convinced of their reasonableness, that, if we were to tell you that you were at liberty to disregard God’s covenant, and to violate his will, then you would cry out against us as impious blasphemers? Behold, then, we have a testimony in your own consciences in favor of the message which we have delivered to you; and, if you continue to expect Heaven on any other terms, you will be self-condemned to all eternity! See Jeremiah 11:1-5.

2. Inquire what answer we must return to God.

Moses received the people’s answer, and reported it to God. And O that we could near the same answer from you all, “All that the Lord has spoken, we will do!” It is true, they spoke in their own strength, and therefore failed to execute their promises; but surely it was good to form the determination; it showed that they saw the equity of God’s commands; and, had they sought strength from God to fulfill his will, their resolution would have produced the best effects. But are not many of you disposed rather to reply, “As for the word that you have spoken unto us in the name of the Lord, we will not hearken unto you! Jeremiah 44:16.” Perhaps you are not yet hardened enough to make this reply in words; but is it not the language of your hearts and lives? Must we not carry this report to God? O that you would hearken to God’s voice, before it be too late! Jeremiah 13:15-17!

But we trust there are some of a better mind among us, some who cordially assent to whatever God has been pleased to propose. On behalf of them we pray, that God may fix this pious disposition abidingly in their hearts, 1 Chronicles 29:18. Happy are we to see the rising purpose to obey God! But we must caution all not to adopt the purpose lightly, or to carry it into execution in a partial or listless manner. The message of God in the text is, “If you will obey my voice indeed.”

Our obedience must be sincere, habitual, and unreserved! We must not be satisfied with mere resolutions, but must carry them into effect; nothing must divert us, nothing must intimidate us, nothing must retard us. But let us hold fast the covenant of grace, and uniformly obey the commands of God, and then all. the blessings of grace and glory shall be ours!

Charles Simeon (1759-1836)

Exodus 17:11

“As long as Moses held up his hands, the Israelites were winning, but whenever he lowered his hands, the Amalekites were winning.”

It pleases God, in general, to effect his purposes by certain means; yet the very means he uses are, for the most part, such as tend only to illustrate his power, and to lead our minds up to him as the first great Cause of all. But on no occasion has the truth of this observation more manifestly appeared, than in the history now before us, wherein we are informed, that the success of the Israelites in an engagement with Amalek was made to depend, not on the bravery of the soldiers, or the skill of their commander, but on the holding up of the hands of Moses at a distance from the field of battle.

In discoursing on this remarkable event, we shall consider it as,

I. A typical history.

The whole history of the Israelites, from their deliverance out of Egypt to their establishment in the land of Canaan, was altogether of a typical nature; but we shall limit our observations to the circumstances now under our consideration.

1. We may notice a typical reference, in the conflicts which the Israelites maintained.

The Israelites had scarcely come out of Egypt, before they were attacked by the Amalekites, though no provocation had been given on their part. This represented the opposition which the world and Satan make to the true Israelites, as soon as ever they separate themselves from the ungodly, and set their faces towards the promised land. Though they do nothing to merit persecution, yes, though, in every point of view, they are become more excellent and praiseworthy, and desire nothing but to prosecute their journey peaceably through this dreary wilderness—yet are they hated, reviled, persecuted; nor can they obtain the inheritance prepared for them, without arming themselves for the combat, and “warring a good warfare.”

2. We may notice a typical reference, in the commander under whom they fought.

Joshua was appointed to set the army in array, and lead them out to battle. Now the very name of Joshua is precisely the same with that of Jesus, Acts 7:45; Hebrews 4:8, who is “given to us by God to be our leader and commander Isaiah 55:4.” He is “the Captain of our salvation,” under whom we are enlisted, and under whose banners we fight. Whether we bear more or less the brunt of the battle, it is he who appoints us our respective stations; and it is to him that we must look for direction and support. And while, “as good soldiers of Jesus Christ, we endure hardness” at his command, we may depend on him for all necessary provision, and for an abundant share of the spoils of victory.

3. We may notice a typical reference, in the means by which they obtained the victory.

The rod of Moses was that with which he had wrought his wonders in Egypt; and it was a special emblem of the divine power. This he was to hold up in the sight of Israel on an adjacent hill; and, while he held it up, they prospered; but when, through weakness, he let it down, their enemies prevailed against them.

Now it is thus that we are to obtain the victory against our enemies; we must have our eyes fixed on the power of God exerted in our behalf; as long as we have clear views of this, we shall vanquish every adversary; but, if at any time this ceasees to be exalted in our eyes, we shall surely faint and fail.

4. The lifting up of the hands of Moses may further denote the efficacy of prayer. And it is certain that our success will fluctuate, according as our applications at the throne of grace are continued or relaxed.

But this history may further be considered as affording us,

II. An instructive lesson.

1. It may well teach us that whatever mercies we have received, we must still expect conflicts.

The Israelites had been brought through the Red Sea, and fed both with manna from Heaven, and water from the solid rock; and they might have fondly dreamed of nothing but security and peace; but they were rather called to scenes of difficulty and danger.

Thus it is with us, when we commit ourselves to the guidance of the pillar and the cloud. We may think perhaps that, because we are reconciled to God, and made heirs of his kingdom, we are henceforth to enjoy uninterrupted tranquility; but we shall soon find that we have to “wrestle; and that too, not only with flesh and blood, but with principalities and powers.” We may indeed be screened for a season by the good providence of God; as the Israelites were kept from going through the territory of the Philistines, lest they should be discouraged by the opposition that they would have met with from that warlike people, Exodus 13:17; but we are men of war by our very profession; and, sooner or later, our courage and fidelity will be put to the test. It is through much tribulation that we must enter into the kingdom; and we must “fight the good fight of faith, before we can receive the crown of righteousness from the hands of our righteous Judge.”

2. It may well teach us that we must not despond, though our success for a time would appear doubtful.

The Israelites in this very first encounter were at times repulsed; and victory was long held in suspense, before it was finally declared in their favor. Thus we must expect, that our enemies, though frequently beaten, will return to the charge, and often threaten our very destruction.

If wounded, we must apply to Christ for healing.

If faint, we must beg him to renew our strength.

If driven before our enemies, we must rally, and resume the contest, ever remembering under whom we fight, and how much depends upon a victorious outcome.

We must also, like Aaron and Hur, assist each other; holding up each other’s hands, and encouraging each other’s hearts; nor ever terminate our exertions, until God shall scatter all our enemies, and bruise under our feet the vanquished foe.

3. It may well teach us that a believing use of the appointed means, however inadequate, or even useless, they may appear, will be crowned with success at last.

Nothing can be conceived less connected with the outcome, than the means which were used by Moses; yet were they necessary; for if, when through infirmity the use of them was intermitted, the scale of victory was instantly turned in favor of the Amalekites, much more, if he had disregarded them altogether, would the most fatal effects have followed; but the persevering use of them procured at last the desired success.

Thus the attending of public ordinances, and waiting upon God in secret, may seem but ill-calculated to produce such great effects as are said to depend upon them; but, as the occasional and unallowed neglect of these duties is attended with many painful consequences, so a willful contempt of them would infallibly terminate in our destruction.

On the other hand, a diligent and continued attention to them will and must prevail; our prayer shall go up with acceptance before God, and the word we hear shall prove “the power of God to the salvation of our souls.” Only let us “lift up holy hands without doubting,” until the evening of life, and we shall be “more than conquerors through him that loved us!”

Address,

1. Those who know nothing of spiritual conflicts.

If those who are at ease in Zion, and experience no spiritual conflicts, were real Christians, there would be no resemblance at all between them and the Israelites, by whom they were typically represented; and all that is spoken about the Christian warfare, the armor provided for us, and the General under whom we fight, would be altogether without a meaning. But in vain shall the true Israelites expect peace, as long as there are any Amalekites in the world! Our Lord “came not to send peace on earth, but a sword;” and though he may, in some instances, cause our enemies to be at peace with us—yet will they never be so much at peace, but that we shall have many to contend with. Or, if men should cease from troubling us, we shall have enough, both from Satan and our own lusts, to call forth all our exertions, and to make us fervent in imploring help from God. Let those, then, who feel not these conflicts, inquire whether their peace be not the consequence of a captivity to their enemies, instead of a victory over them; nor let them ever expect to reign with Christ, unless they first enlist under his banners, and fight after his example.

2. Those who are ready to faint by reason of their conflicts.

Your insufficiency to withstand your enemies often discourages and disquiets you; but the Israelites prevailed, notwithstanding their inexperience in the art of war, because they had God on their side. Fear not then, you “whose hands are weak, whose knees are feeble, and whose hearts are faint; for, behold, your God shall come and save you! Isaiah 35:3-4.” Behold, his power is now exalted in your sight; look at it; remember what it has effected in the days of old; and know, that it shall be exerted in your behalf, if you do but trust in it.

Nor forget what a Captain you are fighting under! The world which molests you, has been overcome by him; and “the prince of this world has been judged” by him. Fight on then a little longer, assured that you shall before long put your feet upon the necks of your enemies, and enjoy the fruits of victory forever and ever!

Charles Simeon (1759-1836)

Exodus 17:5-6

“The LORD answered Moses, “Walk on ahead of the people. Take with you some of the elders of Israel and take in your hand the staff with which you struck the Nile, and go. I will stand there before you by the rock at Horeb. Strike the rock, and water will come out of it for the people to drink.” So Moses did this in the sight of the elders of Israel.”

The whole of man’s pilgrimage on earth is but a succession of trials and deliverances. And God so ordains it to be, because it is for our greatest good, “Trials work patience; and patience, experience; and experience, hope.” The frequent recurrence of difficulties to the Israelites in their journey through the wilderness may serve as a looking-glass wherein to view the state of the Church in this world, and, more or less, of all the individuals that are in the world; and the interpositions of God on their behalf show what is the real, though less visible, course of his providence at this time.

Scarcely had the waters at Marah been sweetened for their use, and manna been given them for their support, than they again experienced a most afflictive pressure (a lack of water for themselves and their livestock); and again a miraculous deliverance, at Massah or Meribah.

We propose to notice in our present discourse,

I. The circumstances of this miracle.

And here there are two things to which we would call your attention:

1. The time of the miracle.

The Israelites had renewed their murmurs against God; and were so incensed at a renewal of their difficulties, that they were ready to stone Moses for having brought them into their present trying situation! As for their Divine Benefactor, they even questioned whether he were with them in the camp or not; assured that, if he was, he was unmindful of their necessities, or unable to relieve them.

Yet at the very moment that they were so offending the Divine Majesty, did God interpose for their relief. What an exalted idea does this convey to us of the patience and long-suffering of God! And, if we were to mark the seasons of God’s interpositions in our behalf, we would find abundant matter for admiration and gratitude.

2. The manner of the miracle.

This singularly displays the grace of God. God makes Moses, whom they were ready to kill as their enemy, the instrument of their deliverance. He orders the rod, which had wrought such wonders in Egypt and at the Red Sea, to be used, not for their destruction (as might have been expected), but for the supplying of their necessities. He himself, whose very existence they had questioned, went to preside visibly on the occasion; and the elders, who had so unreasonably doubted his power and love, were allowed to be eye-witnesses of the miracle wrought for their preservation.

How remarkably does this illustrate the precept which God has given us, “not to be overcome with evil, but to overcome evil with good!” And what convincing evidence does it afford us, that, “where sin has abounded, his grace shall much more abound!”

But though these circumstances are instructive, the chief thing to he noticed in the miracle, is,

II. The hidden mystery contained in this miracle.

We can have no doubt but that this part of sacred history was intended to typify and prefigure Christ as a source of all spiritual blessings to the world, 1 Corinthians 10:4.

1. Divinely appointed.

No one would have conceived the idea of looking for water in that rock, any more than in any other spot throughout the plain whereon it stood; nor would it have entered into the mind of man to bring water out of it by the stroke of a rod. But God appointed both the rock and the rod to be means and instruments of communication between himself and his distressed people.

Just so, who would ever have thought that God’s only dear Son would be given unto us; and that blessings should be made to flow down to us through the wounds inflicted on him both by God and man? Yet “all this was done according to the determinate counsel and foreknowledge of God.” “He was smitten, stricken by God and afflicted,” that our souls might be redeemed from death, “He was wounded for our transgressions, that by his stripes we might be healed.” Yes, it is a faithful saying, that “the Father sent the Son to be the Savior of the world.” “It pleased the Father that in Christ should all fullness dwell;” and that “we should receive out of his fullness” “everything that pertains to life and godliness.”

2. All-sufficient.

“The water gushed out of the stricken rock, and flowed like a river; so that it abundantly supplied the whole camp of Israel, (both men and animals,) following them in all their journeyings for the space of eight and thirty years.

Just so, who ever lacked, who has once drunk of the water that Christ gives to his Church and people? Never did any of them, never shall any, thirst again; for “the water that Christ gives them shall be in them a well of water springing up unto everlasting life! John 4:13-14. “

3. Universally accessible.

The water from the rock flowed to every quarter of the camp; and the people instantly dug pools for its reception, so that men and cattle were supplied without the least difficulty, Numbers 21:16-18.

Just so, how free is our access to Christ; free to all people, and at all times! Hear his own invitation, and the invitation of his Spirit, of his Church, and of all that know the value of those living waters, Revelation 21:6-7. As the vilest murmurers in the camp drank of that stream, so may even the most flagrant rebels in the universe drink of these living waters, Psalm 68:18, Christ has within him the fullness of the Spirit, and “pours out that Spirit abundantly, Titus 3:6. ” upon all who call upon him; upon all, without price, Isaiah 55:1, without stint, John 7:37-39, and without upbraiding, James 1:5.

We may learn from hence.

1. The experience of real penitents.

Their thirst after the Savior is urgent and insatiable, Matthew 5:6; What a blessed sight would it be to behold a whole congregation as eager in their desires after Christ, as the Israelites were after a supply of water for their bodies! May the Lord hasten the season when this thirst shall prevail throughout all the world!

2. The mercy reserved for them.

They may feel many painful sensations, and be greatly disquieted for a season; but the promise which God has given them shall surely be realized by all! Isaiah 41:17-18; Isaiah 43:20.

Charles Simeon (1759-1836)

Exodus 16:35

“The Israelites ate manna forty years, until they came to a land that was settled; they ate manna until they reached the border of Canaan.”

The history of the Israelites in the wilderness contains an uninterrupted series of miracles. It might be well expected, that two million people encamped in a barren desert would soon begin to need fresh supplies of food. And so it happened. In a month after their first departure from Egypt, they had exhausted the store that they had brought with them. But God, who had brought them thus far, would not allow them to remain destitute any longer than was necessary to try their faith and patience. He therefore gave them from the clouds a peculiar kind of food, (such as had never been seen before,) a small white substance, like coriander-seed, which, when ground in a mill and baked or seethed in water, was extremely palatable.

We propose to make some observations upon,

I. The provision God gave the Israelites.

Let the occasion on which he gave the manna be first considered.

Instead of confiding in that God who had so often, and so wonderfully interposed for them, they murmured against him in a most impious manner, wishing that he had involved them in the judgments which had desolated Egypt, rather than that he should have brought them into their present difficulties. And though their complaints were directed professedly only against Moses and Aaron, they were, in fact, against God himself, by whose direction alone every step had been taken.

How astonishing was it that God should take occasion from such a grievous act of impiety to give them such tokens of his love and mercy! Might we not have expected rather that he should execute upon them his severest judgments? But thus he has done in all ages, in order to display the sovereignty and the riches of his grace!

To Adam, Genesis 3:6; Genesis 3:12; Genesis 3:15.

To Saul, Acts 26:10-16.

To ourselves in unnumbered instances, making our sins the occasion of deeper humiliation.

Next, let us notice the directions he gave respecting the manna.

They before to gather the manna from day to day, reserving none of it for the morrow, verse 19. This was to teach them their entire dependence upon God, and impress them with a sense of God’s continued care of them. And though we are not forbidden, yes rather are commanded, to make suitable provision for our families—yet in the habit of our minds we are to be continually dependent on God, and free from all anxious care or distrust.

They were not to gather any on the Sabbath, but to provide a double portion on the day preceding it. How early was the observance of the Sabbath inculcated! The law was not yet given; therefore the observance of the Sabbath was not a mere ceremonial commandment. Nor was the injunction relative to it either given by Moses, or received by Israel, as a new thing. It doubtless had been enforced from the beginning of the world; and consequently we, no less than the Jews, are bound to lay aside all temporal concerns, as much as possible, on that day, and to consecrate it wholly to the service of our God.

They were to preserve some of it in a pot, and lay it up before the Lord as a memorial for future generations, verse 33. They were not to forget the mercies given to them; but rather to transmit to their last posterity the remembrance of them; in order that they also might be led to serve and trust in the living God.

And have not we also memorials of the love of God to us? Search the records of our national history, or let every one consult his own personal experience; and we shall find abundant reason to adore that God, who has interposed for us in ten thousand dangers, and supplied our continually returning needs.

The peculiar interposition of God in relation to the manna deserves also particular notice.

It was so ordered by his providence, that, when the members of the different families had put together the portions which they had severally collected, and measured it out again for the purpose of distributing to each his regular portion, there never was found any excess, or any lack, verses 6–18. What this was designed to teach us, we are at no loss to determine; since God himself has suggested the proper improvement of it.

We all are members of one great family. Some, by God’s blessing on their diligence, or by some other means, possess much; while others, through a variety of circumstances, possess but little; we ought therefore (not indeed to make one common stock, but) to “lay put aside something for the poor, according as God has prospered us, “that, as far at least as the enjoyment of the necessities of life are concerned, there may be an equality; the abundance of the rich supplying the necessities of their less-favored brethren, 2 Corinthians 8:14-15. O that there were in all of us such a heart, and that, instead of scraping together all that we can save, for the purpose of enriching our families, we found our happiness in doing good, being “glad to distribute, and willing to share!”

From viewing the mercies God given to the Israelites, let us turn our attention to,

II. The corresponding provision he has given us.

The apostle Paul tells us, that the manna of which we have been speaking, was “spiritual food 1 Corinthians 10:3.” It was carnal indeed in its immediate use; but it typically shadowed forth the food on which our souls must live; and, to those who partook of it in faith, it was a source of spiritual and eternal blessings.

The Lord Jesus Christ has fully explained the subject to us; and drawn a parallel between the manna on which the Israelites subsisted, and himself as the life of our souls, John 6:32-58. We shall not trace that parallel here, but consider the subject in a more appropriate view.

Three things then we wish you to remark:

1. The freeness of this provision.

What have we done to merit the gift of God’s dear Son? We were rebels against the Majesty of Heaven, and deserved nothing but “wrath and fiery indignation to consume us!” The manna rained around the tents of the murmuring Israelites was not more freely given, than Christ is sent to us, and salvation by him is offered to us in the Gospel! Isaiah 55:1.

2. The suitableness of this provision.

The manna was adapted to nourish equally the infant and adult. And to whom is not Christ suited? The great sinner will find in him precisely such a Savior as his necessities require. The weak, the timid, the disconsolate, yes, all people in all possible circumstances, shall find that he is as much suited to their individual cases, as if God had sent him for them alone; and to their palate, as though they themselves had chosen what kind of a Savior they would have.

3. The sufficiency of this provision.

The vigor of all was renewed from day to day by means of the food provided for them; and they were enabled to march or fight, as occasion required.

What cannot he do who feeds upon the Lord Jesus Christ? What conflicts shall not he support; what victories shall not he gain? “The grace of Christ will be sufficient for him;” and he will be “able to do all things through Christ who strengthens him”

He who gathers most of this heavenly manna, will indeed have no excess; but he who gathers ever so little, shall have no lack”; Twice is it repeated in our text, that they ate of the manna until they arrived at the promised land; never did it fail them; nor did they ever need any other food. And thus assuredly shall Christ continue to the end, as the support of all who feed upon him; and, in possessing “that hidden manna,” they shall have all that they can need in this dreary wilderness; they shall have a pledge and foretaste of Heaven itself! Revelation 2:17.

Charles Simeon (1759-1836)