Exodus 16:16-18

“This is what the LORD has commanded: ‘Each one is to gather as much as he needs. Take an omer for each person you have in your tent.'” The Israelites did as they were told; some gathered much, some little. And when they measured it by the omer, he who gathered much did not have too much, and he who gathered little did not have too little. Each one gathered as much as he needed.”

To exercise faith, in opposition to all the dictates of sense, is no easy attainment. For instance; the Jews in the wilderness soon found that they had no means of subsistence; and no prospect was before them, but that of speedily perishing by hunger and thirst. Yet they did not well to murmur against Moses and Aaron, who, as God’s appointed agents, had brought them forth from Egypt; in fact, their murmuring was against God himself, to whom they should rather have applied themselves in earnest prayer for the relief of their necessities. The wonders which he had already wrought for them were abundantly sufficient to show them, that, while under his care, they had nothing to fear. Doubtless the pressure of hunger and of thirst rendered it difficult for them to believe that God would provide for them; and God therefore mercifully bore with their impatience, and relieved their needs; he gave them water out of a rock; and supplied them with bread from the clouds, even with bread sufficient for them from day to day.

In relation to the manna, which was rained every night round about their tents, and which they were commanded to gather for their daily use before the risen sun had caused it to melt away, there was this very peculiar circumstance daily occurring during the whole forty years of their sojourning in the wilderness, that, while the head of every family was to gather a certain portion (an omer, about five pints,) for every person dependent on him, “and when they measured it by the omer, he who gathered much did not have too much, and he who gathered little did not have too little. Each one gathered as much as he needed.”

Now this circumstance being so very peculiar, I shall endeavor to unfold it to you in its proper bearings; in order to which I shall consider it,

I. As a historical record.

A more curious fact we can scarcely conceive; and it is the more curious, because it occurred, not occasionally in a few instances, but continually, for forty years, through the whole camp of Israel.

It arose, I apprehend,

1. From God’s merciful disposition towards them.

A variety of circumstances might occur from time to time to prevent some heads of families from making the necessary exertion before the sun should have dissolved the manna, and have deprived them of the portion which they ought to have gathered. Illness, in themselves or their families, might incapacitate them for the discharge of their duty in this matter; or a pressure of urgent business cause them to delay it until it was too late. In this case, what must be done? God, in his mercy, took care that there should be in some a zeal beyond what their own necessities required, and that their abundance should he sufficient to counterbalance and supply the needs of others. In order to this, he needed only to leave men to the operation of their own minds. They did not collect the food by measure, but measured it after they had brought it home; so that they might apportion it to every member of their family, according to the divine command.

Hence it would often occur, that one who was young, active, vigorous, and disengaged, would exceed his quota; while another who was enfeebled by sickness, or depressed by sorrow, or occupied with some urgent business, as that of attending on his sick wife and family, might collect but little. Neither the one might think of administering relief, nor the other of receiving it; but in all cases where there was excess or lack found in the exertions of one, there was a corresponding lack or excess in another; so that, on measuring the whole, there was no excess or defect throughout the whole camp.

In fact, this, in some respect, obtains throughout the whole world; for though there is doubtless a great disparity in men’s possessions, arising from different circumstances, the rich unwittingly supply the necessities of the poor, by dispersing their wealth in return for the comforts or elegancies of life. And thus, to a much greater extent than men in general are aware, is equality produced among them; all having necessary food and clothing.

2. From their bountiful disposition towards each other.

In this view Paul quotes the very words of my text. He is exhorting the Corinthians to liberality in supplying the needs of their poorer brethren; he tells them, however, that he did not mean to burden them for the purpose of easing others; but only that, by an equality, their present abundance might be a supply for the needs of others; who, in return, might supply Their needs, in case circumstances should arise to admit of it and require it; so that there might be, under all circumstances, an equality; as it is written, “He who had gathered much had no excess; and he who had gathered little had no lack, 2 Corinthians 8:13-15.”

This sense does not at all oppose that which I have before given; on the contrary, it rather confirms the former sense; for it supposes that the excess was collected accidentally, as it were, in the first instance, and without any express intention to dispose of it to others; but on its being found to exceed their own needs, they liberally dispensed it to supply the needs of others; the donors at one time being the recipients at another; and the obligations conferred being mutual, as occasion required.

This, too, is still agreeable to the order of God’s providence in the world. No one can tell what change of circumstances may arise, to elevate or depress any man; but events continually occur to render a reciprocation of friendly offices both practical and necessary, and to call forth among ourselves the dispositions that were exercised among the people spoken of in our text.

But, to enter more fully into the design of God in this fact, we must notice it,

II. As a mystical ordinance or appointment.

That the manna was a type of Christ, is beyond a doubt; our blessed Lord himself drew the parallel, in the most minute particulars, John 6:31-58; On this account the manna is called “spiritual food, 1 Corinthians 10:3;” and when, in the bestowment of it, there was so remarkable a circumstance perpetuated throughout the whole camp for forty years, we cannot doubt but that it was intended to convey some particular and very important instruction. Nor does the construction put upon it by Paul in one point of view, at all militate against a different construction of it in another view. His interpretation refers to it only as a temporal ordinance; but, as it was a spiritual ordinance also, we must endeavor to derive from it the instruction which, in that view, it was intended to convey Matthew’s explanation of Isaiah 53:4-5. (See Matthew 8:16-17.) This does not invalidate the construction put upon it by Peter, 1 Peter 2:24. Both senses were true; but the spiritual sense was the more important; I think, then, that we may see in it,

1. Our privilege, as believers.

Believers now feed on Christ, as the whole Jewish nation fed upon the manna; and from day to day it is found, that “those who gather much have no excess; and those who gather little have no lack.”

In the Church of God at this day people are very differently circumstanced; some having much leisure, and deep learning, and many opportunities of attending ordinances in public, and of acquiring information in private; while others are so entirely occupied with temporal concerns, or so remote from opportunities of instruction, that they can gather but little comparatively of the heavenly bread. But have the one therefore any excess, or the other any lack? No. We will ask of those who are most devoted to the Word of God and prayer, whether they find their attainments in knowledge and in grace so abundant, that they have more than their necessities require? No. You know, that if your attainments were a hundredfold more than they are, there were scope enough for the employment of them, without overburdening your souls; you would still “forget all that was behind, and be reaching forward for that which was before, if by any means you might obtain the prize of your high calling in Christ Jesus, Philippians 3:13-14.”

On the other hand, I will ask of those whose attainments are more contracted; Do you not find that your more slender portion is sufficient for you? You feed on the Lord Jesus Christ as the bread of life; and do you not find that he nourishes your souls; and that pardon, and peace, and holiness, are the fruits of your communion with him? Yes! It is said, “He who believes” (not he who is very strong in faith) “shall be saved;” yes, and that “all who believe (whatever be their stature or growth in grace) are justified from all things.”

If you are but a child in the faith, incapable of digesting strong meat, you find that “the sincere milk of the word” is sufficient to nourish and support you. If you be but a lamb in Christ’s flock, “he carries the lambs in his bosom,” because “it is not the will of your Father that one of his little ones should perish.” This is no reason for your neglecting to exert yourselves to the uttermost; but it is a comfort to you to know, that, though from the peculiarity of your circumstances you have been able to gather but little, you neither have, nor shall have, any occasion to complain that you have “lacked” what was needful for you. If you have had no superabundance of grace, “your strength has been according to your day.”

2. Our duty, as saints.

All, while they judged their first offices due to those who were immediately dependent on them, considered themselves as members of one great family, and bound to administer help to all whose necessities should require it. Thus should the whole collective mass of believers consider themselves bound to render every possible assistance to every part of Christ’s mystical body. Every joint is to supply a measure of nutriment according to its capacity, for the good of the whole body; so that the whole may be strengthened, and edified in love, Ephesians 4:15-16. The command is plain, “Strengthen the weak hands, and confirm the feeble knees; say unto those who are of a fearful heart, Be strong; fear not; your God will come and save you! Compare Isaiah 35:3-4 with Hebrews 12:12-13.”

With whatever we are enriched, we should be ready to impart of our stores liberally and without grudging; considering that we are but stewards of all that we possess, and that in dispensing to others the benefits we have received, whether they are of a temporal or spiritual nature, we most resemble our Heavenly Father, and best answer the ends for which those blessings have been committed to us.

True, indeed, we have not anything of our own, which we can impart to others; (we have no more oil in our lamps than is needed for ourselves Matthew 25:8-9;) nor can any diligence in the head of a family supersede the necessity of every member gathering for himself; (for “every man must bear his own burden Galatians 6:5;”) but still, as instruments in God’s hands, we may be serviceable to many, James 5:19-20, and may, as golden pipes, convey the golden oil, for the enlightening and edifying of the Church of God, Zechariah 4:12 with 1 Thessalonians 5:11; 1 Thessalonians 5:14.

Having thus marked the distinct views in which I conceive the fact before us ought to be regarded, I will now, in conclusion, suggest the instruction to be derived from it in a collective view.

We may learn from it:

1. Contentment.

The whole people of Israel had but this food for forty years; nor, except for use on the Sabbath-day, was any of it to be treasured up, even for a single day. The whole people of Israel were to exist on God’s providence, exactly as the birds of the air and the beasts of the field. Nor was anything more than food and clothing to be the portion of so much as one among them; with this they were to be content; and with a similar portion should we also be content, 1 Timothy 6:8.

Hear Paul’s experience on this subject, “I am not saying this because I am in need, for I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in need, Philippians 4:11-12.”

Precisely such should be the frame of our minds also. We should offer continually, and from our inmost souls, that prayer which our Lord has taught us, “Give us day by day our daily bread;” and we should be willing to live dependent on our God for every blessing, whether for body or for soul, whether for time or for eternity.

2. Confidence.

In parting with any excess which they might have attained, the whole people of Israel showed that they looked to God alone for a supply of their necessities, and that they had no doubt of his continued care even to the end.

The same lesson should we also learn. “So do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the pagans run after all these things, and your heavenly Father knows that you need them. But seek first his kingdom and his righteousness, and all these things will be given to you as well. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own. Matthew 6:31-34.”

We should regard God as our Parent; who, if he does not neglect the birds of the air, or the lowest worm of the earth, will surely not neglect his own children, but will rather feed them with bread from Heaven, and cause that bread to follow them in all their journeys, than leave them one day without the supply that is needful for them.

3. Liberality.

Certainly, to give away the excess which they had gathered, when they had not anything in hand for their subsistence on the morrow, was a bright example of generosity. I am far from saying that we, under our dispensation, should carry our liberality to the same extent; but I have no doubt but that the spirit which they manifested should be cultivated by us also, and that to a much greater extent than is generally imagined.

The instruction given by John the Baptist to the people of his day was, “He who has two coats, let him give to him that has none; and he who has food, let him do likewise, Luke 3:11.”

If it is thought that this was nothing but an Eastern proverb, I answer, that Paul, in the very place where he quotes the words of my text, proposes to our imitation the example of the Macedonians, “And now, brothers, we want you to know about the grace that God has given the Macedonian churches. Out of the most severe trial, their overflowing joy and their extreme poverty welled up in rich generosity. For I testify that they gave as much as they were able, and even beyond their ability. Entirely on their own, they urgently pleaded with us for the privilege of sharing in this service to the saints. 2 Corinthians 8:1-4.”

Nay more, he proposes to us the example of our blessed Lord himself, who “though he was rich, yet for our sakes he became poor, that we through his poverty might be rich! 2 Corinthians 8:9.”

Let this mind then be in you, my beloved brethren; and account yourselves rich—not in proportion to what you can consume upon yourselves, but according to what you are able to administer for the benefit of others. “In bearing one another’s burdens, you shall best fulfill the law of Christ! Galatians 6:2.”

Charles Simeon (1759-1836)

Exodus 15:26

“I am the Lord who heals you.”

Scarcely had the Jews passed the Red Sea before they began to murmur; as the Psalmist has said, “They provoked him at the sea, even at the Red Sea, Psalm 106:7.” True it was that they must have suffered greatly, both they and their cattle, when they were three days without water; and when, on finding water, it was so bitter that they could not drink it. But, when they had been conducted there by God himself, (for the pillar and the cloud never left them day or night, Exodus 13:22,) they might be assured that He, who had so miraculously delivered them hitherto, would, if they cried unto him, supply their needs. They should have had recourse to prayer therefore, and not to murmuring.

But this conduct of theirs gave occasion for a rich display of God’s mercy towards them, and for an explicit declaration on his part what the rule of his procedure towards them in the future should be. They were delivered from the Egyptian yoke; but they were not to cast off obedience to their God. They were, as his redeemed people, to consecrate themselves to him, and to obey his voice in all things; and, according as they performed or neglected their duty to him, he would extend to them his favor, or visit them with his displeasure; either loading them with, or exempting them from, the diseases with which the Egyptians had been visited, and which they greatly dreaded, verse 6 with Deuteronomy 28:27; Deuteronomy 28:60.

This declaration of God to them was so important, that the Prophet Jeremiah, a thousand years afterwards, referred to it, to show that, from the very first moment of the people having been taken into covenant with God, their sacrifices had been held as of no account in comparison with their obedience. “I spoke not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices. But this thing I commanded them, saying, Obey my voice, and I will be your God, and you shall be my people; and walk in all the ways that I have commanded you, that it may be well unto you, Jeremiah 7:22-23.” Nor is it less important to us at this day; for God will still deal with us according as we conduct ourselves towards him. The retribution indeed may not now be so visibly marked by external dispensations; but it shall be maintained in reference to our souls, God either healing our spiritual maladies, or giving us up to the power of them, according as we approve ourselves to him, or walk contrary to his commands. If we offend him by a willful and habitual disobedience to his will, none shall be able to protect us; but, if we surrender up ourselves sincerely to him, “none shall be able to harm us;” whatever we may either feel or fear, we may assure ourselves of his favor; for he is, and ever will be, “The Lord who heals us.”

In further discoursing on these words, we shall be led to point out,

I. The office which God executes in behalf of his people.

As God inflicts judgments on his enemies, so does he administer healing to his people; and this he does:

1. In a way of gracious exemption.

The Hebrews were exempted from the various calamities with which Egypt was overwhelmed. And this is particularly noticed in the words preceding my text, “I will put none of these diseases upon you which I have brought upon the Egyptians; for I am the Lord who heals you.” In like manner, if we are exempt from many diseases under which others labor, and by which their whole lives are embittered, we should acknowledge God as the Author of this distinction, and receive it as a special mercy at his hands.

We know that even under the Christian dispensation, bodily diseases are often sent by God, as the punishment of sin, 1 Corinthians 11:30 and James 5:14-15; and we cannot but feel that we have merited, on many occasions, such tokens of his displeasure. If therefore we, like the Hebrews, have been more highly favored than others—then we must, like them, be instructed that it is God alone who has healed us.

But in this general description of Jehovah we must not overlook that which, after all, was chiefly intended: his special favor towards his redeemed people, in reference to spiritual disorders. Thousands are given up, like Judas, to an obdurate heart and a reprobate mind; while some, like David and Peter, are recovered from their falls. To whom must the recovery of these be ascribed? To themselves? They had in themselves no more strength or power than the unhappy Judas had. It was to sovereign grace alone that they owed their restoration to the divine favor, and their return to the paths of holiness and peace.

And have not we similar obligations to our heavenly Physician? How often have we indulged in our hearts propensities, to which if we had been given up to, we would have fallen a prey, and perished forever! The sins of the most abandoned of the human race were small in their beginning, and by repetition became inveterate. O! what do we owe to God, who, while he has left others to follow the wicked imaginations of their own hearts, has restrained us, “hedging up our way with thorns, and building a wall, that we might not be able to prosecute the paths” which our corrupt hearts so perversely sought! As far then as by his preventing grace he has kept us from evil, we have reason to adore him as “the healer” of our souls.

2. In a way of effectual interposition.

On many occasions did God visit his people with severe chastisements; which he as often removed at the intercession of Moses, or on the humiliation of their souls before him.

Just so, have there not been times when, by disease or accident, are have been brought low; and when, if the evil inflicted had been allowed to attain the same resistless power as it has acquired over others, we must have fallen a sacrifice to its assaults! Whence is it, I would ask, that we have been restored to health, while others have died under the influence of the same disease? Greatly do we err, if we ascribe our recovery to anything but the gracious favor of our God. He may have made use of medicine as the means; but whatever may have been the secondary cause, the one great primary cause of all has been the good pleasure of God, whose province alone it is “to kill and to make alive, to wound and to heal, Deuteronomy 32:39.”

And what shall we say, if we have been healed of spiritual disorders? It is well known that man is altogether corrupt; so that we may apply to him that description which is given of the Jewish state, “from the sole of the foot even to the head, there is no soundness in him, but wounds, and bruises, and putrefying sores! Isaiah 1:6.”

In every faculty of our souls we are corrupted and debased by sin:

our understanding is darkened;

our will is rebellious;

our affections are sensual;

our very conscience is blind and partial.

Now, if God has dealt with us as he did with the springs of Jericho, 2 Kings 2:20-22—if he has cast the salt of his grace into our souls, and healed us at the fountain-head, have we not cause to bless and magnify his name? It is expressly in reference to such a miracle as this that God assumes to himself the name contained in our text.

The waters of Marah being so bitter as to be unfit for use, God directed Moses to cast a certain tree into them, by means of which they were instantly made sweet.

And are not we also directed to “a tree, whose very leaves are for the healing of the nations, Revelation 22:2.” Its virtue indeed is not known by thousands, in whose presence it stands; and therefore they continue ignorant of its healing efficacy. But was its virtue ever tried in vain? No! nor ever shall it be. Only let Christ be received into the heart by faith, and the whole man will be renewed:

the understanding will be enlightened,

the will will be subdued,

the affections will be purified, and

the whole soul will be “changed into the divine image in righteousness and true holiness.

Now, what if God has pointed out this tree to us? What if we have experienced its healing efficacy? Then have we in ourselves an evidence that our blessed Savior sustains the office claimed by him in our text; and then we are called to acknowledge it with gratitude, and to adore him for this stupendous exercise of his power and grace!

Such being the office of our blessed Lord as our Healer, let us consider,

II. The duty which we owe him in reference to it.

This, though already in a measure anticipated, may with great propriety be now more distinctly noticed.

1. We should acknowledge him in the mercies we have received at his hands.

I am sure that God’s preventing goodness is by no means appreciated as it ought to be. We see others sick and dying; and little think to whom we owe it that their lot has not been given to us. We are restored after sickness; and how soon do we forget the hand that has delivered us.

Nor are we less insensible of our obligations to God for preservation from great and heinous sins; whereas, if we noticed the falls of others who were in every respect as likely to stand as ourselves, we would be filled with wonder and admiration at the distinguishing mercies given unto us.

Even converting grace, alas! how little gratitude does it excite in our hearts! We can see clearly enough the goodness of God to Israel in bringing them out of Egypt, and in making them a peculiar people to himself, while their Egyptian taskmasters were left to perish. But “that deliverance, though glorious, had no glory,” in comparison with that which is given to us.

But I call on all to look at the mercies which they have experienced, and at the means by which they have been procured for a ruined world. The tree that heals us has been felled; the Savior has been “wounded for our transgressions, and bruised for our iniquities; and by his stripes we are healed!” Yes, the Savior himself has died, that we may live! Compare Isaiah 53:5 with 1 Peter 2:24.

Shall anyone, then, who has experienced the virtue of his blood and the efficacy of his grace, not bless him? O! let every soul stir himself up to praise his God, and break forth like David, “Bless the Lord, O my soul, and all that is within me bless his holy name! Bless the Lord, O my soul, and forget not all his benefits; who forgives all your sins, and heals all your diseases! Psalm 103:1-3.”

2. We should apply to him for the mercies which we may yet stand in need of.

Why does the Savior proclaim to us his office as Healer, but that we may apply to him to execute it in our behalf? That you are all laboring under a mortal disease, is certain; and that there is but one remedy for all, is equally clear. That remedy is all-sufficient; none ever perished, who applied it to their souls.

See our Redeemer in the days of his flesh; was there any disease which he could not cure? Was not even a touch of his garment instantly effectual for one who had spent her all upon physicians, and to no purpose?

Methinks I hear one complaining, that sin and Satan have such an entire possession of his soul, as to render his state altogether hopeless. But “is there no balm in Gilead? Is there no Physician there?” Look at the demoniac in the Gospel; so entirely was he possessed by Satan, that no chains could bind him, no restraints prevent him from inflicting deadly wounds upon himself. But a single word from the Savior expels the fiend, and causes the maniac to sit at his feet, clothed, and in his right mind!

Fear not then, desponding sinner; for there is nothing impossible with him. And if you say, ‘True; but he has already tried his hand upon me in vain, and given me up as incurable!’ Hear then what he speaks to you by the Prophet Isaiah, “For his iniquity I was angry, and smote him; I hid, and was angry; and yet he went on forwardly in the way of his heart.” (Here is your very case; and what says he to it? Does he say, ‘I have therefore given him up as incurable?’ No; but (“I have seen his ways, and will heal him.” Heal him, does he say? Yes, “I will heal him, and will restore comforts to him, Isaiah 57:17-18.” Go then to him, you desponding soul. Say to him, as David did, “Lord, be merciful unto me; heal my soul, for I have sinned against you, Psalm 41:4.”

If you reply, ‘There is no hope for me, because I have once known the Lord, and have backslidden from him;’ be it so; yet, as a backslider, hear what a gracious message he sends you by the Prophet Jeremiah, “Return, O backsliding children, and I will heal your backslidings! Jeremiah 3:2.” One thing only would I guard you against, and that is, “the healing of your wounds slightly, Jeremiah 6:14.” Let your wounds be probed to the very bottom; and then, as the waters of Marah were healed so as that the fountain itself was changed, so shall your soul be purified throughout, and “the waters flowing from you spring up unto everlasting life! John 4:14; John 7:38.”

Charles Simeon (1759-1836)

Exodus 15:23-25

“When they came to Marah, they could not drink its water because it was bitter. (That is why the place is called Marah.) So the people grumbled against Moses, saying, “What are we to drink?” Then Moses cried out to the LORD, and the LORD showed him a piece of wood. He threw it into the water, and the water became sweet. There the LORD made a decree and a law for them, and there he tested them.”

Great are the vicissitudes of human life; nor is there any person exempt from them. Even the most favored servants of God, when moving expressly in the way that he has appointed for them, may be reduced as it were in an instant from the highest pinnacle of earthly prosperity, to a state of the deepest distress and anguish.

Not to mention an imprisoned Joseph, a dethroned David, an incarcerated Daniel—we notice the whole nation of Israel exulting in the completest deliverance that ever was given to any people in the world, and within three days brought down to utter despondency. But from this we may derive much profitable instruction; while we notice,

I. Their trial.

This was indeed severe.

We have no idea in general how much our happiness, and even our very lives, depend on the common mercies of Providence. We acknowledge this indeed in words; but we have by no means a proportionate sense of our obligations to God for even a regular supply of water.

The Israelites had traveled three days, and had found no water; until at last, coming to Marah, they found an abundant supply; but, behold, the water was so bitter, as to be incapable of being turned to any good use. When the Israelites, in addition to their want, were made to experience this painful disappointment, they broke out into murmuring and complaints.

But their murmuring was wrong.

Had the question they put to Moses, been nothing more than a simple interrogation, it had been innocent enough; but it was an unbelieving, passionate complaint. (Just so, how often are our words also, or our actions, inoffensive perhaps as to their external form, while, on account of the spirit with which they are blended, they are most hateful and detestable in the sight of God!) But why should they murmur against Moses? He had not conducted them there of his own mind, but by God’s command. Their displeasure against him was, in fact, directed against God himself. (Just so, it will be well for us to remember, that in venting our wrath, and indignation against the instruments by whom God at any time afflicts us, we vent it in reality against the God who uses them!) And why should they murmur against God?

Had God committed an oversight in leading them into that situation?

Had God forgotten to be gracious?

Was God so changed within the space of three days, that he could no longer devise a way for their relief?

Or was his ear become so heavy that he could not hear, or his hand so shortened that he could not save?

Should they not rather have concluded, that now, as on many recent occasions, God had permitted their trial to be great, in order that he might the more abundantly magnify his own power and mercy in their deliverance?

Doubtless this would have befit them who had seen so many and such stupendous miracles wrought in their behalf.

We next fix our attention upon,

II. Their deliverance.

Some have thought that the healing of the waters by casting a piece of wood into them, was intended to typify the sweetening of all our afflictions, and the removing of all our sorrows, by the cross of Christ. It might be so; but we are afraid to venture upon any ground not expressly trodden by the inspired writers. We therefore rather content ourselves with showing what God indisputably declared by this singular interposition:

1. That God is never at a loss for means whereby to effect his purposes.

If we cannot see some opening whereby God can come to our relief, then we are ready to think that he is quite excluded from us. But what need has he of any means at all? What means did he employ in constructing the universe? Indeed the very means he does use, are generally such as tend only to evince by their utter inadequacy, the mighty working of his own power. It was thus when he healed the deleterious waters of a spring, and the barrenness of the land through which they ran, by a single cruse of salt, 2 Kings 2:21; and thus also when he restored the serpent-bitten Israelites by the mere sight of a brazen serpent.

As to the idea of the tree itself possessing qualities calculated to produce the effect, it cannot for one moment be admitted; because the waters were sufficient for the supply of two million people, besides all their cattle; and because the effect was instantaneously produced.

We therefore say again, that the insufficiency of the means he used, displayed only the more clearly the all-sufficiency of his own power, precisely as when by the voice of a feeble worm he awakens men from their death in trespasses and sins! 2 Corinthians 4:7.

2. That he will put honor upon humble and believing prayer.

There is such “efficacy in the fervent prayer of a righteous man,” that God, if we may be permitted so to speak, is not able to withstand it. See people in any circumstances whatever, and you are sure to find them extricated from their difficulties, and made victorious over their enemies, when once they begin to pray. Even if the people themselves be ever so unworthy—yet, if they have an Advocate and Intercessor for them at the throne of grace, they almost invariably escape the judgments which God had denounced against them; so cordially does “God delight in the prayer of the upright,” and so desirous is he to encourage all people to pray for themselves.

The murmuring spirit of the people might well have provoked God to decline all further communication with them; but Moses prayed; and his cry entered into the ears of the Lord of Hosts.

But both the trial and deliverance were sent with a view to some ulterior good; let us consider,

III. God’s design in both the trial and deliverance.

Among other objects which God designed to accomplish, the two following seem to be peculiarly prominent. He sought to bring them to a sense of,

1. He sought to bring them to a sense of their duty.

What particular statutes and ordinances God promulgated to them at this time, we are not informed. But there is one thing which he certainly made known to them; namely, the conditional nature of the covenant which he was about to make with them, and the suspension of his favors upon their disobedience. They had hitherto dwelt only on their privileges, without at all considering their duties; they thought of what God was to be to them; but not of what they were to be to God. Now God, having softened their minds by a heavy trial, and conciliated their regards by a miraculous interposition, opens to them the connection between duty and privilege; and thereby prepares them for becoming “a holy and peculiar people, zealous for good works.”

2. He sought to bring them to a sense of their sinfulness.

This mixture of judgment and mercy was well calculated to bring them to a knowledge of themselves. The trial alone would only irritate and inflame their minds; but the deliverance applied a balm to their wounded spirits. By the union of them they would be humbled, and led to acknowledge the heinousness of their ingratitude, their unbelief, their murmuring, and rebellion. This is expressly declared to have been a very principal end of all the dispensations of God towards them in the wilderness Deuteronomy 8:2; and it is a main object of his diversified dealings with his people at this day.

Application:

1. Let us learn to mark the effect of trials and deliverances on our own minds.

If trials always, instead of humbling, disquiet us; and if deliverances produce only a temporary impression, and not a lasting change on our hearts—then can we be right before God? They ought to “work patience, experience, and hope;” and by means of them our faith ought to be so purified, as to tend “to the praise and honor and glory of our God at the appearing of Jesus Christ, 1 Peter 1:7.” By examining into this point we may “prove our own selves,” and ascertain with considerable precision our true character.

2. Let us learn to distrust our religious feelings.

We may be moved under a sermon or any particular occurrence; we may sometimes be dissolved in tears, and at other times be elevated with joy; and yet have no root in ourselves, nor any inheritance with the saints in light. Who that had heard the devout songs of Israel at the Red Sea, would have thought that in three days they could so totally forget their mercies, and indulge such a rebellious spirit? But look within; and see whether, after an occasional exercise of religious affections, you have not, within a still shorter space of time, been hurried into the indulgence of the most unhallowed tempers, and the gratification of a spirit that is earthly, sensual, and devilish!

Ah! think of “the stony-ground hearers, who received the word with joy, and yet in time of temptation fell away.” Lay not then too great a stress on some transient emotions; but judge yourselves by the more certain test of a willing and unreserved obedience.

3. Let us learn to place an entire and uniform dependence on God.

God may see fit to try us, and to delay the relief that we implore. But let us not entertain hard thoughts of him. From the time of Abraham it has passed into a proverb, that “in the mount, the Lord shall be seen.” Our Isaac may be bound, and the knife actually lifted up to inflict the fatal blow, and all who might interpose to rescue the victim may be at a great distance; but, in the moment of need, God’s voice from Heaven shall arrest the murderous hand, and deliver us from the impending stroke. “The vision is yet for an appointed time; therefore, though it tarries, wait for it; for at the appointed season it shall come, and not tarry, Habakkuk 2:3.” Whether our afflictions be of a temporal or spiritual nature, we may rest assured of this blessed truth, that “they who wait on him shall never be confounded.”

Charles Simeon (1759-1836)

Exodus 15:11

“Who among the gods is like you, O LORD? Who is like you—majestic in holiness, awesome in glory, working wonders?”

Exalted favors from God may well be repaid in devout thanksgivings to God; they are the least returns that we can make to our heavenly Benefactor; and so reasonable is this tribute, that people who are far enough removed from solid piety, will, under a sense of recent obligations, often cordially unite in paying it to the God of their salvation.

The hymn before us was composed by Moses, on occasion of the deliverance given to Israel at the Red Sea; and it was sung by all the Israelites, probably by the men and women in an alternate and responsive manner, Miriam leading the women, and, together with them, accompanying the song with timbrels and dances, verses 20-21. It is the most ancient composition of the kind, that is extant in the world. The two first verses are a kind of preface, declaring the occasion, and the inspired penman’s determination to celebrate it; somewhat like that in Psalm 45:1. The mercy then is stated in a most animated manner; and afterwards, its effects, both immediate and remote, are circumstantially predicted. But, between the statement of the mercy and its effects, is introduced an apostrophe, addressed to God himself, and ascribing to him the glory due unto his name. To this portion of the hymn we would now direct your more particular attention. It declares that:

I. God is to be admired for his holiness.

God is essentially and supremely holy!

He is not only called, by way of eminence, “The Holy One,” but this attribute is said exclusively to belong to him, “You alone are holy.” As for the gods of the heathen, many of them were no other than deified monsters, patrons of lewdness, of theft, of drunkenness, and every kind of iniquity; and among the rest there was not found even the smallest semblance of real universal holiness. Well therefore might the challenge be made in reference to this, “Who among the gods is like unto you, O Lord?” This attribute of holiness is, in fact, the crown of all the other attributes of God; for, without it, no other perfection could be either amiable in itself or worthy of the Supreme Being.

But, without entering into the general view of this subject, we need only look at the “wonders done” on this occasion; and there we shall see a display of this attribute in its most striking colors. Behold his indignation against sin, how it burned against the oppressors of his people, and the despisers of his authority! The very elements themselves were made to rise against the proud associates in iniquity, and to execute upon them the vengeance they deserved. For this he is greatly to be admired and glorified.

No other perfection more attracts the attention of all the glorified saints and angels in Heaven, than holiness. Compare Isaiah 6:3 with Revelation 4:8. And, notwithstanding it is hateful and dreadful to impenitent sinners, God’s holiness is an object of the highest admiration among those who have learned to appreciate it aright. David was altogether enraptured with God’s holiness, Psalm 99:3; Psalm 99:5; Psalm 99:9; and every real saint will “give thanks at the remembrance of it, Psalm 30:4.”

While he is thus admired for his unspotted holiness,

II. God is to be feared for his power.

God is a God of unrivaled power!

The gods of the heathen cannot hear, or see, or move; but the power of Jehovah is infinite. What less than omnipotence could have performed the “wonders” which are here celebrated? See how easily the expectations of his enemies were disappointed, and their bloody purposes were frustrated, by one blast of his displeasure! The picture here is highly finished. The amplification in the former verse, and the conciseness of the latter, form a beautiful contract; while the image that closes the description, strongly marks the completeness of the judgment executed.

For his omnipotence God is greatly to be feared.

For this exercise of his power indeed he was praised; as well he might be, for such a merciful and complete deliverance. But it may truly be said, that he is “fearful in praises, for this display of his power clearly shows, that “it is a fearful thing to fall into the hands of the living God.” Accordingly we find, that the inspired writers generally make this improvement of God’s omnipotence, and suggest it as a motive:

to reverence his majesty,

to regard his will, and

to tremble at his displeasure,

Psalm 89:6-8; Hebrews 12:28-29; Deuteronomy 28:58-59.

We may learn from hence,

1. How the mercies of God are to be improved.

All of us have experienced mercies in abundance; and from them we may obtain the brightest discoveries of our God. O what displays of power, of goodness, and of truth, might all of us behold, if we called to mind the various deliverances which God has wrought out for us, and especially that redemption which was prefigured by the history before us!

The connection between the two is expressly marked by God himself; and we are told, what a mixture of admiration and reverence, of love and fear, a just view of these miracles of mercy will assuredly create, Revelation 15:3-4. Let them then produce these effects on us; and let us now begin, what we hope to continue to all eternity, “the song of Moses and the Lamb!”

2. How every attempt against him or his people shall surely end.

Here we see a lively representation of the final outcome of every contest which man shall enter into with his Maker. The forbearance of God may be long exercised; and his enemies may appear for a time to have gained their point. But in due time, Hell shall open wide its jaws to swallow them up, and they shall become the wretched victims of their own impiety! Against God and his Church, there is no device, no counsel that shall stand.

His Church is founded on a rock, and the gates of Hell shall not prevail against it. The enemies of our souls may follow us even to the last moment of our lives; but when the appointed moment is arrived for the completion of all God’s promises to us, our souls shall be freed from every assault, and “death and Hell, with all their adherents, be cast into the lake of fire! Revelation 20:14.”

Charles Simeon (1759-1836)

Exodus 14:31

“When the Israelites saw the great work the LORD displayed against the Egyptians, the people feared the LORD and put their trust in him and in Moses his servant.”

The state of man on earth is diversified with trials and deliverances, more or less, to the last hour of his life. Even when we have the clearest evidence that we are in the Lord’s way, we shall yet meet with many things which will involve us in trouble and perplexity.

The disciples were ordered by their Lord to cross the sea of Tiberias; but in passing it, they were overtaken with a storm, which threatened them with destruction. It was not possible for the Israelites to doubt, but that they were precisely in the place where God would have them; yet were they threatened with instant death by the proud vindictive monarch, from whose tyranny they had just escaped. But this grievous affliction was only introductory to a signal deliverance. God now interposed on their behalf, and wrought for them a “great work.”

That we may make a profitable use of this part of scripture history, let us consider,

I. The work referred to.

This is justly called “great;” for it was no less than the destruction of all the Egyptian army in the Red Sea. But that we may view it distinctly in all its parts, we observe that it was:

1. A discriminating work.

The pillar which had hitherto gone before the Israelites, to lead them in the way, moved, and stood behind them, as soon as their enemies had come within sight of their camp. But to the Egyptians it presented only a dark side, increasing thereby the natural darkness of the night, and preventing them from continuing their march; while to the Israelites it was a light of fire, enabling them to do whatever their situation and safety required.

Again, the sea which was divided by the east wind, opened a secure retreat for all the hosts of Israel; but as soon as the Egyptians attempted to follow them, it resumed its usual state, and overwhelmed them utterly; thus affording a passage to Israel, but only a grave to Egypt.

Now this manifest distinction which God made between the Israelites and the Egyptians, might well exalt the work in the eyes of those who were so greatly benefitted by it.

2. A judicial work.

Pharaoh and his courtiers had hardened their hearts against him, so that all the successive plagues could not bring them to submit to his will. Now therefore God gave them an opportunity to harden their hearts yet more against him. Instead of leading the Israelites at once into the wilderness, he led them aside to a situation, from whence apparently there was no escape. Rocks and morasses were on either side, and the Red Sea before them. This seemed a favorable opportunity for Pharaoh to overtake them, and to wreak his vengeance upon them; and Pharaoh, instigated by his resentment, determined not to lose the opportunity; he instantly collected all the chariots and horsemen in his army, and pursued them; and he rushed into the very snare which God had predicted he would fall into.

Again, Pharaoh had destroyed the male children of the Israelites in the Nile river; and now God visited this iniquity on him, and on all his army, in the Red Sea. Who does not see in these things a judicial blinding, and a judicial sentence; both of which, when contemplated by the Israelites, must raise this work yet higher in their estimation?

3. A glorious work.

God had said that he would get glory from Pharaoh and all his subjects; and that the Egyptians would at last be constrained to acknowledge Him as the one supreme God of all the earth. And truly this work did bring glory to God, Isaiah 63:12-14; for it displayed and magnified everyone of his perfections:

his wisdom in so accomplishing his own will, while no restraint whatever was imposed on the will of Pharaoh:

his power, in dividing the sea, and making the waters to stand as a wall, while the Israelites passed through “dry-shod;”

his justice, in allowing the Egyptians to proceed so far, as that, when enclosed in his net, they might all be destroyed;

his truth and faithfulness, in accomplishing to the posterity of Abraham the deliverance which he had promised four hundred years before.

This work did indeed manifest to Egypt and to Israel, that Jehovah “is the Most High over all the earth,” “a God, glorious in holiness, fearful in praises, doing wonders!”

Let us now proceed to notice,

II. The effect this work produced.

As stupid and insensible as that nation had shown themselves in the midst of all the mercies given to them in Egypt, they could not but be affected with this. Accordingly we find that, on seeing the hand of God thus stretched out against them, they began to feel:

1. A regard for God’s authority.

Fear is of two kinds, filial and servile; and it is probable that in some of the people the former predominated, and in others the latter. On an occasion somewhat similar, where God, in testimony of his displeasure against his people for desiring a king, sent a tremendous storm of thunder and lightning, we are told that “the people greatly feared the Lord and Samuel, 1 Samuel 12:18.” This was certainly a servile fear; and it would seem that the greatest part of the Israelites at the Red Sea were affected with no higher principle; because they even “within a few days forgot this work, Psalm 106:12-13,” and all the others that God had wrought for them. Indeed temporal deliverances, however great, will produce only transient impressions, if not accompanied with the saving grace of God. But a view of that redemption which we have in Christ Jesus—what will not that effect! That will implant a fear in the heart, a fear that shall be mighty and uniform in its operation, 2 Corinthians 5:14-15, a fear that shall expel all other fear, and “bring the whole soul into a willing captivity to the obedience of Christ”.

2. Confidence in God’s protection.

As fear, so faith also, is of different kinds. We read of many who, when they saw the miracles of Jesus, believed in him; and yet he would not commit himself to them, because he knew that their hearts were yet unrenewed, John 2:11; John 2:23-24. And Simon Magus is said to have believed, Acts 8:13, while yet he remained “in the gall of bitterness and the bond of iniquity.” Such in too great a measure, we fear, was the faith which the Israelites now reposed in God, and in his servant Moses. They were struck with an irresistible conviction, that God was all-sufficient for them, and that Moses was infallibly directed by him to manage everything for their good. In the very next trial, however, they lost the remembrance of their present convictions, and began to doubt and murmur as before.

Not so the people whose faith is truly spiritual; who, being united to Christ, are partakers of his redemption; they “know in whom they have believed;” and, whatever difficulties occur, they “hold fast their confidence,” saying with the Apostle, “He who spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?”

Improvement.

1. Let us take care that our pious affections are sincere and permanent.

Many good feelings may be excited in the heart by some particular occurrence, or some moving discourse. But “our goodness is apt to be like the morning dew, or the early cloud that passes away.” Such affections however will afford us no support in a trying hour; much less will they benefit us at the bar of judgment. Let us see to it therefore that we obtain, not merely some transient feelings of good, but a new nature; so that our fear of God be such as to make us obedient to his will, and our faith such as shall enable us to commit ourselves entirely to his disposal.

2. Let us, for the purpose of generating those affections in our hearts, contemplate deeply the great work of Redemption.

We never improve aright a typical deliverance, unless we turn our thoughts to the deliverance which it prefigured. What was intended by that before us, we can be at no loss to determine, since God himself has declared it to us in Isaiah 51:10-11. Our redemption by Christ’s obedience unto death, and our consequent deliverance from Hell, should never be far from our thoughts. It is so stupendous a work, that it has filled all Heaven with wonder; and the “riches” of divine grace contained in it are absolutely “unsearchable.” To know this, to feel this, to be savingly interested in this, will produce a change in our hearts, which shall last forever! The conversion of the soul is spoken of in terms directly referring to this event in Isaiah 11:15-16. And when we shall see our enemies dead upon the sea-shore, and ourselves placed beyond the reach of harm, it will furnish us with an inexhaustible subject of gratitude and thanksgiving.

Charles Simeon (1759-1836)

Exodus 14:15

“Tell the people of Israel to go forward.”

It is truly said by the prophet, “He who believes shall not make haste;” that is, he shall not yield to any fears, so as to be driven by them to adopt any hasty or improper measures for his deliverance. We may say on the other hand: He who believes shall not delay; he shall, in proportion to the degree in which his faith is exercised, discern the seasons for action, as well as for prayer; nor shall he be so occupied in one duty, as to overlook and neglect another.

That Moses believed God’s gracious promises of deliverance, we can have no doubt; for he reported them to the Israelites with unshaken confidence; yet it would seem, by the continuance of his urgent petitions after he had received these promises from God, that he was almost afraid that his enemies would be upon him, before the promises could be fulfilled. Doubtless God was pleased with his fervent prayers at other times; but here he gently reproves Moses for remaining occupied in one duty, when there was another which the immediate occasion more urgently required, “Why do you cry unto me?” Go and give the proper directions to the people; go and execute your office as their leader, and command them to “Go forward.”

Though this command was given under peculiar circumstances in which it cannot literally be applied to us—yet, in the spirit of it, it is applicable to all the Lord’s people when reduced to difficulties in the way of their duty. And it may, not improperly, suggest to us the following reflections:

I. Difficulties in the way of our duty may be expected.

God is pleased sometimes to screen his people from trials, so as scarcely to let them suffer at all from persecutions, and very little even from internal conflicts. As he led not the Israelites the near way to Canaan, lest they should, in their unprepared state, be discouraged by entering into immediate contests with the warlike Philistines, Exodus 13:17, so he sometimes leads his people now in a comparatively safe and easy path. But generally speaking we must expect difficulties.

It cannot be thought that Satan will relinquish his vassals without making repeated efforts to reduce them to their former bondage. When commanded to depart from the youth whom he had so long possessed, he cast him down, and tare him in such a manner, that the spectators conceived him to be dead! Mark 9:26.

Thus does he also at this time frequently deal with those, whom by the superior strength of Jesus he is compelled to relinquish, Luke 11:21-22; he endeavors to shut them up in despondency, or perhaps even to drive them to suicide. And when he has not prevailed in the first instance, he departs from them (as he did even from our Lord himself), only “for a season.” Methinks he is in this the very archetype of Pharaoh; who, having liberated the Israelites only by compulsion, rejoiced in a prospect of wreaking his vengeance on them, and collected all his forces to bring them back again to his dominion. To the last hour of their lives, he will avail himself of every opportunity to assault them, and will use all his wiles, and all his devices to harass them, if he cannot finally destroy them.

Nor is it to be supposed that the world will sit contented with the loss of their former companions. It is said of Noah, that in building the ark, “he condemned the world, Hebrews 11:7;” so, in turning from sin to God, we, in fact, condemn the world.

Our faith condemns their unbelief.

Our fear of God condemns their security.

Our obedience condemns their disobedience.

This is clearly declared by Solomon, “Those who forsake the law praise the wicked, but those who keep the law resist them, Proverbs 28:4.” Our actions speak, though our lips should be silent; and the more brightly our light shines, the more visible must be the surrounding darkness. The world are driven to the alternative of condemning either themselves or us, seeing that it is impossible that such opposite lines of conduct should both be right; we must not wonder therefore if they load us with reproach and ignominy, and if “those especially who are of our own household become our greatest foes.” This is the natural result of their self-love; I may add too, of their love for us.

Neither can we hope that all our former bad habits should be at once changed, so that we should feel no difficulty in mortifying our deep-rooted lusts, or in exercising graces, to which until lately we were utter strangers. Old passions will revive; old temptations will recur; and our natural indisposition to holy exercises will show itself; however much we are on our guard, and however diligently we address ourselves to the great work that is before us.

If even the Apostle Paul, after so many years spent in the service of his God, had reason to complain of “a law in his members warring against the law of his mind,” so that “the things which he would do, he did not; and the things that he would not do, those he did.” We cannot expect such an entire exemption from conflicts, but that we must sometimes have to cry out with him, “O wretched man that I am! Who shall deliver me?”

Thus may all of us take to ourselves the advice that is given in the Book of Ecclesiasticus, “My son, if you set your heart to seek the Lord, prepare your soul for temptation.”

It is well to be aware of the difficulties that are in our way:

II. Difficulties in the way of our duty must be encountered.

We must not dream of neutrality. It is indeed said by our Lord on one occasion, “He who is not with me is against me; and he who gathers not with me, scatters abroad Matthew 12:30;” and this was to inform us that His cause admits of no neutrality; we must take a determined part against sin and Satan; and even to deliberate, in such a case, is to be guilty of treason and revolt.

Nor must we give way to fear. Let the trials that threaten us be ever so severe, we must not shrink back, as though we had not counted the cost. We must be prepared to “deny ourselves, to take up our cross, to follow Christ;” we must “be ready not only to be bound, but even to die for him,” at any time and in any manner that he shall see fit. If we saw the furnace now before us, and burning with seven times its accustomed fury, and men ready to cast us into it, we must take the same decided part that the Hebrew youths did, “Be it known to you, O king, that we will not serve your gods, nor worship the golden image which you have set up! Daniel 3:18.”

Nor must we be discouraged by difficulties. To what purpose is there a complete set of armor provided for us, and a victorious outcome assured to us, if we are to faint as soon as difficulties press upon us? We should rather rise to the occasion. “If the ax is dull and its edge unsharpened, more strength is needed, Ecclesiastes 10:10.” As soldiers of Jesus Christ, it is our very profession to endure hardships, 2 Timothy 2:3. If at any time we find our strength decay, we must go to Him, who has promised to “renew” it to such a degree, that we may “mount up with wings, as eagles” after their plumage is restored, and pursue our course as racers, without weariness or fainting! Isaiah 40:27-31.

Whatever be our trials, it is at our peril to draw back from the encounter, Hebrews 10:38-39. “We must not even look back, after having put our hands to the plough.” It is “he only that overcomes,” who shall possess the crown of victory! Revelation 3:21.

To meet all difficulties thus, we are encouraged by an assurance, that:

III. Difficulties in the way of our duty shall be vanquished.

Consult the promises of God, and see what they say; are they not as extensive as our necessities? What is there that arrests your progress, or obstructs your way?

Is it a mountain? You may say to it, “Who are you, O great mountain? Before Zerubbabel you shall become a plain! Zechariah 4:7.”

Is it a sea? God will “make even the depths of the sea a way for the ransomed to pass over! Isaiah 51:10.”

Is it your own weakness that disheartens you? Behold, “one of you shall chase a thousand, and two shall put ten thousand to flight! Joshua 23:10 with Deuteronomy 32:30.”

Is it rather your unworthiness? “It was for his own name’s sake that he made you his people; and for his own name’s sake he will not cast you off! 1 Samuel 12:22.”

You will not suppose that there was any great worthiness in the Chaldeans; but see how assured they were of victory when God was on their side, Jeremiah 37:10. And shall your weakness or unworthiness be any effectual obstruction, if your God fights for you? You would not think there was any great cause for a lion to despair when contending with the defenseless lamb; yet that is the very image by which God has been pleased to designate the contest in which you are engaged, and the victory that awaits you! Micah 5:7-8.

If you need anything else to encourage you, look at “the cloud of witnesses” that are now in Heaven, with palms in their hands, and crowns on their heads, and everlasting songs of triumph in their mouths; were not they once in your state, conflicting with the same enemies, and complaining of the same discouragements? Do you not find among them many whose trials were far more severe than you ever experienced? And yet were they not crowned at last? Did not their difficulties yield to their repeated efforts; and was not “the grace of Christ sufficient for them?”

Why then should not you also triumph? “Is God’s arm shortened that he cannot save; or his ear heavy that he cannot hear?” Doubt not then but that you also shall see your enemies dead upon the sea-shore, and that, “through the strength of Christ you shall be more than conquerors!”

To you then who have escaped from bondage, and are going under the guidance of your God towards the heavenly Canaan, we say, “Go forward!” But, that we may not leave you without some more particular directions, we say:

1. Go forward, carefully.

Your way is not so clear, but that you need to explore it with continual care. You have indeed the pillar and the cloud; but it is visible only in the Holy Scriptures; it is to be found only in the precepts of the Gospel, and in the example of our Lord. If, because your views of Christian doctrines are clear, you suppose that you are not liable to err materially in your practice, you are greatly mistaken. The Apostle tells us, that “they who strove in the games were not crowned, unless they strove lawfully, 2 Timothy 2:5,” that is, according to the rules prescribed to them. So neither shall we be approved by our Judge, if we do not regulate our spirit and conduct altogether by the rules contained in the inspired volume. Hence we need:

“to walk wisely, Exodus 23:13; Ephesians 5:15;”

to look well to our ways;

to consult the Scriptures;

to mark the footsteps of our blessed Lord;

and, above all, to pray, with the Psalmist, “Lead me, O Lord, in the right way, because of my enemies! Psalm 27:11.”

2. Go forward, steadfastly.

It is not on some particular occasions only that you are to serve the Lord, but at all times, and on all occasions.

Whatever advances you have made, we still say, “Go forward!”

Whatever obstacles are in your way, we repeat the word, “Go forward!”

Yes, whatever sufferings await you, we say again, “Be not discouraged because of the way, Numbers 21:4,” but “Go forward!”

Only be sure that you are in the way of duty; that you are following the Lord’s will, and not your own; and then go forward with all patience and perseverance. You must “know no man after the flesh;” you must, as our Lord says, “hate father and mother, and your own life also Luke 14:26,” in comparison with him. Having nothing in view but the glory of your God, you must “forget what is behind, and press forward towards that which is ahead.” You must “be steadfast, immovable, always abounding in the work of the Lord—and then your labor shall not be in vain in the Lord.”

3. Go forward, triumphantly.

In every other contest, men exert themselves with a degree of uncertainty respecting the outcome; and to “boast, when girding on their armor, as though they had put it off, 1 Kings 20:11,” would be only a mark of folly and presumption. But things are far otherwise with you. Your victory depends, not on an arm of flesh, but on the power and veracity of God. While therefore you are yet on the field of battle, you may advance with David’s confidence against Goliath, even though you are only “a stripling with a sling,” and your enemies are deemed invincible. It was thus that Paul triumphed, and hurled defiance against all the foes that could assault him, whether on earth or in Hell, Romans 8:35-39. Thus also may you anticipate the shouts of victory, and say, “Because the Sovereign LORD helps me, I will not be disgraced. Therefore have I set my face like flint, and I know I will not be put to shame. He who vindicates me is near. Who then will bring charges against me? Let us face each other! Who is my accuser? Let him confront me! It is the Sovereign LORD who helps me. Who is he that will condemn me? They will all wear out like a garment; the moths will eat them up! Isaiah 50:7-9.”

Charles Simeon (1759-1836)

Exodus 13:21-22

“By day the LORD went ahead of them in a pillar of cloud to guide them on their way and by night in a pillar of fire to give them light, so that they could travel by day or night. Neither the pillar of cloud by day nor the pillar of fire by night left its place in front of the people.”

In reading the Holy Scriptures, we cannot but be struck with the suitableness and seasonableness of the divine interpositions. It might be thought indeed that the Israelites at their departure out of Egypt, amounting to six hundred thousand fighting men, without one single invalid among them, would be irresistible; but if we consider, that they were without military training, without weapons, without stores either of clothing or provision, and without any knowledge of the way through “a great and terrible wilderness,” and without any possibility of obtaining even so much as bread or water for their sustenance—we shall see that they needed only to be left to themselves, and they must all quickly perish in the wilderness.

But in the hour of need, God came down in a pillar of a cloud by day and the pillar of fire by night to guide them in their way, and never left them until they arrived at the promised land. This mercy, and the continuance of it, are the two points to which at present we would call your attention.

I. The mercy given to them.

1. This mercy was most signal.

Never was there anything like it from the foundation of the world. God had revealed himself to several in dreams and visions, and under the appearances of men and angels; but never in a visible stationary form, like that before us.

By this cloud, he guided them in the way. Without such a direction they could not have found their way through that trackless desert; but by it they proceeded without fear of erring; and all their motions were regulated by it, whether by day or night, Numbers 9:15-23.

By this cloud also they were protected. Though this use of the cloud is not noticed in the text, it is in other passages, Numbers 10:34; Numbers 14:14 and especially Psalm 105:39. In that hot sandy desert, it would have been impossible for them to prosecute their journey under the rays of the meridian sun; indeed even without journeying, they could scarcely have endured the intense heat to which they would have been exposed. God therefore graciously protected them by the refreshing shadow of that cloud. And to this the prophet evidently alludes, when describing the superior privileges of the Christian Church, Isaiah 4:5-6.

2. This mercy was most significant.

This cloud was, in the first place, a symbol of God’s presence. After the Israelites had offended God in worshiping the molten calf, God threatened to leave them, and to commit the care of them to an angel; and on that occasion the cloud removed from the camp, in token that he was about to depart from them, Exodus 33:2-3; Exodus 33:7; Exodus 33:9. And afterwards, when, in the same spirit of rebellion, they were going up against the Canaanites without the pillar and the cloud, Moses said to them, “Do not go up, for the Lord is not among you! Numbers 14:42.”

This cloud was also a seal of his covenant. Though the covenant, afterwards made on Horeb, was not yet formally declared—yet it was considered as existing, not only because God had actually now taken the Israelites under his protection, but because he had, four hundred years before, engaged to Abraham that his posterity should be parties in the covenant already made with him. It is true, that circumcision was the rite by which all the descendants of Abraham were to be initiated into the bond of that covenant; but still this was a temporary seal of that relationship, which now existed between God and them; and therefore the Apostle compares it with baptism, by which we are admitted into the Christian covenant; and declares that they were “baptized unto Moses in that cloud,” as we are “baptized by water unto Christ.”

It was, moreover, an emblem of yet richer mercies. We cannot suppose that, under that typical dispensation, so important a circumstance as this was destitute of any spiritual meaning. Indeed it is manifest from a fore-cited passage, Isaiah 4:5-6, that it was expressly designed to typify the guidance and protection which the Church of Christ would enjoy even to the remotest ages, through the influences of the Holy Spirit.

We cannot fail of observing, that Moses, in recording this mercy, lays great stress on,

II. The continuance of this mercy.

The cloud abode with them during the whole time of their sojourning in the wilderness. What a glorious view does this give us of our God! and how are we constrained to admire,

1. God’s inexhaustible patience.

Truly the Israelites were “a rebellious and stiff-necked people.” Nor could either mercies or judgments ever produce on them anything more than a mere transient effect. Every fresh trial called forth the same murmuring discontented spirit. On some occasions they seemed almost to have exhausted the patience of God himself. But God is slow to anger, though provoked every day; and if they had been less deserving of his wrath, we would never have known (unless perhaps by our own experience) how far the patience of God could extend. If it had not been ascertained by such an undeniable fact, we could not have conceived it possible for God himself to have “borne their manners in the wilderness during the long space of forty years.” See this expatiated upon in a most feeling manner, Nehemiah 9:16-19.

2. God’s unbounded kindness.

In reading this history, one is astonished to find that God attended to that people, as if there had been no other creatures in the universe. He was incessantly occupied (if we may so speak) about their matters. He carried them through the wilderness, as a man would carry his infant son, Deuteronomy 1:31. His conduct towards them is beautifully compared with that of the eagle, teaching its young to fly, and darting under them when flying, to bear them up again to their nest on her expanded wings, Deuteronomy 32:11-12. But it is thus that God yet watches over his redeemed people, Isaiah 46:3-4; Isaiah 27:4. “Lo, I am with you always,” says he, “even to the end of the world! Matthew 28:20.”

3. God’s inviolable fidelity.

It was from a regard to the promise which he had made to Abraham, and from a concern for his own honor, that God would not cast them off. He did indeed punish them oftentimes; but yet he continued to the last to acknowledge them as his people, “You were a God who forgave them,” says the Psalmist, “though you punished their mis-deeds, Psalm 99:8.” What a striking proof does this give us, that “God hates putting away,” and that “he will not cast off his people, because it has pleased him to make us his people.” “Faithful is He who has called us, who also will do it,” that is, He will “finish in us the work he has begun,” and “perfect that which concerns us.”

We may learn from hence,

1. What reason we have for gratitude.

Let anyone who has been brought out of spiritual bondage, and led forward towards the heavenly Canaan, examine attentively his own experience. Let him see by what particular means he has been brought to enjoy the guidance and protection of God, and to advance in safety through this dreary wilderness; and he shall see as plain marks of a superintending and all-directing Providence, as are to be found in the history before us! Yes, he may see too as wonderful exhibitions of God’s patience, kindness, and faithfulness. Let every such person then adore and magnify his God. We all feel how suitable such a frame of mind was for the cloud-directed Israelites; let us all seek to feel and manifest it in our own case.

2. What grounds we have for faith.

Has Jesus Christ come into the world to lessen the privileges of his people? Has he not rather extended and enlarged them? In the external manifestations of God’s presence we are inferior to the Jews; but we have, what more than counterbalances that loss—the internal and spiritual communications of his grace. Yes, our God will, by his Spirit, “guide us into all truth,” and lead us in the way wherein we should go. By the same Spirit also will he protect us from the burning heat of persecution and temptation, and from the assaults of all our spiritual enemies. Of this we may be assured; for he has said, that “he will keep his sheep, and give unto them eternal life; and that none shall ever pluck them out of his hands!”

Charles Simeon (1759-1836)

Exodus 13:17-18

“When Pharaoh let the people go, God did not lead them on the road through the Philistine country, though that was shorter. For God said, “If they face war, they might change their minds and return to Egypt.” So God led the people around by the desert road toward the Red Sea. The Israelites went up out of Egypt armed for battle.”

In whatever light we view God, whether as a God of power or of love, we are constrained to say, “Who is like unto you, O Lord!” Behold the outcome of his contest with the haughty Pharaoh; the very instant that the full time is arrived, the time predicted four hundred and thirty years before, the proud monarch not only consents to the departure of Israel, but urges them to go with all possible expedition; and the whole land of Egypt is become so anxious for their departure, that every person is glad to give his most valuable clothing, together with his jewels or vessels, of silver or of gold, to any Israelitish woman that asks them of him, Exodus 3:21-22; Exodus 11:2-3; Exodus 12:35-36. The Israelites did not borrow them with any promise of returning them; but asked for them, and required them; and the people, partly through fear, and partly through a temporary willingness to compensate for the injuries they had sustained, hastily gave them whatever they desired.

Yet, though thrust out by the inhabitants, the Israelites do not go out as by night, but, in an orderly manner, “armed for battle.” There were no less than six hundred thousand men, besides women and children. Yes, they left in a triumphant manner also, laden with the spoils of their vanquished enemies, “nor was there one feeble person among their tribes;” not one was left behind; nor was one single person unfit to undertake the journey. Thus was the power of Jehovah magnified in the completest victory that can possibly be imagined; a victory, not over their arms merely, but over their proud, obstinate, rebellious hearts.

But we are no less called to admire the kindness of God to his people—than his power over his enemies. He knew that his people were dispirited through their long and cruel bondage; and that, if he led them the near way to Canaan through the land of the Philistines, (which was at most only a journey of eight or ten days, Genesis 43:2; Genesis 43:10,) they would be intimidated by the hostile appearance of the Philistines, and be ready to return to Egypt, rather than enter on a warfare for which they were unprepared. He therefore condescended to their weakness, and led them another way. This may appear an unimportant circumstance in this astonishing history; but we think it will afford us some useful hints, while we call your attention to the following observations:

I. As long as we are in this world, successive trials must be expected.

The trials of the Israelites did not cease when they came out of Egypt; whichever way they had proceeded, they would have met with difficulties.

Just so it is with those who are redeemed from spiritual bondage; they come not into a state of rest, but of conflict. The bewitching state of the world cannot but place many difficulties in their way. And Satan, even if he knew that he could not finally prevail against them, would not cease to harass them to the utmost of his power. And their own hearts, if they had no other enemy to encounter, would afford them many occasions for labor and sorrow. To every person that is desirous of reaching the promised land, this life is a state of warfare; and if he would gain the victory, he must “put on the whole armor of God,” and “endure hardness as a good soldier of Jesus Christ,” and “fight the good fight of faith!”

For these conflicts God fits his people; but,

II. Whatever deliverances we may have experienced in past times, we are ever liable to faint under future trials.

One would have thought that people who had so recently seen the irresistible power of Jehovah engaged for them, would not have feared any enemies they might be called to encounter. But God knew that the appearance of new difficulties would soon efface from their minds the remembrance of past deliverances. How just his estimate of them was, appeared as soon as ever they knew that they were pursued by the Egyptian armies. They instantly murmured against Moses and against God for bringing them out of Egypt; and regretted that they had ever left the land of their captivity, Exodus 14:11-12; Exodus 16:3.

When they had actually reached the borders of the promised land, so terrified were they at the report of their spies respecting the stature of the Canaanites, and the strength of their fortresses, that they proposed even there to appoint a captain over them, to conduct them back again to the land of Egypt, Numbers 14:2-4.

This principle of unbelief is so deeply rooted in our hearts, that even the most eminent saints have yielded to its influence under severe trials.

David, notwithstanding God had promised him the throne of Israel, thought he should one day perish by the hands of Saul 1 Samuel 27:1.

Elijah, who had so boldly withstood Ahab, fled from his post through fear of Jezebel, 1 Kings 19:1-3.

And the Apostles, who had seen on numberless occasions the almighty power of Jesus, expected nothing but death, even while He was in the vessel together with them, Mark 4:38.

No wonder then if we find “our spirits fail” in seasons of extraordinary difficulty or danger. Who can say at all times, “I know whom I have believed, and that He is able to keep that which I have committed to him! 2 Timothy 1:12,” and that God will overrule these troubles for my eternal good! Romans 8:28.

Under great temptations more especially, and under the hidings of God’s face, it is not uncommon for truly upright people to doubt, whether they shall ever get safely to Canaan; and almost to regret, that they have ever turned their backs on Egypt.

Not that we shall be really and finally deserted; for,

III. God, in condescension to his people’s weakness, proportions their trials to their strength.

What he did to the Israelites on this occasion, he did to the Christian Church in its infancy. The Apostles were screened from persecution until “they had received more power from on high;” and, for a considerable time after the day of Pentecost, they alone were noticed by the ruling powers. Opposition, until the death of Stephen, was limited almost exclusively to them; and very little affected the Church at large.

In the experience of individuals, the tender mercy of God is often very conspicuous at this day. While they are yet young and feeble, he is pleased to screen them from that fierce opposition, which, at a more advanced period, they will have to encounter; and oftentimes their very corruptions appear to be almost extinct, when, in fact, they are only dormant; their joys also in the Lord are made to abound in such a manner, that they are ready to think they shall never more be called to conflict with sin or sorrow. These are mercies to them from the Lord, to strengthen their resolution, and animate their exertions. God is graciously pleased to hide from them at the present the trials which they will hereafter sustain, well knowing that they would be too much discouraged by a sight of them, and perhaps be tempted to despair. “He does not put new wine into old bottles,” but only into vessels capable of enduring the expansive efforts of fermentation, Mark 2:22. He will not overdrive the lambs, lest they die of fatigue, Genesis 33:13-14.

In the mean time he expressly assures us, that he will not allow us to be tempted above that we are able, but will, with the temptation, also make a way to escape, that we may be able to bear it, 1 Corinthians 10:13, “and that as our day of temptation is, so shall also our strength be! Deuteronomy 33:25.”

On these truths we would ground a word of exhortation.

1. Fear nothing in the way of duty.

Had the Israelites considered what God had already done for them, they would not have been afraid of any armies that could be brought against them; for, could not the angel that destroyed the Egyptian first-born, destroy them also?

What have we to fear when once we are enlisted under the banners of Christ? Is not “the Captain of our salvation” at hand to fight for us, Joshua 5:14. “if God be for us, who can be against us! Romans 8:31.” Let us not then be afraid, even though earth and Hell should combine against us, “let us not fear like other people; but sanctify the Lord of Hosts himself; and let him be our fear, and let him be our dread. Isaiah 8:12-13.” “The waves of the sea may rage horribly; but He who sits on high is mightier! Psalm 93:3-4;” “therefore we should not fear, though the earth were removed, and the mountains cast into the depths of the sea, Psalm 46:2-3.”

It is a fixed unalterable truth, sanctioned and confirmed by the experience of millions, that “none can harm us, if we are followers of that which is good, 1 Peter 3:13.” If we are weak as “worms,” yet shall we “thresh the mountains,” and make them as the dust of the summer threshing-floor! Isaiah 41:10-16.

2. Commit yourselves to the divine guidance and direction.

God is the same now that he was in the days of old. What he did for Israel in a visible and external manner, he will do invisibly and internally for his Church at this time. Only “acknowledge him in all your ways, and he will direct your paths, Proverbs 3:6.” We say not that he will guide you by visions, or voices, or revelations; but he will by his word and Spirit; in reference to them we may say, “You shall hear a voice behind you, saying, This is the way, walk in it! Isaiah 30:21.” If your situation is painful at the present, or even contrary to what you have expected, do not hastily conclude that God has forsaken you. The way in which the Israelites were led was circuitous; but it was “the right way, Psalm 107:7.” Commit yourselves then to Him, and he shall accomplish for you that which shall ultimately be best for you, Psalm 37:5. “He will lead you by a way that you know not; He will make darkness light before you, and crooked things straight. These things will he do unto you, and not forsake you! Isaiah 42:16.” He will guide you by his counsel, “even to old age he will carry you Isaiah 46:4;” and after that “receive you to glory! Psalm 73:24.”

Charles Simeon (1759-1836)

Exodus 13:14-16

“In days to come, when your son asks you, ‘What does this mean?’ say to him, ‘With a mighty hand the LORD brought us out of Egypt, out of the land of slavery. When Pharaoh stubbornly refused to let us go, the LORD killed every firstborn in Egypt, both man and animal. This is why I sacrifice to the LORD the first male offspring of every womb and redeem each of my firstborn sons.’ And it will be like a sign on your hand and a symbol on your forehead that the LORD brought us out of Egypt with his mighty hand.”

The works of God deserve to be had in continual remembrance. His interpositions on behalf of our forefathers ought not to be forgotten by us; for we ourselves are greatly affected by them. The whole nation of the Jews at this day, and to the remotest period of time, are deeply interested in the mercy shown to their ancestors when the Egyptian firstborn were slain.

If we reckon that every Israelite had two sons, as well as daughters, (which, considering the care that had been taken to destroy all the male children, may be taken as a fair average,) and one out of those sons had been slain, we may calculate, that not above one third of that nation would ever have come into existence. On account of the distinguished greatness of that deliverance, God appointed that it should be kept in remembrance, by means of a variety of ordinances instituted for that purpose. Some of these institutions were to be annually observed, (as the Passover and the feast of unleavened bread,) and others were designed as daily memorials of it. Such was the redemption of the first-born, mentioned in our text.

In consequence of the preservation of the first-born, both of men and animals, among the Jews, God claimed all their future first-born, both of men and animals, as his property; the clean animals were to be sacrificed to him; the unclean were to be exchanged for a lamb, which was to be sacrificed; and the first-born children were to be redeemed at the price of five shekels, which sum was devoted to the service of the sanctuary. This ordinance the Jews, to the latest generations, were bound to observe,

I. As a memorial of God’s mercy.

In this view, the end of the appointment is repeatedly mentioned in the text. Every time that the redemption-price was paid for the first-born, either of man or animal, it was to be like “a token upon their hands, or a frontlet, or memorial, between their eyes See,” to bring this deliverance to their remembrance.

The deliverance given to us, infinitely exceeds theirs.

Theirs was great, whether we consider the state from which they were brought (a sore bondage), or the means by which they were delivered (the slaughter of the Egyptian first-born), or the state to which they were raised (the service and enjoyment of God, both in the wilderness and in the land of Canaan).

But compare our deliverance in these respects, the guilt and misery from which we are redeemed; the death, not of a few enemies, but of God’s only dear Son, by which that redemption is effected; and the blessedness to which, both in this world and the next, we are brought forth; and all comparison fails; their mercy in comparison with ours, is only as the light of a glow-worm compared to the meridian sun.

Everything therefore should serve to bring it to our remembrance.

God has instituted some things for this express purpose, namely, baptism and the Lord’s supper. But why should not the same improvement be made of other things?

Why may not the sight of a first-born, whether of man or animal, suggest the same reflections to our minds, that the redemption of them did to the Jews?

Why should not the revolutions of days, months, and years, remind us of the darkness and misery from which we are brought through the bright shining of the Sun of Righteousness?

What is a recovery from sickness, but an image of the mercy given to our souls?

As for the Scriptures, I had almost said that we should literally imitate the mistaken piety of the Jews, who wore certain portions of them as bracelets and frontlets; but, if not, we should have them so much in our hands and before our eyes, that the blessed subject of our redemption by Christ should never be long out of our minds.

But the redemption of the first-born was to be observed also,

II. As an acknowledgment of their duty.

God, in addition to the claim which he has over all his creatures as their Maker, has a peculiar claim to those whom he has redeemed. In this view he called upon the Jews, and he calls upon us also,

1. To consecrate ourselves to him.

The Jewish first-born of animals (as has been observed) were sacrificed to God; and his right to the first-born of men was acknowledged by a redemption-price paid for them, Numbers 3:46-47. The same price too was paid by all (five shekels, or about twelve shillings), to show that every man’s soul was of equal value in the sight of God.

With us, there are some important points of difference. All of us, whether male or female, and whether first or last in order of nativity, are accounted as the first-born, Hebrews 12:23; nor can any price whatever exempt us from a personal consecration of ourselves to the service of the Lord. The Levites were afterwards substituted in the place of the first-born, Numbers 3:44-50; but for us no substitute can be admitted. “We are not our own, we are bought with a price,” says the Apostle; from whence his inference is, “Therefore we must glorify God with our body and our spirit, which are his, 1 Corinthians 6:19-20.” And in another place he expresses the same idea in terms still more accommodated to the language of our text, “I beseech you,” says he, “by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service! Romans 12:1.”

2. To serve him with the best of all that we have.

The poorest among the Israelites, whose cow had enlarged his little stock, must immediately devote that little acquisition in sacrifice to God. If it were a horse or a donkey that had produced him a foal, he must redeem the foal with a lamb, or “break its neck;” God having decreed, that his people shall derive no comfort or advantage from anything, with which they are unable, or unwilling, to honor him.

Thus are we bound to “honor God with our substance, and with the first-fruits of all our increase.” We must not stay until we have got in our harvest, and then spare to him a pittance out of our abundance; but we must devote to him a portion of what he has already bestowed, and trust him to supply our remaining wants. Strange will it be indeed, if, when “he has not spared his own Son, but delivered him up for us all”—we can grudge him anything that is in the power of our hands to do.

ADDRESS.

1. Inquire into the nature and ends of God’s ordinances.

The rites of baptism and the Lord’s supper are very little understood among us; whereas, if we would inquire into the reason of these institutions, we would find them lead us immediately to the great work of redemption; in the former of them we are dedicated to Him who has redeemed us from the bondage of corruption; and in the latter, we renew to him, as it were, our baptismal vows, and derive strength from him for the performance of them. In the common ordinances of divine worship we should see the care which God has taken to make known to us the way of salvation, and to display to us the exceeding riches of his grace in Christ Jesus. If we duly considered God’s design in appointing an order of men to minister in his sanctuary, we should not complain that we heard so much of Christ; but rather, we should go up to his house hungering and thirsting after him, as the bread of life and the water of life.

2. Devote yourselves to the service of your God.

The names of the first-born, and of them only, “are written in Heaven.” If therefore we would partake of the heavenly inheritance, we must regard ourselves as “a holy nation, and a peculiar people.” What the Levites were externally, that must we be in the inward devotion of our souls. We are not loaded, like them, with the observance of many burdensome ceremonies; but the sacrifices of prayer and praise we ought to offer unto God continually; and, in this respect, we are to emulate, as it were, the saints in Heaven, who rest not day and night in ascribing glory “to Him who loved them, and washed them from their sins in his own blood.” We should distinctly consider ourselves as “his purchased possession,” and account it our highest happiness and honor to be in everything at his disposal, Revelation 14:4. The redeemed are to “follow the Lamb wherever he goes!”

3. Endeavor to instruct others in the great work of redemption.

On all the different occasions it was appointed that children should make inquiries into the reasons of the various institutions which they saw, Exodus 12:26; Exodus 13:8, and Joshua 4:6-7; and that such explanations should be given to them, as should tend to perpetuate divine knowledge to the remotest generations. Such inquiries we should encourage among our children; and we should cheerfully embrace every opportunity that is afforded us, of instructing them in the things belonging to their eternal peace.

If such catechetical instructions were given in our different families, to how much greater advantage would the word of life be dispensed! Our hearers then, being habituated to the consideration of divine truths, would enter more easily into the various subjects that are set before them. They would attend both with pleasure and profit, more especially when they were arrived at years of discretion; whereas now, the greater part of our auditories hear as if they heard not, and continue years under the ministry of the Gospel without ever understanding its fundamental truths.

Let this attention then be paid by all parents and masters to their respective families. Yes, let the ignorant in general, whether children or adults, be the objects of our affectionate regard; and let us all, in our respective spheres, contribute, as we are able, to impart the knowledge of Christ to others, that they also may behold the salvation of God.

Charles Simeon (1759-1836)

Exodus 12:41-42

“At the end of the 430 years, to the very day, all the LORD’s divisions left Egypt. Because the LORD kept vigil that night to bring them out of Egypt, on this night all the Israelites are to keep vigil to honor the LORD for the generations to come.”

[Delivered on Easter Sunday]

The Lord, for wise and gracious reasons, often delays the execution of his promises; until we, in our impatience, are almost ready to think he has forgotten them. But, however long he may appear to neglect us, “he is not slack concerning his promises, as some men count slackness, 2 Peter 3:9.” He has fixed a time, beyond which there shall be no delay, Habakkuk 2:3; and at the appointed hour he will show himself “mighty to save.”

To Abraham and his seed, God promised to give the land of Canaan. But behold, no less than four hundred and thirty years were ordained by him to pass, and a great portion of that time in extreme suffering, before his seed were permitted to see the long-wished-for period. But at the time fixed from the beginning in the divine counsels, “even the self-same day it came to pass,” that all the hosts of Israel were brought forth out of Egypt; and God’s promises to them were fulfilled.

In like manner it was promised to Adam that “the seed of the woman should bruise the serpent’s head.” But four thousand years were allowed to elapse before that promised Seed was sent into the world. “When, however, the fullness of time was come, God sent him, made of a woman, made under the Law, to redeem those who were under the Law, that we might receive the adoption of sons, Galatians 4:4-5.” In effecting this great work, the Messiah was to die, Hebrews 2:14-15. But “he was not to see corruption, Psalm 16:10.” On the third day he was to rise again, Matthew 12:40. To prevent this, every expedient was resorted to, that human ingenuity could contrive. But at the appointed moment the Savior rose; and thus completed the deliverance of a ruined world.

These two events are referred to in the text—the one, historically; the other, typically.

To these events I will first call your attention.

Great was the deliverance of Israel from Egypt.

Sore, beyond conception, was the bondage of the children of Israel; insomuch that “God himself was grieved at it.” But, through the judgments executed on their oppressors, Pharaoh was at last prevailed on to dismiss them. The last great judgment that was inflicted on their enemies was the destruction of their first-born throughout all the land of Egypt; from which the Israelites were protected by the blood of the paschal lamb sprinkled on their dwellings. This was altogether a wonderful deliverance, such as never had been given to any other nation under Heaven, Deuteronomy 4:32-34.

The end of that deliverance rendered it yet more glorious; because they were now consecrated to the Lord as “a special people above all people upon the face of the earth;” and they were led forth under the immediate guidance and protection of God himself, to “a land flowing with milk and honey,” “a land that was the glory of all lands.”

This was a redemption which might well be remembered by them, in all future ages, with wonder, and gratitude, and praise.

But infinitely greater is the deliverance that has been given to us.

From how much sorer bondage are we rescued, even from the bonds of sin and Satan, death and Hell!

How much more wonderful is the means of our preservation, even the blood of God’s only dear Son, once shed on Calvary, and now sprinkled on our souls!

To how much higher a state too are we raised—to be the sons of God, and the inheritors of the kingdom of Heaven!

What shall we say of this? It surpasses the utmost conception both of men and angels; and has a height and depth, and length and breadth, that is utterly incomprehensible.

Let me next commend to your special observance this day, on which these great events are commemorated. They deserve well to be commemorated by the whole human race.

The deliverance from Egypt will be a standing memorial of God’s power and grace to the very end of time. But what shall we say of the redemption which that event typified? Should not that be held in remembrance by us? Should not that be annually commemorated with the devoutest acknowledgments? Truly, “it is a day much to be observed unto the Lord,” even unto the latest generations.

And here I cannot but regret that the stated remembrance of these wonderful events is utterly disregarded by a great multitude of religious professors. Under an idea of avoiding Popish superstition, many have run to an opposite extreme, and cast off the very semblance of gratitude, and put from them the most effectual means of exciting it in the soul. That such memorials may degenerate into form, I readily acknowledge; but that they may be subservient to the greatest spiritual elevation, I have no doubt; and I cannot but lament, that, through a licentious zeal for what they call liberty, many deprive themselves of most invaluable blessings. To us of the Established Church, I thank God, these privileges are preserved; and I would recommend to every one of you a conscientious and devout improvement of them. Nor can I doubt, but that as the memorial of our Lord’s death continued to us in the Sacramental Supper is found a blessing, so will the stated remembrance of our Lord’s birth, and death, and resurrection, on the days on which they are commemorated, prove a blessing to all who will consecrate the time to a special consideration of those stupendous mercies.

The way in which they should be observed may be learned from the history before us.

The Israelites, to their last generations, were on that day to eat of the paschal lamb, and to renew their dedication of themselves to him as his peculiar people. And in this way should we employ this holy day.

Let us this day keep a feast unto the Lord. Let us eat of the Paschal Lamb, and feed on that adorable Savior who shed his blood for us, to redeem our souls from death. But let us “eat it with the bitter herbs” of penitential sorrow, and “with the unleavened bread” of sincerity and truth, with Deuteronomy 16:1-4. Nor is this a suggestion of man; but of the Lord himself, who has given us this very command, 1 Corinthians 5:7-8. Mark well, I beg you, these peculiar circumstances, which alone will ensure a favorable acceptance of your services before God; for without deep penitence and sincerity your services will be only an abomination to the Lord.

Let us also dedicate ourselves to him as his peculiar people, Exodus 13:2 with Numbers 8:17. We are not our own; we are bought with a price; we should therefore glorify our God with our bodies, and our spirits, which are his, 1 Corinthians 6:19-20.

Remember how entirely the people of Israel were now separated from the world, and how completely they were made dependent on their God.

Remember too, that they had but one object in view, namely, the attainment of the promised land.

Thus in spirit should we be; in spirit, I say; because we have offices to perform, which preclude a possibility of entire separation from the world. But if, while we fulfill the duties of our respective stations in the world, we attain in heart what the external situation of Israel was designed to represent, we shall do well. This should from henceforth be our one labor. Behold them, and God himself at their head. he theirs, and they his! So let us consecrate ourselves this day to him, that “we may be his people, and he our God, forever and ever.”

Charles Simeon (1759-1836)