Exodus 5:1-2

“Afterward Moses and Aaron went to Pharaoh and said, “This is what the LORD, the God of Israel, says: ‘Let my people go, so that they may hold a festival to me in the desert.'” Pharaoh said, “Who is the LORD, that I should obey him and let Israel go? I do not know the LORD and I will not let Israel go!”

Many of the characters in the Old Testament are “set forth to us as examples;” and their history is recorded “for our admonition, upon whom the ends of the world have come, 1 Corinthians 10:6; 1 Corinthians 10:11.”

Among these, Pharaoh holds a very conspicuous place. When he persisted in his rebellion against God, Moses was inspired to declare to him what a monument of God’s indignation he would be made to all future generations, and that God had raised him up to his exalted station for that express purpose. Not that God had infused any evil disposition into his mind; but by investing him with regal authority, and continuing him in the exercise of that authority notwithstanding his impious abuse of it—he enabled Pharaoh to display more conspicuously the wickedness of his heart, and to involve himself and his whole kingdom in more awful judgments than he could have done if he had moved in the situation of a private man.

Paul quotes this declaration, in order to show that God disposes of men according to his sovereign will and pleasure, either converting them unto himself, or permitting them to proceed in their wickedness, in such a way as shall ultimately conduce most to the honor of his own name, and to the accomplishment of his own eternal purposes. Compare Exodus 9:16 with Romans 9:15-18.

In this view, the passage before us is commended to us, as of singular importance. It shows us not only what Pharaoh was, but what human nature itself is—if left to manifest its dispositions without restraint. I shall take occasion from it, therefore, to show,

I. The impiety of Pharaoh.

I will bring it before you in a brief but comprehensive way. Mark,

1. The source of Pharaoh’s impiety.

It arose from pride and ignorance. Because there was no man of greater eminence than himself on earth, this unhappy monarch imagined that there was none above him even in Heaven. Poor foolish worm! Swelling with his own importance, while the plagues inflicted on him showed how impotent he was to repel the assaults of the most base insects. What insufferable arrogance was there in that question, “Who is the Lord, that I should obey his voice?” And what horrible impiety in that declaration, “I know not the Lord; neither will I let Israel go!”

True, you son of Belial, you have unwittingly assigned the real cause of your obstinacy, “I know not the Lord! 1 Samuel 2:12.” As Paul says of the Jews, “Had they known, they would not have crucified the Lord of glory! 1 Corinthians 2:8.” So I say unto you: Had you known what a great and holy Being you were resisting, you would not have dared to withstand him thus. No; you would have bowed before him, and submitted instantly to his commands. Your profaneness was proof enough of your ignorance.

2. The operation of Pharaoh’s impiety.

His obstinacy was irreclaimable, whether by judgments or by mercies. Nine successive plagues, and the removal of them all at your request, were insufficient to subdue the pride and haughtiness of your spirit. Not even the tenth, the greatest and heaviest of them all, prevailed on you to desist from fighting against God. Your relentings were only momentary; your hardness returned the very instant you were out of the furnace; your own consent, you did recall; and follow with murderous rage those you had permitted to go forth from your land. How blinded were you by the wickedness of your own heart! You were alike insensible to the evil and the danger of your ways. And in this you have shown what is, in every place and in every age, the sad effect of sin.

3. The outcome of Pharaoh’s impiety.

Where did it lead this devoted monarch, but to shame and ruin? You said, “Neither will I let Israel go!” But when that Jehovah whom you defied put forth his hand against you, you did thrust them forth from your land; and so anxious were your whole people to get rid of them, that they loaded them with all their most valuable jewels, and with everything that could be desired to speed their way.

But when they seemed to be entangled in the land, and an opportunity was afforded to you, as you thought, for their destruction, you could not forbear; you would seize the occasion, and summon all your hosts, and execute upon them your vengeance to the uttermost. You saw the sea opening for them a way; but you had yet to learn that God would put a difference between the Israelites and Egyptians!

Presumptuous wretch! You would follow them even through the sea itself, and lead on in passion your infatuated hosts. I see you enter within the watery walls which Omnipotence had raised; but there you hastened to your destruction! Now escape from the snare into which your impiety has led you. You cannot; your chariot wheels are broken; and too late do you find that Jehovah fights for Israel. Of all that followed this infuriated monarch, not one escaped! The sea came upon them, and overwhelmed them all; not so much as one was left, to report to Egypt the calamity they had sustained.

Not to dwell any longer on the impiety of Pharaoh, I shall proceed to that which is of more immediate interest to ourselves; namely, to show,

II. To what an extent this proud, impious spirit prevails among religious professors today.

To you the messages of Heaven are sent.

We are ambassadors of God to you, and in his sacred name do we bring you the counsels which we offer; and every word that is so delivered, in accordance with his mind and will, must be received, “not as the word of man, but as the Word of God himself.” To every different class of hearers we have a message suited to their state.

We call upon the licentious to forsake their evil ways.

We call upon the worldling to seek for better things than this world can give.

We call upon the formal and self-righteous to renounce their self-dependence, and to make the Lord Jesus Christ the ground of all their hopes.

But who among you can be prevailed upon to obey the Word?

The same spirit by which Pharaoh was actuated, pervades the great mass of mankind; every one displaying it in a way suited to his own particular state.

Some will openly say, with Pharaoh, “Who is the Lord, that I should obey his voice?”

Others, who would not altogether express themselves in such impious terms, will yet in effect maintain the same language, and practically follow the same ungodly course. The inspired writers give this precise view of the ungodly world.

Job speaks of them, as saying to God in his day, “Depart from us; for we desire not the knowledge of your ways! Who is the Almighty, that we should serve him? and what profit should we have, if we pray unto him Job 21:14-15.”

David gives a similar representation of them in his day, “They have said: With our tongues shall we prevail; our lips are our own; who is Lord over us Psalm 12:4.”

The Prophet Jeremiah gives exactly the same character of those in his age; all classes of the community said to his very face, in answer to the messages he delivered to them from the Lord, “As for the word that you have spoken unto us in the name of the Lord, we will not hearken unto you; but we will certainly do whatever thing goes forth out of our own mouth, or comes into our own hearts! Jeremiah 44:16-17 with 23:17.”

Now from these testimonies it is evident that I am not putting an undue construction on the words of Pharaoh, or pressing them too far, when I represent them as characterizing the spirit of the present day. It is clear that men do at this day, “reject the word of the Lord,” and “cast it behind them,” and, in effect, say as he did, “Who is the Lord, that I should obey his voice?” It is obvious, too, that they do this in the midst of all the judgments and mercies with which God is pleased to visit them.

There may be in many an occasional relenting, or purpose to amend; but all endeavor to lower the commands of God to the standard that is agreeable to their own minds. Nor do any, except those who have been savingly converted to God, through Christ, ever surrender up themselves to God, or yield an unreserved obedience to his commands.

And what must the outcome of your disobedience be?

Ask of people in their career of sin, and they will tell you that they have nothing to fear. The confidence of Pharaoh and all his host exactly represents their state. Behold that whole army; onward they go, in prosecution of their bloody purpose; but little do they think how soon they will rue their folly, and how irretrievable will their ruin be in a short time. See them pressing forward; how little do they apprehend the dreadful fate that awaits them!

Behold the various classes of ungodly men; how little do they dream of the destruction to which they are hastening! Wait but a short time, and they will all sink into everlasting perdition! But will not their confidence deliver them? No! the greater their confidence, the more certain is their ruin.

But surely we may hope that their numbers will be some protection. No; of the whole Egyptian army, not one soul escaped; nor, if the unconverted world were a million times more numerous than they are, would one single soul escape the wrath of God. They are willingly and determinately treasuring up wrath to themselves against the day of wrath; and at the appointed season it shall come upon them to the uttermost. Then they will know who that Lord is, whom now they so despise! They shall find, to their cost, that “those who walk in pride he is able to abase, Daniel 4:37.”

See then, from hence,

1. How great is the folly of ungodly men!

Were a small child to contend in battle with a warrior, who would not upbraid him for his folly and presumption in entering into so unequal a contest? But what shall we say of those who set themselves in array against the Majesty of Heaven? Truly, a contest of briers and thorns against a devouring fire would not be more absurd! This is the very comparison which is made by God himself, “Who would set briers and thorns against me in battle? I would go through them, and burn them up together! Isaiah 27:4.” I beg you, brethren, remember against whom it is that you fight. It is against Him, who by a word spoke the universe into existence, and by a word could reduce it in an instant to absolute nonentity.

Look at the fallen angels, and see the consequence of rebelling against God!

Look at the antediluvian world, and say, whether it be not an evil and bitter thing to sin against him, and to provoke his displeasure.

Were it possible for you to withstand his power or to elude his search—then you might have some excuse for casting off his light and easy yoke; but indeed you must, before long, be summoned to his tribunal, and receive at his hands a doom which can never be reversed. And “will you be strong in the day that he shall deal with you, or will you thunder with a voice like his!” I beg you, lay down the weapons of your rebellion without delay, and implore mercy at the Savior’s hands, while yet “the day of salvation lasts, and the accepted time is continued to you.”

2. How greatly are the ungodly to be pitied!

See how secure they are in their own apprehensions, and how confidently they expect a successful termination of their conflicts! Unhappy men! Methinks I see you in the agonies of death, and behold you at the instant of your entrance into the presence of your God. Oh! could we but conceive your terrors, and hear your cries, and witness your unavailing lamentations—then how would we pity you! Could we further behold the triumphant exultations of that cruel fiend, who was once your tempter, and will then be your tormentor to all eternity—how would we weep over you! And lastly, if we could behold you suffering the vengeance of eternal fire, under the wrath of Almighty God, methinks it would be too much for us to endure; the very sight would overwhelm us, even though we had no fears for ourselves.

Truly, it was with good reason that the Savior wept over the devoted city of Jerusalem; and we would wish that “our eyes also were a fountain of tears, to run down day and night” on account of your present obduracy, and on account of the dreadful miseries that await you in the eternal world!

3. How desirable is the knowledge of God, as revealed in the Gospel!

Never was there one who sought the face of God in vain. However long you may have rebelled against God, there is mercy for you, if you turn to him with your whole hearts. Think how many of those who crucified the Lord of glory obtained mercy at his hands—and so shall you also, if you will humble yourselves before him, and seek for mercy through his sin-atoning blood. “Not so much as one of you should perish, if you would but go to him.” Truly, “there is no condemnation to them that are in Christ Jesus.” “All who believe in him shall be justified from all things.” “Acquaint, then, Yourselves with God, and be at peace.” Seek “that knowledge of him which is life eternal.” And know, that, while “those who know him not, and obey not his Gospel, shall be banished from the presence of his glory,” his believing and obedient servants shall both serve him, and be served by him, in his kingdom and glory, forever and ever.

Charles Simeon (1759-1836)

Exodus 4:10-14

Moses said to the LORD, “O Lord, I have never been eloquent, neither in the past nor since you have spoken to your servant. I am slow of speech and tongue.”

The LORD said to him, “Who gave man his mouth? Who makes him deaf or mute? Who gives him sight or makes him blind? Is it not I, the LORD? Now go; I will help you speak and will teach you what to say.”

But Moses said, “O Lord, please send someone else to do it.”

Then the LORD’s anger burned against Moses and he said, “What about your brother, Aaron the Levite? I know he can speak well. He is already on his way to meet you, and his heart will be glad when he sees you.”

That iniquity should prevail among the blind and ignorant, is no more than might reasonably be expected; but when we behold it in the most eminent saints, we are ready to exclaim, “Lord, what is man, that you are mindful of him, and the son of man, that you so regard him?” It would seem indeed that God has determined to stain the pride of human glory, by recording the faults of his most favored servants. It is remarkable that those who are most noted in Scripture for their piety, not only fell, but manifested their weakness in those very graces for which they were most distinguished.

Abraham yielded to unbelief.

Job yielded to impatience.

Moses yielded to anger.

Peter yielded to fear.

The circumstances here related concerning Moses, clearly show, not only what Moses was, but what human nature is, when put to the trial. The following observations therefore, while they elucidate the text, will lead us to behold our own faces as in a looking-glass.

I. There is in man a backwardness to engage in God’s service.

Who was this man? Moses, in some respects the most pious of mankind. What was the service to which he was called? The most honorable and beneficial that could possibly be assigned to him. Yet, with a pertinacity truly surprising, he persisted in declining it, and desired that any one might be employed in it rather than he.

We, it is true, are called to no such service. But is there no work committed to us? Has not God appeared to us in his word, and commanded us to devote ourselves to his service? Has not the Savior bidden us to “deny ourselves, and take up our cross daily, and follow him?” And have we not shown an utter aversion to obey his call? As glorious as his service is, have we not declined it; and, like Moses, been more studious of our own ease than either of God’s honor or the benefit of our fellow-creatures? Because we have foreseen difficulties, we have been unwilling to embark in the cause of God and of our own souls; when we ought rather to have gloried in enduring hardships for God, and closed with the proposal at once, saying, “Here am I, Lord; send me! Isaiah 6:8.”

II. We are prone to cloak this backwardness with vain excuses.

Moses would not in plain terms refuse to obey his God; but he tried by even method to excuse himself from undertaking the office assigned him. He first pretends to decline through modesty, Exodus 3:11; and we might have given him credit for real humility, if his subsequent refusals had not shown that he was actuated by a far different principle. When God has obviated all objections arising from his unworthiness, then, in direct opposition to God’s promise, he objects, that the people will not believe his message. Compare Exodus 3:18 with 4:1.

To remove all apprehensions on this ground, God works three miracles before him, and commissions him to perform the same in the sight of Pharaoh and the people of Israel. Still averse to engage in this work, he pleads his lack of eloquence, and his consequent unfitness for such an undertaking. To obviate this, God asks him, “Who made man’s mouth;” and whether He, who had given him the faculty of speech, was not able to give effect to his endeavors? Yes, he promises to “be with him, and to teach him what he shall say.” And does not all this overcome his reluctance? No; he still declines the service, and begs that God would employ any other person rather than himself.

Now we say that these were vain excuses; for the real principles by which he was actuated, were unbelief and cowardice. He had failed in this attempt forty years before, when he had run unsent, and acted in his own strength, and striven for the victory with no other than carnal weapons; and now he is apprehensive of another failure, when expressly sent, and furnished with a wonder-working rod, and assured of success by a God of almighty power and unimpeachable veracity. Moreover, as on the former occasion Pharaoh sought his life, he is afraid to put himself within his reach, lest Pharaoh should execute his threats upon him.

And what are the pleas whereby we attempt to justify or extenuate our neglect of God? Have they any solidity? Have they any foundation in truth? Are they not mere excuses? Is not an aversion to the service to which we are called, the true reason of our declining to engage in it? We will not say in plain words, ‘I hate God; I hate religion; I am determined never to follow the Savior’s steps!’ But we pretend that this is not a convenient season, or that the work to which we are called is impracticable. Yes; if we will only allow our own consciences to speak, they will tell us that our pleas are mere excuses, and that, in fact, we are hypocrites, and dissemblers with God.

III. However satisfactory our excuses may appear to ourselves, they will only bring upon us God’s displeasure.

Possibly Moses was unable to discern the true workings of his own heart; but did not God spy them out? Was not God’s anger kindled against him? How God manifested his anger, we know not; it is sufficient to know God’s “judgment was according to truth.”

Who then are we, that we should think to impose upon God, or to hide from him the motives by which we are actuated? Has he not cautioned us sufficiently against such fatal mistakes, saying, “Be not deceived; God is not mocked; whatever a man sows, that shall he also reap?” Has he not warned us, that we shall certainly incur his displeasure, if we allow anything to keep us back from his service? He has mentioned the excuses made by those whom he invited to his feast; one had bought a piece of ground; and another a yoke of oxen which he wanted to see; another had married a wife, and therefore could not come. Now these were as weighty excuses for not going to an entertainment, as any that you can urge for not serving your God; and yet he declared that none of them should ever taste of his supper, Luke 14:18-24.

If this was the doom of those who were invited but once, do you think that you shall sit down at his supper, who have rejected ten thousand invitations! No; you may excuse your supineness by saying, “There is a lion in the way; there is a lion in the streets;” but he will say, “You wicked and slothful servant!” “Cast the unprofitable servant into outer darkness.”

The spies thought they had reason enough for postponing the invasion of the promised land; but they were all excluded from it; as were all others who yielded to their pernicious counsels.

Advice.

1. Beware of self-deception.

The heart is deceitful above all things; and we have a subtle adversary, who will not fail to help forward the most fatal delusions. We see how others are biased, and how empty the pleas are by which they often justify their conduct. Let us see in them an image of ourselves; and learn to suspect the treachery of our own hearts. Let us remember that we cannot deceive our God; and that the time is coming when we shall be judged, not by our professions, but by our practice.

2. Learn what are the duties to which you are called.

With respect to particular steps in life, it may be extremely difficult to judge. For instance, whether one should go to such or such a station; whether one should undertake the office of a missionary, etc; but about a life of devotedness to God there can be no doubt. Endeavor then to ascertain what the Scriptures require of you; and set yourselves instantly to fulfill it. Do not invent excuses to shift off your duty; but look up to God to direct you in his way, and to strengthen you for the performance of all his will.

3. Yield not to any discouragements in the way of duty.

It is not to be expected that you should meet with no difficulties. You must doubtless have conflicts, and many of them severe; but “greater is He who is in you than he who is in the world.” You may not improperly, in a view of your own weakness, say, “Who is sufficient for these things?” But you must never forget who has said, “My grace is sufficient for you.” Go on then, expecting assuredly that “your strength shall be according to your day of trial;” that the weaker you are in yourselves, the more shall “Jehovah’s strength be magnified in your weakness;” and that “you shall at last be more than conquerors through Him that loved you!”

Charles Simeon (1759-1836)

Exodus 3:14

God said to Moses, “I AM WHO I AM. This is what you are to say to the Israelites: ‘I AM has sent me to you.'”

It is of great importance that ministers should be considered as ambassadors of God. They should deliver nothing which they cannot enforce with, Thus says the Lord! Without this, their word can have but little weight. But ministrations thus supported will produce the happiest effects.

Moses was commissioned to offer deliverance to the oppressed Israelites. But he rightly judged that they would ask from whence he had his authority. He therefore inquired of God, what answer he should return, and received from God the direction recorded in the text.

To understand the words aright, we must consider,

I. The title God assumed.

God had hitherto revealed himself to man by the name of God Almighty. Though he had been called Jehovah, he was not fully known by that name, even to his most highly-favored servants, Exodus 6:3. He now was pleased to assume a title similar to that; but, if possible, of still plainer import.

The name, I AM THAT I AM, represents him to be:

1. Self-existent.

Creatures have only a derived existence, and therefore a dependent existence. They are now what they once were not, and may again cease to be. But God from all eternity was precisely what he now is. To him therefore this august title may be properly applied. Nor are there lacking other similar descriptions of him to confirm it, Psalm 102:27; Revelation 1:4.

2. Immutable.

Every creature in earth and Heaven is liable to change. But “with God there is no variableness, neither shadow of turning.” He himself claims immutability as his own peculiar prerogative, Malachi 3:6. And in this view, the title assumed in the text must ever belong to him.

3. Incomprehensible.

No words can convey, or imagination conceive, an adequate idea of God, Job 11:7; 1 Timothy 6:16. Hence God does not endeavor to explain his nature to Moses. But, by declaring himself to be what he is, intimates, that he is what can neither be comprehended nor expressed. His answer, in effect, was similar to that which he afterwards gave to Manoah, Judges 13:17-18.

The title thus explained, it will be proper to consider,

II. For what end God assumed this title.

The Israelites were extremely cast down by means of their long bondage. It was necessary therefore to prepare their minds for the intended deliverance.

Though they groaned under their oppression, they were too much reconciled to their yoke. They rather affected a mitigation of trouble, than the attainment of liberty. Though the promises made to their fathers were not wholly forgotten, the accomplishment of them was not cordially desired. Indeed, they scarcely conceived it possible that their emancipation should be effected. Hence it was necessary to stimulate their desires, renew their hopes, and confirm their expectations, of a better country.

The title which God assumed was admirably adapted to this end.

If God was so incomprehensible a Being, he could easily devise means of executing his own sovereign will and pleasure. If he was the one self-existent, independent Creator of the universe, all creatures must be wholly subject to his control. And if he were absolutely immutable, he could not recede from the covenant entered into with their fathers. He therefore could not want either inclination or power to deliver them. Yes, He could not but deliver them for his own great name’s sake. He could not be I AM, if his promised interposition would be either withheld or defeated. Thus the declaration of his name must inspire them with confidence, and induce them willingly to put themselves under the direction of Moses.

Inferences:

1. What a solemn attention does the Gospel demand!

The Gospel is a message of mercy to those who are in bondage to sin. And they who preach it are ambassadors from the great I AM. Jesus, who sends them forth, assumes to himself this very title, John 8:58. To the same effect also, his character is drawn in Hebrews 13:8. He has commissioned his servants to go forth into all the world, Mark 16:15; and promised (as God did to Moses) to be always with them, Matthew 28:20.

Shall we then make light of the mercy which He offers to us; or doubt his power and willingness to fulfill his promises? Shall we thrust away his servants, saying, Why do you interfere with us? Acts 7:27.

Let us remember who it is that speaks to us in the Gospel, Luke 10:16. Every faithful minister may say, I AM has sent me unto you. Nor, though miracles have ceased, shall signs be wanting to confirm the word; the deaf shall hear, the blind see, the lame walk, the lepers be cleansed. And blessed is he whoever shall not be offended at the Redeemer’s voice, Matthew 11:5-6.

2. What encouragement is here afforded to those who are groaning under spiritual bondage!

God brought out his people safely, notwithstanding all their difficulties; and in due time put them into possession of the promised land. Shall the spiritual redemption offered by him be less effectual? Are not his power and faithfulness the same as in former ages? Isaiah 59:1. Will he not remove our obstacles, supply our needs, and destroy our enemies? Surely there are none so weak but they shall be made to triumph! Isaiah 49:24-25. Nor shall the Prince of Darkness oppose with more success than Pharaoh, Romans 16:20.

Behold, then, I AM has sent me to proclaim these glad tidings. Let all arise, and cast off their yoke, and burst their bands asunder. Let not unbelief represent the obstacles as insurmountable; nor fear induce you to comply with the imperious dictates of the world.

Pharaoh, after many successive plagues, agreed first that they should sacrifice to God in the land, but not in the wilderness; then that they should go into the wilderness, but not far; then that the men should go, but without the women or children; then that the women and children, but not the flocks, Exodus 8:25; Exodus 8:28; Exodus 10:11; Exodus 10:24.

Thus the world would prescribe limits to the service we shall pay to God. Behold! the Pillar and the Cloud are ready to conduct your path. The great I AM is for you; who then can be against you? Go forth in obedience to Him! Isaiah 55:12.

Charles Simeon (1759-1836)

Exodus 3:12

“And God said: Certainly I will be with you.”

There is nothing more amiable in the character of a saint than true and genuine humility. Without the virtue of humility, all graces are defective, and all attainments worthless in the sight of God. But it is no uncommon thing to see other dispositions assuming the garb of humility, and claiming an excellence which they do not possess.

The Prophet Jeremiah, when called to the prophetic office, declined it under an idea that he was “a child, and unable to speak.” But God said to him, “Say not, I am a child; for you shall go to all that I shall send you, and whatever I shall command you, you shall speak, Jeremiah 1:4-7.” His pretended insufficiency for the work was, in reality, no other than a cover for his dread of the dangers to which it would expose him; and therefore God, in order to remove the impediment, replied, “Be not afraid of their faces; for I am with you, to deliver you! Jeremiah 1:8.”

Thus Moses, when God said to him, “Come now, and I will send you unto Pharaoh, that you may bring forth my people, the children of Israel, out of Egypt;” replied, “Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt, Exodus 3:10-11.” This was specious enough, and had the semblance of true humility; but it was only a pretext, and a cover to his fears and unbelief. He had, forty years before, exerted himself with great vigor in behalf of that people, and had even slain an Egyptian who was contending with them; but they had thrust him from them, saying, “Who made you a ruler and a judge over us?” and Pharaoh had sought his life, as forfeited to the laws of the land.

Now, therefore, he was afraid that the people would show the same disregard of his efforts, and that his slaughter of the Egyptian would be visited with the punishment which the laws of the land denounced against him. This indeed, did not at first sight appear to be his real motive; but his numerous refusals of the office delegated to him, repeated as they were under a variety of pretexts, clearly discovered at last what was in his heart, and justly excited the displeasure of God against him, Exodus 4:13-14; Exodus 4:19. But the very first answer of God should have been quite sufficient to remove every apprehension. God said to him, “Certainly I will be with you!” and, having that assurance, he should without hesitation have gone forth to his destined labors.

Let us consider,

I. The extent of the promise.

As relating to him, it comprehended all that he could wish.

True, his work was arduous, and to unassisted man impracticable; but, if God was with him, what could he have to fear? He would be guided by a wisdom that could not err, and he aided by a power which could not be overcome. With such an assurance, what had he to do with discouragements? Could Pharaoh hurt him, while he was under such protection; or the Israelites withstand his solicitations, when enforced by such powerful energy on their minds? Every difficulty should have vanished from his mind; and he should have leaped for joy at the prospect of effecting so great and good a work.

But it relates to us also, and pledges God to an equal extent in our behalf.

A similar promise was given to Joshua, on an occasion precisely similar, Joshua 1:5; and that is quoted by the Apostle Paul as applicable to every true believer, “God has said, I will never leave you, nor forsake you; so that WE may boldly say: The Lord is my helper, and I will not fear what man shall do unto me Hebrews 13:5-6.” Here the very promise made to Moses, is renewed to Joshua, and declared to belong to us also. Whatever difficulties, therefore, we may have to encounter in the discharge of our duty to God, we need not fear; his promised presence shall be with us in our efforts, and his almighty power secure to us a successful outcome.

The more minute consideration of the subject will fall under the next head of my discourse, while I endeavor to show,

II. The encouragement this promise affords to us.

We may properly view it, in the first place, as applicable to ministers.

Ministers have, if I may so speak, the very same office delegated to them as was assigned to Moses; they are sent to bring men out of spiritual thraldom, and to deliver them from a bondage far more terrible than that of Egypt. The power that opposes them is far stronger than that of Pharaoh; and the unhappy captives are in love with their chains; they are themselves as averse to leave their hard taskmaster, as he is to lose their services. Were we to go in our own strength, we would soon desert our post; as Moses did, when, in reliance on his own arm, he prematurely offered to the people his assistance. But with the promise of God’s presence, a promise specifically given to us by our Divine Master for our encouragement, Matthew 28:18, we go forth with confidence; and to every obstacle that is in our way, we say, “Who are you, O great mountain? Before Zerubbabel you shall become a plain! Zechariah 4:7.”

We know that the people to whom we speak are as incapable of hearing our words, as dry bones scattered upon the face of the earth; yet do we not despond, or even doubt the efficacy of our ministrations for those to whom we are sent; and, in dependence on this word, we hope and believe, that the word which we speak shall prove “the power of God to the salvation” of those who hear it.

We are not unmindful of the question put by the Apostle, “Who is sufficient for these things?” but, if the rod of Moses wrought effectually in his hand for the deliverance of Israel, we have no fear but that the Word of God, by whoever administered, shall be alike effectual for all the ends for which it is sent. It is “the rod of God’s strength;” and not all the powers of darkness shall be able to withstand it.

But it is also applicable to all of God’s people.

To this extent, as we have before observed, Paul applies it; and every believer needs it for his support. Every one is engaged in a great work, for which no finite power is sufficient. Every one, therefore, needs to be encouraged with an assurance, that God will be with him in all his endeavors to perform it, and will secure to him the desired success.

Believer, have you much to do for God, even so much as you could have no hope of effecting without the arm of Omnipotence exerted in your behalf? Hear what God has said for your encouragement, “Fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you; yes, I will help you; yes, I will uphold you with the right hand of my righteousness! Isaiah 41:10.”

See here, how God, in every successive part of these promises, accommodates himself to your weakness and your fears. When he says, “I am with you,” a thought may perhaps arise, that he will be with you only to witness your defeat; he therefore adds, “I will be your God.”

Does a sense of your weakness press upon you? He further says, “I will strengthen you.” Are you still discouraged, because the work is left to you? He adds, “I will help you.”

Are you still dejected through an apprehension of your failure at last? he takes the whole responsibility on himself, and declares, for your comfort, “I will altogether uphold you with the right hand of my righteousness.” This shows the extent to which this promise goes, in relation to everything which our necessities may require.

Again, Have you also much to suffer for God in your Christian course? Doubtless you must have some cross to bear, else you could not be conformed fully to your Savior’s image. But, whether your trials are more or less severe, the promise in my text secures to you an effectual help, and a sure deliverance. For thus says the Lord, “When you pass through the waters, I will be with you; and through the rivers, they shall not overflow you; when you walk through the fire, you shall not be burned; neither shall the flame kindle upon you; for I am the Lord your God, the Holy One of Israel, your Savior! Isaiah 43:2-3.” Here again the extent of the promise clearly appears, and its perfect sufficiency for every trial to which you can be exposed.

Is there yet a lurking apprehension that in the extremity of death your heart will fail? At this season, also, shall the presence of your God afford you effectual support, “Though I walk through the valley of the shadow of death, I will fear no evil; for you are with me; your rod and your staff they comfort me, Psalm 23:4.” Now, though the valley of this shadow of death may comprehend the whole of the present life as beset with snares and difficulties—yet it must include the closing scenes of life, as well as those that have preceded it; and, consequently, when our flesh and heart fail, we may be assured that “God will be the strength of our heart, and our portion forever! Psalm 73:26.”

Learn from hence.

1. To undertake nothing but in dependence on God.

When God given his assistance to Israel, no man could stand before them; but when they went up against the Canaanites in dependence on an arm of flesh, they were put to flight and slain, Numbers 14:43-45. So it will be with us, if we presume to engage in anything without first asking counsel, and imploring help, from him. God is jealous of his own honor; and if we place our reliance on anything but him, we must expect a curse, and not a blessing, on all our labors, Jeremiah 17:5-6.

2. To shrink from nothing to which God calls us.

If Moses was forbidden to shrink from the duties imposed on him—then what shall we not willingly and confidently undertake for God? We must not contemplate human means, when the path of duty is clear; but must expect him to “perfect his own strength in our weakness.” With him it is alike “easy to save by many or by few;” nor need we doubt a moment, but that “through Christ strengthening us we can do all things.” “If God is for us, who can be against us?”

3. To despair of nothing which we undertake at his command.

We may be in the path of duty, and yet find many difficulties, even such as may appear utterly insuperable. Moses himself was so discouraged by his lack of success, that he complained of God as having disappointed and deceived him. But he succeeded at last; and the very difficulties which had discouraged him served but the more to illustrate the power and grace of God.

Just so, we may find it for a season; but we should bear in mind, that his word, which he has pledged to us, is immutable, and that his counsel shall stand, though earth and Hell should combine to defeat it. Let us then “commit our every way to him;” and, with a holy confidence, advance, “strong in the Lord, and in the power of his might!”

Charles Simeon (1759-1836)

Exodus 3:1-3

“Now Moses was tending the flock of Jethro his father-in-law, the priest of Midian, and he led the flock to the far side of the desert and came to Horeb, the mountain of God. There the angel of the LORD appeared to him in flames of fire from within a bush. Moses saw that though the bush was on fire it did not burn up. So Moses thought, “I will go over and see this strange sight—why the bush does not burn up.”

If God have on some occasions revealed himself to people, when, like Saul, they have been in the very act of committing the most heinous sins, Acts 9:4—he has more generally favored them when they have been occupied, like the shepherds, in their proper calling, Luke 2:8-9.

Moses was keeping the flock of Jethro his father-in-law, when God appeared to him in a burning bush, and gave him a commission to deliver Israel from their bondage in Egypt. By this extraordinary appearance God not merely awakened the curiosity of Moses, but conveyed to him some very important instruction; to elucidate which we shall,

I. Show what was intended by the burning bush.

1. The burning bush was intended to represent the state and condition of the Israelites in Egypt.

They were cruelly oppressed, and every effort was made to destroy them, Exodus 1:9-22. Nor had they in themselves any more ability to withstand their enemies, than a thorn-bush has to resist the action of fire. Yet not only were they preserved from destruction, but they even multiplied in proportion as means were used to prevent their increase.

2. The burning bush was intended to represent the state and condition of the true church of God in the world.

The church, whose state was typified by that of Israel, has at all times suffered by persecution, though it has enjoyed some intervals of comparative rest. And, considering that all the powers of the world have been confederate against it, we may well be amazed that it has not been utterly consumed. But it has endured the fiery trial to this hour, and still defies the impotent attacks of all its adversaries.

3. The burning bush was intended to represent the state and condition of every true Christian.

The declaration that “all who would live godly in Christ Jesus should suffer persecution,” has been verified in every place and every age, “the third part are, and ever will be, brought through the fire.” And it is no less than a miracle, that, when the believer has so many enemies, both without and within, he does not “make shipwreck of faith and of a good conscience.” But the furnace, instead of destroying, purifies and refines him; and his very graces are perfected by the trials that endanger their existence, Romans 5:3-5.

Having pointed out both the primary and more remote signification of this phenomenon we shall,

II. Account for the miracle which it exhibited.

Well might the sight of a bush burning, but not consumed, excite the astonishment of Moses; but his wonder would cease when he found that God was in the bush.

The person here called “the angel of the Lord” was Christ.

The angel expressly called himself “The God of Abraham, the God of Isaac, and the God of Jacob;” which sufficiently proves that he could not be a created angel, seeing that it would be the most daring blasphemy in any creature to assume that incommunicable title of Jehovah. Yet it was not God the Father; for Stephen, recording this history, informs us, that “God sent Moses by the hand of the angel, Acts 7:30-35;” consequently the angel was God the Son, and not God the Father. Indeed Christ, who is elsewhere called “The angel of the covenant,” was the person, who, in all the appearances of God to man, assumed the human or angelic shape; thereby preparing the world for the fuller manifestation of himself in his incarnate state. And it is on this account that he is called “The image of the invisible God, Colossians 1:15.”

It was Christ’s presence with the Israelites that prevented their destruction.

He was in the bush, and therefore the bush was not consumed; so he was in the midst of his oppressed people; and therefore the Egyptians could not prevail against them. Christ was among them before he gave them any symbol of his presence; for it was he who rendered the assistance of the midwives unnecessary, and emboldened them to withstand the commands of Pharaoh. He was afterwards with them in the pillar and the cloud, protecting them from the Egyptian hosts, and stopping the progress of their enemies until they were overwhelmed in the sea. When, for the punishment of their sins, he refused to go with them, they were sure to be overpowered, Numbers 14:42-45; Joshua 7:4-5; but whenever he returned in mercy to them, they prospered and prevailed.

It is that same presence of Christ that preserves the true church and every true Christian.

Christ has said, “Lo, I am with you always, even to the end of the world;” and hence it is that “the gates of Hell have never prevailed against the church;” yes, we are assured, they never shall prevail. We are also told that “he dwells in the hearts” of all his people, Ephesians 3:17, and is “their life, Colossians 3:4;” and that, wherever they live and act, it is not so much them, as Christ in them, Galatians 2:20. It is by this consideration that he encourages them to “go through fire and water,” persuaded that no evil shall happen to them, Psalm 46:5. And to his continued interposition and support they must ascribe their preservation in every danger, and their deliverance from every enemy, Psalm 124:1-5.

Let us now “turn aside and behold this great sight!”

Let us turn from every worldly thought, and inspect this wonderful appearance, not with curiosity, but profoundest reverence. Let us observe herein,

1. To what state, God’s most favored people may be reduced.

Your afflictions may be heavy. But are any discouraged by reason of their great trials? Be it known that tribulation is the way to the kingdom; and all, who arrive there, have trodden the same path, Acts 14:22; Revelation 7:14. Nor need we be alarmed at any fire that is kindled for us, since Christ will be with us in the midst of it, Isaiah 41:10, and “bring us out of it purified as gold!”

2. What they may expect at God’s hands.

In seasons of great trial we are tempted to think that God has forsaken us; but he never was more immediately present with the Hebrew youths, than when they were cast into the furnace. Nor did he ever feel more love to his own Son, than in the hour when he cried, “My God, my God, why have you forsaken me?” Let us then learn to trust God, and expect that, when we walk through the fire, we shall not be burned, Isaiah 43:2.

3. What in the midst of all their trials should be their chief concern.

Moses in his valedictory address to the twelve tribes, congratulates Joseph on “the good-will of Him who dwelt in the bush, Deuteronomy 33:16.” And most truly are they blessed who are thus savingly interested in the divine favor. To them God is “a wall of fire” for their protection, Zechariah 2:5; but to others he is “a consuming fire” for their destruction, Hebrews 12:29.

Alas! alas! in what a fearful state are they, who shall be “cast into the lake of fire and brimstone!” Into “a fire that never shall be quenched,” and in which they shall continue unconsumed to all eternity! Oh! “who can dwell with everlasting burnings! Isaiah 33:14.”

But, if we are reconciled to him in the Son of his love, we have nothing to fear; we have nothing to fear either in time or eternity; for, however painful our state in this world may be, he will support us with his presence; and in the world to come, we shall be forever beyond the reach of harm, even in “his immediate presence, in the fullness of joy for evermore!” Seek then his favor; yes, seek it with your whole hearts!

Charles Simeon (1759-1836)

Genesis 50:15-17

When Joseph’s brothers saw that their father was dead, they said, “What if Joseph holds a grudge against us and pays us back for all the wrongs we did to him?” So they sent word to Joseph, saying, “Your father left these instructions before he died: ‘This is what you are to say to Joseph: I ask you to forgive your brothers the sins and the wrongs they committed in treating you so badly.’ Now please forgive the sins of the servants of the God of your father.” When their message came to him, Joseph wept.

The heart of man by nature is vindictive. It was a just observation of Saul to David, “When a man finds his enemy, does he let him get away unharmed? 1 Samuel 24:19.” Hence, when men have injured any person, they hate him, because they think he must of necessity have become their enemy; and, if they are within the reach of his power, they fear him, because they conclude that he will avail himself of any favorable opportunity to revenge himself upon them.

It was thus with Joseph’s brethren. Their father being dead, and they being entirely at the mercy of their brother whom they had sold into Egypt, they concluded, that “he would requite them all the evil which they had formerly done unto him.” It is probable that this apprehension was strengthened by a recollection of what their father Jacob had suffered from the vindictive spirit of Esau, “The days of mourning for my father are at hand; then will I slay my brother Jacob.” Full of fear, they sent to Joseph to implore his forgiveness; which, as will be seen, they readily obtained.

The points to which we would direct your attention are:

I. The means they used to conciliate his favor.

These were certainly well adapted to the end proposed.

1. They plead the dying request of their revered father.

What more cogent argument could be used with a pious mind than this? The dying request of a friend is sacred; and how much more of a parent, a parent of such consummate piety as Jacob! A request too so reasonable in itself, and so conducive to the welfare of his whole family!

It is probable indeed that the representation which they gave of their father’s request was not altogether correct. We cannot conceive that Jacob would have entertained any suspicions about the subsequent conduct of Joseph; or that, if he had, he would have left a posthumous request to be made through his other children, when he could have urged it himself with so much more effect in his lifetime. The probability is, that he enjoined them to act in a submissive spirit towards Joseph, and not by any refractory conduct to bring upon themselves his displeasure. But however this might be, the plea was very powerful, and could not fail of obtaining for them the favor they implored. True indeed it is, that people of a headstrong disposition frequently forget, and that at no distant period, the dying advices of their parents; but it was not probable that Joseph would do so, after having so long evinced a disposition most contrary to that of which he was suspected.

2. They unite with it, their own most humble and earnest entreaties.

However strong may be our propensity to revenge, the entreaties of a penitent offender will disarm us. It is scarcely possible for a man to revenge himself on one who lies prostrate at his feet. But there is a very peculiar delicacy in this address which they make to Joseph; in speaking to him of Jacob, they do not designate him as their father, but as his, “Your father did command.” And when they speak to him of themselves, they do not designate themselves either as Jacob’s sons, or as Joseph’s brethren, but as “the servants of the God of your father,” thus keeping out of view everything which might appear presumptuous, and calling to their aid Joseph’s love to his parent, and his duty to his God.

If this was the result of ingenuity, we admire it; but if of real humility, we greatly applaud it; for there is a delicacy in humility, a beautiful and lovely delicacy, which, though in words it amount to little, as indicating the spirit by which a man is actuated, is extremely valuable.

The true point to be aimed at in asking forgiveness is humility; to be open and sincere in our confessions, to take shame to ourselves for what we have done amiss, and to make all the reparation in our power. This is the spirit we should cultivate; and it is pleasing to see these long-obdurate men brought at last to a measure of this experience.

Reserving for a while our further observations on this part of our subject, we pass on to notice:

II. The effect produced on Joseph’s mind.

Considering how long they had forborne to humble themselves aright, he might well have upbraided them, both with their former cruelty, and their subsequent impenitence; or he might have imposed conditions upon them, as Solomon afterwards did on Shimei; or he might have pardoned them in kind and condescending terms. But the way in which he expressed his forgiveness was more eloquent and convincing than any words which human ingenuity could ever have devised, “Joseph wept when they spoke unto him.”

His weeping was from mixed emotions in his mind. The human heart is susceptible of greatly diversified impressions even at the same moment. The two Marys, when they had ascertained beyond a doubt the resurrection of their Lord, “departed from the sepulcher with fear and great joy, Matthew 28:8.” Thus in the bosom of Joseph, we apprehend, there was a mixture both of grief and joy:

1. Of grief.

It must have been inexpressibly painful to him to have such suspicions entertained respecting him, especially after he had for the space of seventeen years manifested such uniform kindness towards them. A man possessed of a generous mind cannot endure that all the love he exercises should be construed as a mere hypocritical pretense, covering a rooted enmity that will break forth as soon as an opportunity shall enable him to manifest it with effect; yes, the more conscious a man feels of his own integrity, the more deeply will he feel such unfounded suspicions. If jealousy is painful to him who harbors it, it is no less painful to him who is undeservedly the object of it. This avowal therefore of their secret fears could not but inflict a deep wound on his tender spirit.

At the same time it must be distressing to Joseph to see, that, after all they had witnessed of piety in their father Jacob, and all the reason they had to believe he was possessed of the same divine principle—they should betray such ignorance of religion, as to suppose, that, where the lowest degrees of it existed, a vindictive spirit could be indulged. If indeed they thought Joseph a determined hypocrite, they might suppose him capable of harboring such resentment; but, if he had any hope of forgiveness from God himself, he never could suffer such feelings to rankle in his bosom.

While therefore they doubted the influence of true religion in him, they showed, that they were in a very great degree strangers to it themselves; and this discovery must have been painful to him, in proportion to the love he bore them, and the desire he felt for their eternal welfare. Hence that expression of his, “Am I in the place of God,” to whom exclusively “vengeance belongs,” and whose prerogative, if I avenged myself, I would usurp, Romans 12:19 with Genesis 50:19.

2. Of joy.

While they thus betrayed an ignorance of genuine religion, they gave by their voluntary humiliation some reason to hope that the seeds of true piety were springing up in their souls. And this hope doubtless filled him with holy joy.

Say, any of you, who have wept over an abandoned child, or the impiety of a friend or brother—what joy has not sprung up in your bosom when you have first seen the obdurate heart to relent, and the tears of penitential sorrow to flow down, so as to justify a hope that a work of grace was begun in the soul! How have you secretly lifted up your heart to God in devout aspirations, to entreat, that he would confirm the rising purpose, and perfect in their souls the work he had begun! Doubtless then, in such a pious mind as Joseph’s, the very first dawn of piety in his obdurate brethren could not but cause the tear of love and gratitude to start from his eyes.

Another thought too, that could not fail of rushing into his mind, and filling him with adoring gratitude to God, was, that in this act of humiliation his brethren had voluntarily fulfilled those dreams which they had before accomplished only from necessity and constraint.

To trace the ways of Providence, and especially to see how mysteriously God has dealt with us, and made all things to work together for our good—is one of the sublimest enjoyments that we can experience on earth; and I doubt not but that it will constitute in no small degree the blessedness of Heaven. Well therefore might Joseph now weep for joy, more especially as the exaltation which all his previous trials had led to, enabled him now to requite, not evil for evil, as they feared—but good for evil, and to “overcome evil with good! Romans 12:20-21.”

From hence then we may learn,

1. To ask forgiveness of those whom we have injured.

This is a hard task to an unhumbled spirit; but it is indispensably necessary; nor can any man be upright before God, who will not submit to it. To approach the table of the Lord without first endeavoring to conciliate our offended brother is directly to oppose the command of God, who says, “Leave your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift, Matthew 5:23-24.” Many will be the excuses which we shall be ready to offer for our neglect of this duty; but the command of God is plain and express; and a compliance with it is indispensable, to prove that our penitence is sincere; nor can we ever obtain forgiveness from God, if we are too proud to solicit forgiveness from man.

2. To forgive those who have injured us.

This is a far easier duty than the other; because, while a compliance with the other humbles us, the performance of this elevates and exalts us. Is it asked, “How often shall I forgive an offending brother? Up to seven times?” I answer, Yes, and “until seventy times seven, Matthew 18:21-22.”

Nor is our forgiveness to be merely negative, such as consists in a forbearance from retaliation; no; it must be real, cordial, permanent; for in the parable of the unforgiving servant who is represented as cast into prison until he shall have paid the uttermost farthing, we are warned, “This is how my heavenly Father will treat each of you, unless you forgive your brother from your heart! Matthew 18:35.”

Let not any one then say, ‘I cannot forgive! Or, Though I forgive, I cannot forget!’ For we must, in the mercy which we extend towards man, resemble that which we ourselves hope to receive from God; and must “forgive our brother as completely and cordially as God for Christ’s sake has forgiven us, Ephesians 4:32.”

Charles Simeon (1759-1836)

Genesis 49:22-24

“Joseph is a fruitful vine, a fruitful vine near a spring, whose branches climb over a wall. With bitterness archers attacked him; they shot at him with hostility. But his bow remained steady, his strong arms stayed limber, because of the hand of the Mighty One of Jacob, because of the Shepherd, the Rock of Israel”

Peculiar care is to be used in unfolding the types, lest, by indulging our own imagination, we bring the very truth of God itself into contempt. Where the Scriptures themselves have marked the typical reference, we may proceed without fear; but when once they cease to guide us, we should not venture one step but with fear and trembling.

This observation is peculiarly applicable to the subject before us. It does not appear that Joseph is anywhere declared to be a type of Christ, notwithstanding the circumstances wherein they resemble each other are as numerous and remarkable, as in almost any other instance whatever. We forbear therefore to assert anything on this subject with confidence; while, in compliance with the opinion of the most judicious commentators, and indeed with the almost irresistible conviction of our own mind, we proceed to trace the resemblance of Joseph to Christ:

I. The resemblance of Joseph to Christ, in his distinguishing character.

Joseph is represented as “a fruitful vine”.

Every tribe is distinguished by something characteristic, either of the patriarchs themselves, or of their descendants. The distinction assigned to Joseph, is that of peculiar fruitfulness; and to him it eminently belonged. All of his brethren indeed were honored with being heads of distinct tribes; but Joseph had both his sons chosen of God, and appointed to be leaders of separate tribes; and thus two tribes sprang from him, while one tribe only sprang from any of his brethren.

To our Lord also is a similar title frequently ascribed.

Jesus was that “beautiful and glorious branch,” which was in due time to spring from the stem of Jesse, Isaiah 4:2; Isaiah 11:1, the fruit whereof was to fill the whole earth Isaiah 27:6. It was not one tribe only, or two, that was to acknowledge him as their head, but all the tribes. Yes, Gentiles as well as Jews, even all the ends of the earth; his fruit was to shake like the woods of Lebanon, and they, who should spring from him, were to be numerous as:

the grass of the earth, Psalm 72:16,

the stars of Heaven, Genesis 15:5,

and the sands upon the sea-shore, Genesis 22:17.

And so abundantly has this prediction been already verified, that we may say of this Branch as the Psalmist did of that which typically represented it, “It has taken deep root, and filled the land. The mountains were covered with its shade, the mighty cedars with its branches. It sent out its boughs to the Sea, its shoots as far as the River, Psalm 80:9-11.”

But the resemblance will more fully appear, while we consider,

II. The resemblance of Joseph to Christ, in his grievous sufferings.

Joseph was for many years very grievously afflicted.

He was eminently the beloved of his father, Genesis 37:3; and, being utterly averse to sin himself, he would reprove, and lay before his father, the misconduct of his brethren, Genesis 37:2. He also, unreservedly, communicated to them all the repeated intimations, which he had had in dreams, respecting his future exaltation above his whole family, Genesis 37:5; Genesis 37:9. For these reasons he was envied, hated, and persecuted by his brethren, Genesis 37:4; Genesis 37:11. And when he came to them from his father, upon an errand of love, they conspired against him to kill him, Genesis 37:18-20. An opportunity offering at the moment, they sold him into the hands of strangers for twenty pieces of silver, Genesis 37:28. After that, he was accused of a crime he utterly abhorred, and, without any one to plead his cause, was cast into prison, Genesis 39:12-20, where, for a time at least, “he was laid in irons,” and galled with heavy fetters, Psalm 105:18; so “sorely did the archers grieve him, and shoot at him, and hate him!”

And can we err in tracing here the sufferings of our Lord?

Jesus was, infinitely above all others, the well-beloved of his Father, Matthew 3:17; and, while he faithfully reproved the sins of his brethren, declared to them his future exaltation and glory, John 7:7 and Matthew 26:64. Filled with envy and wrath against him, they said, as it were in malignant triumph, “This is the heir; come, let us kill him! Matthew 21:38.” So cruelly “did they reward him evil for good, and hatred for his love, Psalm 109:3-5.” When he was come to them from his Father with the most benevolent design, behold, one of his own disciples sold him, and that to strangers too, for thirty pieces of silver, Matthew 26:15-16. He was accused of blasphemy against God, and of rebellion against his king; and, without anyone appearing to speak on his behalf, Isaiah 53:8, and Psalm 69:20, was instantly condemned; and thus, though “none could convince him of sin,” “was numbered with the transgressors.” Could there have been such a coincidence of circumstances between his lot and Joseph’s, if it had not been particularly ordained by God?

We may pursue the comparison yet further, in,

III. The resemblance of Joseph to Christ, in his unshaken constancy.

Joseph was marvelously upheld under all his trials.

Though he besought his brethren with cries and tears, we read not of any reproachful language that he used. When he entreated Pharaoh’s cupbearer to intercede for him, he did not so much as mention either his brethren, who had sold him, or his mistress, who had falsely accused him, Genesis 40:14-15. Nor, while he was enduring his hard lot, did he once murmur or repine at the providence of God; through the whole of his trial he possessed his soul in patience. Nor, when he had it in his power to revenge himself, did he render anything but love for hatred, and good for evil.

The apparent unkindness of his deportment, which he adopted for a time, was a violence done to his own feelings, in order that he might discern the real state of their minds, and reveal himself to them afterwards to better effect, Genesis 42:7; Genesis 42:9; Genesis 42:12. When the proper season was arrived, he fully evinced the tenderness of his heart, and the delight he took in the exercise of mercy; and, so far from upbraiding his brethren, he said all he could to extenuate their crime, and referred the whole event to the overruling providence of God, Genesis 45:5. So effectually were “his hands strengthened by the mighty God of Jacob,” that in no instance was he “overcome of evil, but at all times overcame evil with good.”

Our blessed Lord also shone like him, only with infinitely brighter luster.

Never did an inadvertent word drop from the lips of Jesus under all his persecutions, “When he was reviled, he reviled not again; when he suffered, threatened not; but committed himself to him that judges righteously! 1 Peter 2:23.” “As a sheep before its shearers is silent, so opened he not his mouth, Isaiah 53:7” either in threats, or complaints. His meekness was uniform, his fortitude undaunted, his patience invincible. He sought nothing but the good of those who were daily conspiring against his life; he wept over them, when they resisted all his overtures of mercy, Luke 19:41. He even prayed for them, and apologized for their crimes, when they were in the very act of putting him to death, Luke 23:34. After his resurrection, commanded that the offers of salvation through his blood should be made first to the very people who had so lately shed it, Luke 24:47.

There is yet one more feature of resemblance to be noticed, in,

IV. The resemblance of Joseph to Christ, in his glorious advancement.

After all his trials Joseph was exalted to a throne.

Through the good providence of God, Joseph was enabled to interpret the dreams of Pharaoh, and was, on that account, brought from the dungeon, and made, next to Pharaoh, the supreme governor of the Egyptian kingdom, Genesis 41:14-15; Genesis 41:41. All were ordered to bow the knee to Joseph, Genesis 41:43; and all, who came for a supply of grain, received this direction, Go to Joseph! Genesis 41:55. Thus did God exalt him to be both the shepherd and the rock of Israel, that he might not only provide for Egypt and the neighboring kingdoms, but be an effectual support to all his kindred, and preserve the lives of those very people who had sought his destruction.

Can we reasonably doubt but that in this he was a type of Jesus?

Jesus was raised from the prison of the grave by the effectual working of God’s power, “he was highly exalted; and had a name given him above every name, that at the name of Jesus every knee should bow, Philippians 2:9-11; Psalm 72:8-9; Psalm 72:11.” “All power was committed to him in Heaven and in earth; and all things were put under him, 1 Corinthians 15:27.” Whatever we want for our souls, we must receive it all out of his fullness, John 1:16; the direction given to every living creature is, Go to Jesus! Look to Jesus! Isaiah 45:22; John 7:37.

And how does he exercise his power? Behold, he calls his sinful brethren from a land of want and misery, and brings them to his own land of peace and plenty. There he nourishes them with the bread of life, and “reigns over the house of Jacob forever and ever.” Thus, as “the great Shepherd of the sheep,” he both feeds and rules his flock, while as “the foundation” and “cornerstone” he supports and connects, confirms and dignifies, all the “Israel of God!” Hebrews 13:20; 1 Peter 2:6.

By way of improvement we observe,

1. The purposes of God shall surely be accomplished, whatever may be done to frustrate them.

We are amazed at the variety of incidents, that seemed to put the elevation of Joseph, and of Christ, almost beyond the reach of Omnipotence itself. Yet God’s purposes were accomplished by the very means used to defeat them. Thus shall it be with us also, if we confide in the Word of God. Whatever means Satan, or the world, may use to “separate us from God,” they shall not prevail. “What God has promised, he is able also to perform.” Let us therefore trust in him; for He will work, and who shall hinder him? He has purposed, and who shall disannul it? His counsel shall stand; and he will do all his pleasure! Isaiah 43:13; Isaiah 14:27; Isaiah 46:10.

2. God’s dearest children must expect many trials in their way to glory.

Joseph, and Christ, endured much before their exaltation. And we also “through much tribulation shall enter into the kingdom!” The number and weight of our trials are no grounds of concluding ourselves to be objects of God’s displeasure; they should rather, especially if they are sanctified to us, be considered as tokens of his love, Hebrews 12:6. As the Captain of our salvation was, so also must we be made perfect through sufferings, Hebrews 2:10. Let us then “arm ourselves with the mind that was in Christ.” We shall surely have no reason to regret the difficulties of the way, when we have attained the eternal rest prepared for us!

3. We should not labor to control events, but study rather to accommodate ourselves to the circumstances in which God has placed us.

How often might Joseph have escaped from the house of Potiphar, or sent to his brethren the news of his exaltation in Egypt. But he left all in the hands of God, endeavoring only to fulfill his duty—whether as a slave or a steward, whether as a jailor or a prince. Thus did our Lord also, when he could in ten thousand ways have changed the course of events. Let us do likewise.

Whatever be our circumstances or condition in life, let us be more desirous of glorifying God under them, than of contriving, by any means, to alter them. God’s time and manner of accomplishing his own ends will be found infinitely better in the outcome, than any we can devise, Isaiah 55:8-9. Let us then tarry his leisure, and leave ourselves wholly to his disposal, and approve ourselves to him as faithful, and obedient children.

Charles Simeon (1759-1836)

Genesis 49:10

“The scepter will not depart from Judah, nor the ruler’s staff (a lawgiver) from between his feet, until Shiloh comes to whom it belongs and the obedience of the nations is his.”

There was a series of predictions relative to the Messiah from the very beginning of the world; and, as the time for the accomplishment of the prophecies drew near, the predictions concerning him were more particular and minute.

About seventeen hundred years before his appearance, the time of his coming was fixed with great accuracy and precision. At the very first moment that the sons of Jacob were made heads of different tribes, it was foretold, that the continuance of Judah’s power should extend beyond that of the other tribes, and that the Messiah should arrive before its expiration. In explaining this prophecy we shall of necessity be led to speak of,

I. The time of Christ’s advent.

This, according to the text, was to precede the departure of Judah’s scepter.

Judah is here represented as a lion gorged with his prey, and couching in his den with a scepter between his feet; a scepter, which none should ever wrest from him, until he should come, whose right it was. “The scepter” does not import dominion over the other tribes, but only the same kind of separate and independent jurisdiction which was vested in Dan, and in all the other tribes. Nor does the term “lawgiver” mean a person who should enact laws; but rather, one who should execute and enforce them. Moses was the only lawgiver of the Jews; and even the kings were required to write a copy of his law, and to obey it in all things.

Now it was here foretold, that this particular power should remain with Judah after that the other tribes should have been deprived of theirs; and that it should continue vested in people belonging to that tribe until the Messiah should come. The precise import of the term “Shiloh” is not certainly known; but it is thought by most to mean, The Peacemaker. All however are agreed that it is a name for the Messiah, whose advent was to precede the dissolution of the Jewish polity.

The event exactly corresponded with the prediction.

The ten tribes were spoiled of their power when they were carried captive to Assyria. But the tribe of Judah retained both their ecclesiastical and civil polity even in Babylon. If they did not exercise it to the same extent as before, they had by no means wholly lost it. As they had possessed it in Egypt, and retained it the whole time of their Egyptian bondage, Exodus 34:31-32, so they still nominated their chiefs and elders, yes and appointed fasts and feasts, while they were oppressed with the Chaldean yoke. Moses and Aaron were sent to the elders of the people, Exodus 3:16; Exodus 4:29; and these were heads of houses, Exodus 6:14; and rulers of the congregation, Exodus 16:22. Compare Numbers 1:3; Numbers 1:16.

Their bondage in Babylon was indeed, on the whole, exceeding heavy; but many of them were allowed to build houses and plant gardens, and to live rather as a colony than as slaves, Jeremiah 29:5; Jeremiah 29:7. On their return from Babylon, their own chiefs and elders were appointed to superintend the execution of Cyrus’ decree, Ezra 1:5; Ezra 1:8; and, after that period, they continued to enjoy their privileges until the time of our Lord’s advent.

Soon after that, they were reduced to the state of a Roman province; but still exercised the same powers, only in a more limited manner. Compare John 18:3; John 18:31. But, forty years after the death of Christ, when his Gospel had been fully preached, and people of all nations had been gathered to him, their city and temple were utterly destroyed; and they themselves were dispersed into all lands. From that time their scepter has utterly departed from them; nor can the smallest vestige of their former power be traced. They are therefore living proofs throughout the whole world that their Messiah has indeed come.

The time of Christ’s advent being thus clearly ascertained, let us consider,

II. The consequences of Christ’s advent.

The last clause of the text is by some applied to Judah, to whom the tribe of Benjamin was attached, and the few of the other ten tribes, who returned after their dispersion by the Assyrians, were gathered, 1 Chronicles 9:3. But the sense of that clause is both more clear, and infinitely more important, as applied to Shiloh. And, if it is understood, as it may well be, as a further limitation of the time beyond which Judah should not retain this power, it will mark, with most astonishing accuracy, the precise period at which his scepter was to depart.

But, taking it according to its general acceptance, it declares the calling of the Gentiles to the knowledge of Christ.

The Scriptures speak much upon this glorious subject. Without noticing the innumerable passages that declare God’s intention to convert the Gentiles, we will confine our attention to two or three that speak of it almost in the very same terms as those in the text.

Isaiah, representing Christ as standing for an ensign to the people, says, “To him shall the Gentiles seek, and his rest shall be glorious, Isaiah 11:10.” There was a remarkable prophecy to the same effect unwittingly uttered by Caiaphas the high-priest. While he designed nothing more than to instigate the Jews to destroy Jesus, God overruled his mind to declare that Jesus should die for the whole world, and should gather together in one the children of God that were scattered abroad, John 11:52. Our Lord himself also, foretelling the same glorious event, said, “I, if I am lifted up, will draw all men unto me, John 12:32.”

Nor is only the mere circumstance of their conversion declared in the test; the manner also of their coming to him is strongly intimated. They “shall be a willing people in the day of God’s power,” and as the prophet describes at large, shall fly to him as a cloud, or as doves to their windows, Isaiah 60:3-8.

This part of the prediction also has received, and is daily receiving, its accomplishment.

No sooner had our Lord given up the Spirit, than the centurion, the first fruits of the Gentiles, was led to acknowledge him as the Son of God. Presently, not Judea only, but the whole Roman empire, was filled with those who were gathered unto him. And, at this moment, “all who are taught of God come unto him” as the one foundation of all their hopes, and the only fountain of all their blessings. There is a period still future, when this prophecy shall be fulfilled in its utmost extent; when “all kings shall bow down before him, and all nations shall serve him.” Blessed period! May “God hasten it in its time!” May his “Gospel run and be glorified,” and “his glory fill the whole earth!”

Let us now ADDRESS a few words,

1. To those who are yet dispersed, and at a distance from the Lord.

We need not here turn our eyes to Jews, but reflect how many are there even in this Christian land, who have no more fellowship with Jesus than if he had never come into the world! But what account will they give to him when they shall stand at his tribunal in the last day? Are not the words of our text a direction, as well as a prophecy? Are they not equivalent to an express command? Has not Christ himself enforced this command by repeated invitations and promises, “Look unto me, and be saved!” “Come unto me, and you shall find rest unto your souls!” Has he not even sworn that all shall come to him, or perish for their neglect, Isaiah 45:22-25.

Why then should we not all gather ourselves around him as in the days of his flesh? Why should not the blind, the lame, the leprous, the possessed, come to him for deliverance? Why should not the poor trembling sinner press through the crowd, and “touch the hem of his garment!” Surely none should find it in vain to come unto him, “Virtue would go forth from him to heal them all.” O let the prophecy then receive a fresh accomplishment this day; and may God so “draw us by his Spirit that we may run after him,” and abide with him forever!

2. Those who, through grace, have been gathered to him.

The scepter is now passed into the hands of Jesus. He is the true lion of the tribe of Judah, Revelation 5:5, to whom all power in Heaven and in earth has been committed. What then have you to fear, who are under his protection? Who shall ever pluck you from his hands! John 10:28. When, or to whom shall his scepter ever be transferred? His mediatorial kingdom will indeed be done away with, when there shall be no more occasion for it, 1 Corinthians 15:24. This relates to the peculiar mode of administering the affairs of his kingdom as our Mediator.

Though he will cease to mediate between God and man, his sovereign dominion shall exist to all eternity, “Your throne, O God, is forever and ever; of your kingdom there shall he no end! Isaiah 9:7; Daniel 2:44; Hebrews 1:8.”

Rejoice then, believers, in your Lord, “let the children of Zion be joyful in their king.” Cherish his attractive influences; gather yourselves around him yet daily and hourly; spread before him your every need; commune with him on every occasion; consult him; listen to him; obey him; cleave to him with full purpose of heart. So will he keep you steadfast unto the end, and admit you to the richer fruition of his presence in his kingdom above!

Charles Simeon (1759-1836)

Genesis 48:15-16

“Then he blessed Joseph and said, “May the God before whom my fathers Abraham and Isaac walked, the God who has been my shepherd all my life to this day, the Angel who has delivered me from all harm—may he bless these boys. May they be called by my name and the names of my fathers Abraham and Isaac, and may they increase greatly upon the earth.”

There are not any more profitable scenes than those which we behold in the chambers of dying saints. There religion is exhibited in the most lively colors, and evinces itself to be, not a visionary phantom, but a real and substantial good. We are bidden to “mark the perfect man, and to behold the upright, because the end of that man is peace.” There are some instances where people on their death-bed are transported with unutterable joy; they seem to breathe the very atmosphere of Heaven, while they are yet in the body. But it is more frequent to behold them waiting for their dissolution with a peaceful dignified composure; and improving their precious moments for the benefit of their surviving friends.

Such was the closing scene of Jacob. We read not of any particular ecstasies that he enjoyed; but we see him with a hope full of immortality, and an affectionate attention to the welfare of all his children. It seems indeed that several of the patriarchs were on these occasions endued with a spirit of prophecy, and directed to pronounce blessings on those for whom God, of his own sovereign will, had reserved them. They were not left to their own caprice or judgment in this matter; but were overruled, sometimes contrary to their own intentions to convey the blessings of the first born to the younger branches of the family in preference to the elder.

Thus Isaac, having unwillingly given the blessing to Jacob, was constrained to confirm it to him, notwithstanding Esau labored with tears to prevail upon him to recall his word.

Somewhat similar to that was the transfer of the blessing to the younger of Joseph’s sons in preference to the elder. Joseph brought his sons to his dying parent, and placed them so that Manasseh, his first-born, would have the right hand of Jacob placed upon his head; but the dying patriarch was inspired by God to counteract the wish of Joseph in this particular, and, by crossing his hands, to convey the principal blessing to Ephraim, who was the younger son.

We might remark upon this subject, that God often, if we may so speak, crosses his hands in bestowing his blessings, since he gives them to those who, in our eyes, are least worthy of them, and least likely to receive them.

But our object at present is rather to inculcate the necessity of attending to the spiritual interests of young people, and especially of those who by the ties of kinship are connected with us.

In prosecuting this subject, we observe, that,

I. We should feel a concern for the spiritual welfare of the rising generation.

We should by no means be indifferent to the souls of any; on the contrary, the conveying of religious instruction to children is an occupation well worthy of the attention of all, who have leisure and ability to engage in it. But we are more especially bound to instruct those who are related to us and dependent on us; indeed they may justly claim this service at our hands.

1. Their spiritual welfare is incomparably more important than their temporal welfare.

All people feel it incumbent on them to consult the temporal welfare of their children, and account themselves happy if they can bequeath them an inheritance, that shall make them independent of the world; or give them such an education, as shall enable them to make a comfortable provision for themselves.

But how much richer is a child that possesses a saving knowledge of Christ, however low he is in outward circumstances, than the heir of a kingdom would be, if destitute of that knowledge! Shall we then be diligent in promoting the temporal prosperity of our relations, and show no regard for their eternal interests? God forbid! Let rather our care be most bestowed on those things which most of all deserve our care.

2. Their spiritual welfare greatly depends on us.

Who is to instruct our children, if we do not? Or how can they gain knowledge without instruction? We provide for their bodies, because nature, as well as custom, tells us that it is our duty to do so. But is it not equally our duty to provide for their souls? If we educate them in ignorance, what can be expected but that they should grow up in sin? How can it be thought that they should bestow any pains in cultivating divine knowledge for themselves, when they see us, whom they suppose to have formed a right estimate of things, indifferent whether they possess it or not? On the contrary, if we conscientiously discharge our duty to them in this respect, we have reason to hope, that God will bless our endeavors, and make us instruments of good to their souls. For though the best efforts may not universally succeed, we may assume it as a general truth, that “if we bring up a child in the way he should go, when he is old he will not depart from it.”

3. Their souls will be required at our hands.

This is a truth acknowledged in reference to ministers; all agree that they must give account of the souls committed to their charge. Why then should not this be the case with those who have the care of children? Methinks every parent, as soon as ever a child is born, should receive it as it were from the hands of God, with this charge, “Bring this child up for me! Exodus 2:9.” As for the attention which a parent bestows on the temporal advancement of his children, it will not only not excuse his neglect of their better interests, but will be a fearful aggravation of it. The Judge will say to them as he once did to the hypocritical Pharisees: These things ought you to have done, and not to leave the others undone.

If we should feel this concern at all times for the rising generation,

II. We should express it more especially in a dying hour.

Every word acquires weight from the circumstance of its being uttered at the approach of death. We should avail ourselves therefore of that advantage, to impress the minds of young people with a concern for their souls. Two things in particular we should do:

1. We should commend God to them.

This Jacob did; and we cannot do better than follow his example.

Young people are ready to think that religion is a new thing, and that the exhortations of their parents are the effects of needless preciseness, or of superstitious fear. On this account, it is well to show them that all those eminent characters of old, whom they profess to reverence, were devoted to the service of God; and that, in recommending the gospel, to them, we recommend only what all the wise and good in all ages have approved; that, if God is our God, he was “the God also, before whom Abraham, and Isaac, and Jacob walked.”

Moreover, though it is not always expedient to be talking of our own experience—yet, at such a season, we may do it to good effect. We may declare to others what we have known of God, both as a God of providence and of grace. It is of great importance to make them entertain right opinions respecting the providence of God, and to make them know that whether they become rich by industry or by inheritance, it is “God who feeds them all their life long.”

It is also indispensably necessary to direct their attention to that “Angel,” Jehovah, the Lord Jesus Christ, “the Angel of the Covenant. The same Person is spoken of as in the former members of the text; nor would Jacob have prayed to him, if he had not been God. Compare Genesis 32:24; Genesis 32:28; Genesis 32:30 with Hosea 12:3-5 and Malachi 3:1,” through whom alone we have redemption, either from the moral evil of sin, or from the penal evil of damnation. It is “He who redeems us from all evil,” temporal, spiritual, and eternal.

If we can from our own experience bear testimony to Christ in this view, it will avail more than a thousand lectures given in a time of health; for then the surrounding relatives will see that the sting of death is taken away, and that “they are indeed blessed who put their trust in Christ.”

2. We should pray to God for them.

The prayer of Jacob is short, but sententious. The expression, “God bless you!” is often uttered in a dying hour, but without any just ideas affixed to the petition. But we, in imploring the blessing of God upon our children, should distinctly inform them wherein that blessing consists. We should inform them, that, to enjoy God in the dispensations of his providence, and Christ in the riches of his grace, and to walk before God in Christ, as our God and Savior, in all holy obedience—is to be truly blessed; and that we are then indeed blessed, when God by his Spirit enables us thus to enjoy and to serve him. Having these things in our own minds, and conveying them to the minds of those whom we desire to instruct, we need not multiply words in prayer; while we entreat of God to bless those for whose welfare we are particularly concerned, we shall find acceptance with God, and obtain mercies for them.

It is recorded of Jacob, that in this prayer of his he exercised faith, Hebrews 11:21. Now we have not precisely the same grounds for faith that he had; because he was inspired to pronounce over the youths the blessings which God had before determined to bestow; but the more we are enabled to believe in God as a prayer-hearing and promise-keeping God, the more reason we have to hope that our prayers shall be answered, whether for ourselves or others.

ADDRESS.

1. To those who are advanced in life.

You see before you the composure of a dying saint. Seek to obtain such for yourselves. And that you may “die the death of the righteous,” be diligent to live his life. If your own business be not already transacted with God, (so to speak,) you will have little disposition either to speak to others in a dying hour, or to pray for them; but if your own calling and election be made sure, then will your dying exhortations be delivered with ease, and received with benefit.

2. To those who are coming forward into life.

You are apt to slight the instructions of your parents, under the idea that they are unnecessary or unsuitable to your state. But you see what has always occupied the minds of dying saints. You know that Jacob’s example is commended by God himself. Be thankful then, if you have friends or relatives who walk in the steps of Jacob; and let that, which they above all things desire for you, be your chief desire for yourselves.

Charles Simeon (1759-1836)

Genesis 47:7-10

“Then Joseph brought his father Jacob in and presented him before Pharaoh. After Jacob blessed Pharaoh, Pharaoh asked him, “How old are you?” And Jacob said to Pharaoh, “The years of my pilgrimage are a hundred and thirty. My years have been few and difficult, and they do not equal the years of the pilgrimage of my fathers.” Then Jacob blessed Pharaoh and went out from his presence.”

To acknowledge God in all our ways, and to commit our way to him, secures to us his gracious interposition for the direction of our paths, and the accomplishment of our desires. It is possible that Jacob, after he had set out towards Egypt in the wagons that Joseph had sent for him, felt some doubts about the propriety of leaving the promised land, when, at his advanced age, he could have no reasonable prospect of returning there with his family. But knowing from experience the efficacy of prayer, he betook himself to that never-failing remedy; he stopped at Beersheba, and offered sacrifices to the Lord. That very night God appeared to him in a vision, and dissipated his fears, by an express command to proceed on his journey, and by a promise that he would in due time be brought back again, Genesis 46:1-4.

He then prosecuted his journey in safety, and had a most affecting interview with his beloved Joseph. Soon after his arrival, five of his sons were introduced to Pharaoh; and afterwards he himself. It is this introduction of the aged patriarch to Pharaoh that we are now more particularly to consider. In the account given us of the interview, we notice,

I. The question which Pharaoh put to Jacob.

It could not be expected that people so remote from each other in their station, their views, and habits of life, should have many topics in common with each other whereon to maintain a long and interesting conversation. The interview seems to have been very short, and of course the conversation short also. All that is related concerning it contains only one short question. This, as far as it related to Jacob, was a mere expression of kindness and respect on the part of Pharaoh. To have questioned him about matters which he did not understand, would have been embarrassing to Jacob, and painful to his feelings; and to have asked him about anything in which neither party was at all interested, would have betrayed a great lack of judgment in Pharaoh. The topic selected by Pharaoh was liable to no such objection; for it is always gratifying to a person advanced in years to mention his age, because the “hoary head, especially if found in the way of righteousness, is always considered as a crown of glory, Proverbs 16:31; Leviticus 19:32.”

As a general question, independent of the history, it cannot fail of suggesting many important thoughts to all to whom it is addressed. “How old are you?”

Are you far advanced in life? Then how much then of your allotted time is gone, and how little remains for the finishing of the work that is required of you! How diligently therefore should you redeem every hour that is now added to your expiring term!

Are you, on the contrary, but just setting out in the world? Then how little do you know of its snares, temptations, sorrows! what disappointments and troubles have you to experience! and how deeply are you concerned to have your views rectified, and your conduct regulated by the Word of God!

Whatever your age, you should consider every return of your birthday rather as a call to weep and mourn, than as an occasion of festivity and joy; for it is the knell of a departed year; a year that might, in all probability, have been far better improved; a year in which many sins have been committed, which are indelibly recorded in the book of God’s remembrance, and of which you must shortly give a strict account at his judgment-seat.

We notice,

II. Jacob’s answer to it.

The patriarch’s mind was fraught with zeal for God; and therefore not contenting himself with a plain short answer, he framed his reply in words calculated to make a deep impression on the mind of Pharaoh, without giving him the smallest offence.

He insinuates, and repeats the idea, that life is but a “pilgrimage;” that we are merely sojourners in a foreign land, and that our home and our inheritance is in a better country.

This part of his speech is particularly noticed in the Epistle to the Hebrews, as being an open acknowledgment of his principles as a worshiper of Jehovah, and of his expectations in a better world, Hebrews 11:13-14; Hebrews 11:16; Hebrews 11:21. He intimates also that his years, though they had been a hundred and thirty, were few. This age might appear great to Pharaoh; but it was not nearly equal to that of Jacob’s progenitors. Terah was 205 years old; Abraham 175; Isaac 180.

On a retrospect, every person’s days appear to have been but few. Various incidents of former life seem to have been but recently transacted; the intervening time being lost, as it were, like valleys intercepted by adjacent hills. He further declares, that these years of his had been replete with evil. Certainly his life, from the time that he fled from the face of his brother Esau to that hour, had been a scene of great afflictions. His fourteen years’ servitude to Laban, the disgrace brought on him and his family by Dinah his only daughter, the murderous cruelty of his vindictive sons, the jealousies of all his children on account of his partiality to Joseph, the sudden loss of Joseph, and all his recent trials, had greatly embittered life to him, and made it appear like a sea of troubles, where wave followed wave in endless succession. And who is there that does not find, (especially in more advanced life,) that the evil, on the whole, outweighs the good?

These hints, offered in so delicate a manner to a potent monarch, with whom he had only one short interview, afford a beautiful pattern for our imitation, at the same time that they convey important instruction to our minds.

We conclude with commending to your imitation the whole of Jacob’s conduct towards Pharaoh.

At his first admission into Pharaoh’s presence, and again at his departure from him, this holy patriarch blessed him. We do not suppose that he pronounced his blessing in a formal and authoritative manner, as Melchizedek did to Abraham; but that he rendered him his most grateful acknowledgments for the favors he had conferred, and invoked the blessing of God upon him and upon his kingdom on account of them. Such a mode of testifying his gratitude became a servant of Jehovah, and tended to lead the monarch’s thoughts to the contemplation of the only true God.

Well may it put to shame the greater part of the Christian world, who systematically exclude religion from their social converse, under the idea that the introduction of it would destroy all the comfort of society. True Christians, however, should learn from this instance not to be ashamed of their religion; but, as inoffensively as possible, to lead men to the knowledge of it; and to make the diffusion of it a very essential part of all their fellowship with each other. More especially we should embrace every opportunity of impressing on our own minds and on the minds of others the true end of life; that we may thereby secure that rest which remains for us after our short but weary pilgrimage.

Charles Simeon (1759-1836)