Genesis 45:27-28

“But when they told him everything Joseph had said to them, and when he saw the carts Joseph had sent to carry him back, the spirit of their father Jacob revived. And Israel said, “I’m convinced! My son Joseph is still alive. I will go and see him before I die.”

It is of very great importance to exercise sound wisdom and discretion in interpreting the Holy Scriptures, lest, by imposing on them a forced or fanciful meaning—we bring the sacred oracles themselves into contempt. Yet is there a certain latitude allowed to us, provided we do not set forth the subordinate and accommodated sense as if it were the true and primary import of the passage.

The Apostles themselves frequently take this liberty. The prophet, speaking of the Babylonish captivity, says, “A voice was heard in Ramah, lamentation, and bitter weeping; Rachel, weeping for her children, refused to he comforted for her children, because they were not, Jeremiah 31:15.” This passage Matthew applies to the slaughter of the children in Bethlehem, to which, in its primary sense, it had no reference, Matthew 2:17-18; nevertheless, the citation of it was just, and the accommodation beautiful.

A similar use, the same evangelist makes of a passage primarily referring to the atonement which Christ would offer for the sins of mankind; he applies it to his miraculously healing their bodily disorders. Compare Isaiah 53:4 with Matthew 8:16-18. These examples, and others which might be adduced, would justify a considerably greater latitude of observation than we propose to adopt on the present occasion.

In considering this portion of sacred history, we do not found upon it any doctrine relating to the Gospel; we do not even insinuate that it was originally intended to illustrate any of the peculiar doctrines of Christianity; we shall merely take occasion from it to introduce to your notice some useful observations, with which indeed it has no immediate connection, but with which it has a very striking correspondence.

Joseph having made himself known to his brethren, and cautioned them against “falling out by the way,” (an event too probable in their circumstances,) sends them back to their father, with orders to inform him of all that they had seen and heard, and to bring him and their respective families down to Egypt. Jacob, when first he received the information, could not believe it; but upon further conversation with his sons he was convinced of the truth of their report, and determined to accept the invitation which his beloved Joseph had sent to him.

Now we propose to notice,

I. The grounds of Jacob’s doubts.

There seem to have been two reasons for his questioning the truth of the information he received:

1. The report contradicted all that he had before received for truth.

He had above twenty years before had reason to believe that his son Joseph had been torn in pieces by a wild beast; he had even seen his son’s coat torn and drenched in blood; nor had the lapse of so many years brought him any other information; how then could this son be the person that presided over the kingdom of Egypt at this time? There might be someone that resembled him in name; but it could not possibly be his darling son; had Joseph been alive, he must long since have heard of him; whoever therefore the person might be, or whatever he might profess to be, he could not be the long-lost son of his beloved Rachel. Such were Jacob’s arguments, and such his reasons for rejecting the testimony of his sons.

And do we not here see one ground on which the testimony of those who preach the Gospel is rejected? We find men rooted in certain opinions, which, in their opinion, they have adopted on very sufficient grounds. The general acceptance which those opinions meet with, and the confirmation of them during a long course of years, concur to render them, as it were, fixed principles in their minds.

But the doctrines of the Gospel are directly the reverse of those which pass current in the world.

The extreme depravity of human nature,

the desert and danger of all mankind,

the insufficiency of any good works to recommend us to God,

the necessity of seeking justification by faith alone,

the nature and extent of true holiness, and

the impossibility of being saved without an entire consecration of ourselves to the service of God,

are as opposite to the doctrines and opinions of the world, as light is to darkness; and on this account they are rejected by the generality with scorn and contempt. It was on this ground that Nicodemus rejected the doctrine of the new birth, “How can these things be?” ‘I have never held this sentiment; therefore it cannot be true.’ And on the same grounds it is, that the preaching of the Gospel is at this time, no less than in former ages, accounted foolishness.

2. The tidings were too good to be true.

There is a proneness in the human mind to believe evil reports more easily than those which are favorable. Jacob instantly acceded to the idea that his son Joseph had been torn in pieces, notwithstanding, if he had considered the spirit and temper of his brethren towards him, there was very abundant reason to doubt the fact. But, when he is told that Joseph is alive, and at the head of the Egyptian kingdom, he cannot entertain the thought one moment, “his heart even faints” at the mention of the fact, (not because he believed it, but) because he believed it not.

Here again we trace the workings of the human mind in relation to higher things. If we come and tell people that they must make their peace with God by a long course of repentance and good works, they will believe us readily enough; though, if they duly considered the nature of such tidings, they would have evidence enough of their falsehood. But if we declare to them:

that Christ has made a full atonement for our sins;

that a free and full salvation is offered them through Him;

that they may partake of it “without money and without price,” that is, without anything on their part to merit it;

and that their former guilt, however great and aggravated, is no bar to their acceptance with God, provided they simply and sincerely believe in Christ;

‘all this seems too good to be true; it can never be, that the way to Heaven should be so easy.’ This is the argument used by all the train of self-righteous Pharisees, who, “being whole, feel no need of a physician;” and by multitudes also of repenting “Publicans, who dare not lift up their eyes to Heaven,” or entertain a hope, that “grace should ever so abound towards them, in whom sin has so greatly abounded, See Isaiah 49:24-25.”

Having canvassed thus his doubts, we proceed to notice,

II. The means of the removal of Jacob’s doubts.

Of these we are minutely informed in the words of our text. They were,

1. A fuller recital of Joseph’s words.

Jacob’s sons had told him of Joseph’s elevation; but not being believed, proceeded to “tell him all the words that Joseph had said unto them.” Now their testimony became so circumstantial and convincing, that he could resist no longer; his incredulity was borne down by a weight of evidence that could not be withstood.

Thus also it is that the Gospel forces its way into the hearts of thousands, to whom, at its first statement, it appeared no better than an idle tale. Ministers set forth innumerable declarations which Jesus has made respecting us; they report his gracious invitations, his precious promises, his tender expostulations; all of which evince such a perfect knowledge of our state, and are so suited to our necessities, that we cannot any longer doubt from whom they come. They shame us out of our doubts, and constrain us to exclaim, “Lord, I believe; help my unbelief!”

2. An actual sight of the tokens of his love.

A view of the wagons which Joseph had sent, stored with everything requisite for his accommodation in his journey, completed his conviction. All the patriarch’s doubts were dissipated, and his “spirit instantly revived.”

And what will not give way before the sensible manifestations of God’s love to the soul?

Let “His love be shed abroad in the heart by the Holy Spirit;”

let the promises be applied with power to the soul;

let “the Spirit of God once witness with our spirit that we are God’s;”

and no fears will then remain respecting the truth of the Gospel or the power and grace of Christ. We shall then “have the witness in ourselves,” that “Jesus is exalted to be a Prince and a Savior,” and that he is “able to save to the uttermost all that come unto God by him.”

With the removal of his doubts, there was an instantaneous change in his determinations. This will appear while we consider,

III. The effect which their removal produced upon him.

He had been hitherto reluctant to leave his home; but now:

1. He desired nothing so much as to see the one object of his affections.

Joseph was now more dear to him than ever; and if he might but live to enjoy a sight of him, he would consider himself as having attained all for which he wished to live, “It is enough; Joseph my son is yet alive; I will go and see him before I die!”

Just so, let us once be persuaded that Jesus is set at God’s right hand, far above all principalities and powers, and that he has all Heaven at his disposal, and has sent to invite us to come unto him, and has made ample provision for us by the way, and prepared mansions for us at the end of our journey, and engaged that we shall dwell in his immediate presence forever and ever; let us be persuaded of this, and shall we feel no disposition to visit him?

Will it not, on the contrary, be the first desire of our hearts? Shall we not say, “Whom have I in Heaven but You; and there is none upon earth that I desire in comparison with You?” Will not the attainment of this object appear to be the only thing worth living for? And having an assured prospect of this, shall we not say, “Now let your servant depart in peace?” Yes; this desire will swallow up, as it were, every other; and to secure this happiness will be the only end for which we shall wish to live.

2. He disregarded all the difficulties he might encounter in the way to him.

It was not a pleasing thing for an infirm old man, who was one hundred and thirty years of age, to leave his home, and set out upon so long a journey; but the mountains became a plain, when such an object was to be attained.

Nor is it pleasing for flesh and blood to encounter the difficulties which we must meet with in our journey heaven-ward. But who that loves our exalted Jesus will regard them? Who will not welcome reproach, and take up with cheerfulness whatever cross may lie in his way to that blessed kingdom? Suppose that we must suffer the loss of our worldly interests and accommodations; who will not account them mere “stuff,” that is unworthy of one moment’s notice? who will not readily exchange them for the fullness of the heavenly land, and for the enjoyment of the Savior’s presence? Difficulties become no difficulties, and sacrifices no sacrifices, when by faith we behold the Savior’s glory, and have an assured hope of participating in it forever.

Reflections.

1. How amiable is the exercise of sincere love!

Joseph, for peculiar reasons, had imposed a restraint upon his feelings, until the proper time arrived to give them vent; but when he was no longer under any necessity to conceal them, they burst forth in a torrent of affection, as waters that have broken down the dam by which they had been confined. He retained no anger against his murderous brethren, but fell on their necks and kissed them. His charge to them “not to argue along the way,” showed how ardently he desired that they might maintain, with each other as well as with himself, the unity of the Spirit in the bond of peace.

And how animated was his message to his dear aged father! “Hasten and go up to my father, and say unto him, Thus says your son Joseph; God has made me lord of all Egypt; come down to me; tarry not; and you shall dwell in the land of Goshen; and you shall be near unto me, you and your children, and your children’s children, and your flocks, and your herds, and all that you have; and there will I nourish you!”

Nor was the aged patriarch’s affection less ardent, when once he was persuaded that his Joseph was yet alive. His whole soul was enrapt up in his darling son; and, in his determination to visit him, he lost sight of all his temporal interests; the thought of enjoying plenty in Egypt seems not to have entered into his mind; all that he cared for was a sight of Joseph; and beyond that he had no wish in life.

Would to God it were thus in every church, and every family! Thus indeed it will be, wherever the grace of God reigns in the heart. Instead of “rendering evil for evil,” we shall “heap coals of fire on the heads” of those who injure us, to melt them into love. Instead of harboring envy, or hatred, or a selfish indifference in our hearts, we shall feel the sublimest happiness in the exercise of love; parents will love their children, and children will seek to requite their parents, and “brethren will delight to dwell together in unity.” O let us cultivate such a spirit, which shall be the best evidence, both to ourselves and others, that we are Christ’s disciples.

2. How delightful will be our interview with Christ in Heaven!

If we had beheld the meeting of this aged patriarch with his beloved Joseph, who among us could have refrained from tears? But what must be the meeting of the soul with Jesus, on its first admission into his presence? Who can conceive the tender endearments of the Savior’s love, or the admiration, gratitude, and joy with which the soul shall be overwhelmed in his embrace? Surely such an interview is worth the longest and most arduous journey. Well may we account everything as dung and dross, to obtain it; more especially because it shall not be transient, like that which Jacob enjoyed, but permanent and everlasting. Behold then, we invite you all to a participation of it. He has said respecting you, “Father, I will that they whom you have given me may be with me where I am, that they may behold my glory which you have given me.”

Is there one among you that will not add his Amen to that petition? Make haste then, tarry not, “Mind not your stuff” but commence your journey instantly; and soon shall death transport you into his presence; and “then shall you be forever with the Lord. Comfort one another with these words!”

Charles Simeon (1759-1836)

Genesis 45:8

“So then, it was not you who sent me here, but God!”

By looking through second causes to the first Cause of all—we learn to trace events to an all-wise Being, who “works all things after the counsel of his own will,” and whose prerogative it is to bring good out of evil, and order out of confusion. To this view of things we are directed, and in this we are greatly assisted, by the Holy Scriptures; which draw aside the veil of mystery that is on the ways of God, and set before our eyes the most hidden secrets of divine providence. The history before us more especially affords a beautiful illustration of those ways in which the Governor of the Universe accomplishes his own designs; he allows, in many instances, such adverse circumstances to occur, as apparently to preclude almost a possibility of their terminating according to his original purpose; yet does he wonderfully interpose in such a manner as to bring them easily, and, as it were, naturally, to their destined outcome.

If in anything God’s intentions could be frustrated, we would have found them fail in reference to the predicted elevation of Joseph above his brethren; yet that event took place at last, and that too through those very means which were used to defeat it; and Joseph, alter the event was actually accomplished, referred the whole dispensation to God, as its primary Author and infallible Director.

To elucidate this subject, we shall show,

I. What part God takes in the actions of wicked men.

Though God cannot be a partaker in the wickedness of men—yet he may, and certainly does, bear a part in those actions which wicked men perform. We need go no further than the text, to confirm and establish this truth. That the conduct of Joseph’s brethren, notwithstanding it, was ultimately instrumental to his advancement, was deeply criminal, can admit of no doubt; yet says Joseph, “It was not you who sent me here, but God.” The question is then: What is that part which God takes in the actions of wicked men? To this we answer,

1. He affords them opportunities of perpetrating the wickedness that is in their hearts.

The brethren of Joseph were full of envy and malice against him; but while he was under his father’s wing, they could not give full scope to their hatred, because they were afraid of their father’s displeasure. To remove this difficulty, God so ordered matters that Joseph should be sent to inquire after the health of his brethren when they were at a distance from home. This gave them an opportunity of executing all the wickedness that was in their hearts. But as the executing of their first intention would have defeated the plans of Providence, it was so appointed that certain Ishmaelite merchants would be passing that way, and that he would be sold to them for a slave instead of being put to death.

That we do not err in tracing these more minute incidents to divine providence, is manifest; for the elevation of Pharaoh to the throne of Egypt is expressly said to have been effected by God for that very purpose, that he might be an instrument on whom the divine power would be exerted, and in whose destruction God himself would be glorified, “I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth, Romans 9:17.”

But in thus facilitating the execution of evil, God does not make himself a partner in the crime; he only affords men power and opportunity to do what their own wicked dispositions prompt them to; and this he does, as in the instances before referred to, so also in every crime that is committed in the world. What our blessed Lord said to his judge who boasted of having power to release or condemn him, we may say to every criminal in the universe, “You could have no power at all to commit your crimes, except it were given you from above.”

2. He allows Satan to instigate them to evil.

“Satan is always going about as a roaring lion, seeking whom he may devour;” but he cannot act without divine permission. He could not tempt Job, or even enter into the herd of swine, until he had first obtained permission from God. For the most part, God imposes a restraint on this our inveterate enemy; or, if left to himself, he would soon “sift us all as wheat,” and reduce us all to the lowest ebb of wickedness and misery! But at times he leaves the fiend somewhat more at liberty, and permits him to exercise his power over his wretched vassals. On these occasions Satan operates upon their minds with more than usual violence, and not only leads them captive at his will, but instigates them to the commission of the most heinous crimes.

Of these acts God is frequently represented as the author, while in other parts of Scripture their origin is referred to Satan. We are told that Satan moved David to number the people; and that he sent forth lying spirits into all the prophets of Baal, that they might induce Ahab to go up to Ramoth-Gilead to battle, where he was sure to fall. But both these things are also said to have been done by God, 2 Samuel 24:1 with 1 Chronicles 21:1 and 2 Chronicles 18:20-22.

The fact is, that God did these things through the agency of Satan; that is, he permitted Satan to act according to the impulse of his own mind, and left the people whom he assaulted, to comply with his temptations.

3. He withdraws from them his restraining grace.

Man needs nothing more than to have the preventing grace of God withheld, and he will as surely fall, as a stone, cast out of the hand, will gravitate to the earth. Now it is in this way that God often punishes the sins of men; he leaves them to put forth the depravity of their own hearts; he withholds those mercies which he sees they despised, and gives them up to follow their own vile propensities without restraint. To this effect, it is often said in Scripture, “So I gave them up.” Yes, the sacred records speak yet more strongly, and represent God as “blinding the eyes of men,” and “hardening their hearts, Exodus 7:3; Exodus 7:13; Isaiah 6:9-10, which is quoted six times in the New Testament.”

But we must not imagine that God ever actively concurs in the production of sin; in fact, there is no occasion for any active exertion on his part. Nothing further is necessary than for him to withdraw his preventing grace—and evil will blaze forth, as fire will to consume the stubble, when no counteracting influence is used to extinguish the flames.

To remove all objection against his participating in the actions of wicked men, we proceed to point out,

II. The benefit arising from acknowledging God in them.

It may be thought that such an acknowledgment, if it did not make God a minister of sin, would at least represent him in a very unamiable light; and that it would tend to justify men in their iniquities. But we affirm, on the contrary, that such an acknowledgment is calculated rather to bring good to man, and honor to our God.

1. It affords us sweet consolation under our troubles.

Were we to look no further than to second causes, we would be grieved beyond measure at the instruments of our affliction, and be filled with apprehensions at their malevolent desires. But when we reflect that our enemies are no more than the sword in our Father’s hand, and the rod with which he corrects us; when we consider that his design in correcting us is widely different from theirs, Isaiah 10:4-6, and that after he has made use of them for our good, he will cast them into the fire, Isaiah 10:12; Isaiah 10:16, and receive us to his bosom in an improved state, Isaiah 10:24-27, our minds are pacified, and we say, “It is the Lord, let him do what seems him good!”

What a source of comfort was this to Job, when the Sabeans and Chaldeans slew his servants and his cattle! “The Lord gave, and the Lord has taken away—blessed be the name of the Lord!” It is thus with all the sons and daughters of affliction, when once they can view the hand of God in their trials; they adopt the language of the Psalmist, “I was silent, and opened not my mouth, because You are the one who had done this!”

2. It disposes us to a ready forgiveness of those who injure us.

It does not incline us to palliate their faults, as if they were mere unconscious instruments impelled by the force of Him who made use of them; (for in all that they do, they act as freely as if God bore no part at all in their actions,) but it inclines us to pity, to forgive, and pray for them—as slaves to their own passions, enemies to their own welfare, and real, though unwitting, benefactors to our souls.

This effect is strongly exemplified in our text; Joseph saw the hand of God overruling the designs of his brethren; and from that consideration, he not only readily forgave them, but entreated them “not to be grieved or angry with themselves;” since, whatever had been their intentions, God had made use of their counsels for the accomplishment of his own gracious purposes; yes, thrice does he repeat this idea as a ground whereon he would have them satisfied with the dispensation, as he himself also was.

We have also a similar effect mentioned in the history of David. Shimei, in the hour of David’s adversity, loaded him with execrations; and Abishai, eager to avenge the insult offered to his master, asked permission to go and kill him; but David forbade it, saying, “Let him curse, because the Lord has said unto him: Curse David; let him alone, and let him curse; for the Lord has bidden him; it may be that the Lord will requite me good for his cursing this day, 2 Samuel 16:5-12.”

Thus shall we also mortify all vindictive feelings, when once we discern that our enemies are agents for Him; we shall say with Stephen and our blessed Lord, “Lay not this sin to their charge;” “Father, forgive them; for they know not what they do.”

3. It fills us with an admiration of God’s wisdom.

It is impossible to trace all the parts of this history, and not adore God’s wisdom whereby the various incidents in Joseph’s life were made to concur to the production of one great outcome—the preservation of Jacob and all his family.

If we contemplate the still greater diversity of circumstances, whereby Jesus was made to fulfill the Scriptures, and to effect the redemption of the world; or the astonishingly mysterious designs of God relating to the excision of the Jews, as the means of engrafting the Gentiles into their stock; and the restoration of the Jews, as the means of bringing in all the fullness of the Gentiles; I say, if we contemplate all these things, we are necessitated to exclaim with the Apostle, “O the depths of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! Romans 11:33.”

In like manner, the more we are habituated to trace the mercies of God in our own personal experience, and the numberless instances wherein he has made “the wrath of men” and devils “to praise him,” the more heartily shall we join in the adoring language of Moses, “Who is like unto You among the gods? Who is like You, glorious in holiness, fearful in praises, doing wonders! Exodus 15:11.”

In prosecuting this subject, we cannot but be struck with the following reflections:

1. How happy is the Christian in this world!

Those who know not God, have no refuge to flee unto; no consolation under the trials they endure, no security against the evils they dread. But the true Christian is persuaded, that, though he navigates a tempestuous ocean, he has an all-wise, almighty Pilot at the helm; and “therefore he will not fear though the waves thereof roar, and the mountains are carried into the midst of the sea.” He knows not indeed what will be the precise outcome of impending calamities; but he knows that it shall be precisely such as his heavenly Father sees to be best for him; and with that assurance he is satisfied. Thus is he kept in perfect peace, because he “trusts in God.”

2. How happy will he be in the future world!

Here “he walks by faith, and not by sight.” He believes that all things are working for his good, because God has said that they shall do so. But in Heaven he will have a perfect discovery of all the links in that chain of providences whereby he has been brought to glory. He will see the importance of those things which once appeared most trifling, and the necessity of those things which once were most distressing, and the perfect harmony of those things which once were involved in the most impenetrable darkness and confusion. What cause will he then see to bless and adore his God! What views will he then have of the unsearchable depths of wisdom, which ordered everything for his good! Well may he leave himself at God’s disposal now, when such shall be his recompense at last! Let us then commit ourselves entirely to God, and be satisfied with all his dealings towards us; and “what we know not now—we shall know hereafter.”

Charles Simeon (1759-1836)

Genesis 42:36

“Their father Jacob said to them: You have deprived me of my children. Joseph is no more and Simeon is no more, and now you want to take Benjamin! Everything is against me!”

The best of men are weak when they come into temptation. The trials of Jacob were indeed heavy; and, if we suppose that he had any idea that his sons had been active agents in bereaving him of his beloved Joseph, his grief must have been poignant beyond all expression. Not having been able to bring home to them any proof of such a conspiracy, he seems never to have dropped any hint to them before respecting it; and possibly he did not even now mean to charge it home upon them, but only to say, that he had been bereaved in some measure through them; nevertheless his words seem to betray a lurking suspicion, that they had been accessory to Joseph’s death, “You have deprived me of my children. Joseph is no more and Simeon is no more, and now you want to take Benjamin!”

But in the complaint he uttered respecting the ultimate end of his trials, he was manifestly wrong. We say not, that we would have shown more constancy than he; it is more than probable that none of us in his circumstances would have acted better; but from his language on the occasion we may learn, how we do act in trying circumstances, and how we ought to act.

I. How we do act in trying circumstances.

“We are born to trouble as the sparks fly upward;” none therefore can hope to escape it; and least of all those who, like Jacob, have large families. While our trials are light, we can bear them with composure; but if they become heavy and accumulated, we are then apt to indulge:

1. Murmuring complaints.

Whether Jacob meant to reflect on his sons or not, he certainly meant to complain of his afflictions; which was, in fact, to complain of God, who, in his all-wise providence, had appointed them.

It was thus with his posterity during their sojourning in the wilderness; they always murmured against Moses, and against God, whenever they were involved in any difficulty or distress; and, when they were discouraged by the report of the spies respecting the land of Canaan and its inhabitants, they even proposed to set a Captain over them, and to return unto Egypt, Numbers 14:4.

And how many such “murmurers and complainers” are there among ourselves! Some will expressly declare, that they think God deals harshly with them; others content themselves with venting their spleen against the instruments of their calamities. But all, in one way or other, are apt to “charge God foolishly,” as if he were unmerciful, if not unrighteous also, in his dispensations towards them.

2. Desponding fears.

So filled was Jacob with a sense of his present calamities, that he could not indulge a hope of a favorable outcome from them; he thought of nothing but increasing troubles, which would “bring down his grey hairs with sorrow to the grave.”

Thus also his descendants, whom we have before alluded to; they had seen bread given them from Heaven, and water out of the rock; but they doubted whether God were able to provide flesh also for their sustenance; and when they were brought to the very borders of Canaan, they doubted whether it were possible for them ever to conquer the inhabitants, and take their fenced cities.

And are not we also ready to say, on some occasions, “Our hope is lost; we are cut off for our parts?” Are we not ready to ask with David, whether his “mercy be not come utterly to an end?” Yes; in temporal things we too often sink under our troubles as absolutely irremediable; and in spiritual matters, we doubt almost the ability, and at all events the willingness, of Christ to save us.

While we condemn the unbelief of this afflicted patriarch, we acknowledge, in fact:

II. How we ought to act in trying circumstances.

However dark may be the dispensations of God towards us, we should:

1. Await his perfect time.

We are not to be impatient because relief does not come at the first moment that we ask for it. There must be a time for the dispensations of God to produce their proper effects upon our hearts. We do not expect that a medical prescription shall effect in one moment all for which it was administered; we expect its operation to be unpleasant; and we are contented to submit to pain for a season—that we may afterwards enjoy the blessings of health.

Now we know that our heavenly Physician prescribes all things concerning us with unerring wisdom, and consults our greatest good. Whatever time therefore the accomplishment of his designs may occupy, we should wait with patience, assured that the intended benefits shall ultimately be enjoyed. We should give him credit, if we may so speak, for his wisdom and love; and leave him to display them in his own way, “He who believes, shall not make haste.”

2. Rest on his promises.

The promises of God to his people, respecting the outcome of their trials, are exceeding great and precious. He declares, that we shall have “no temptation without a way to escape;” that “all things shall work together for our good,” and “work out for us a more exceeding weight of glory!” Surely such promises as these should reconcile us to trials, however great. What can we wish for more? And how can we dare to say, “All these things are against me,” when God tells us positively that they are working for us? Did we ever know any one of God’s promises to have failed? Why then should we doubt the accomplishment of these, when they have already been fulfilled in so many thousand instances? Let it satisfy us, that God has promised; and that “what he has promised, he is able also to perform.”

3. Hope against hope.

This was Abraham’s conduct under far heavier trials than we have ever experienced, Romans 4:18 with Hebrews 11:17-19. What though we cannot see how God can effect our deliverance? Is he also at a loss? The darker our state, the more simple should be our trust. We should say with Job, “Though he slay me—yet will I trust in him.” How was Jacob reproved at last, when he saw the outcome of those things which in his haste he had so deplored! Let us remember that there is the same gracious, almighty God at this time; and that “those who trust in Him shall never be confounded.”

We may further learn from this subject,

1. What an excellent grace faith is.

Faith beholds nothing but paternal love in the heaviest chastisements. Faith “brings meat out of the eater,” and tastes sweetness in the bitterest cup. Faith looks to the end of things, and sees them, in a measure, as God sees them. Faith is the great and sovereign antidote to troubles of every kind. If Jacob had exercised faith as Abraham did, the trials of which he complained would scarcely have been felt at all. But God is pleased to try us on purpose that we may learn to trust in him. In this world “we are to walk by faith, and not by sight.” Let us therefore cultivate continually this divine principle of faith, which, while it honors God, tends exceedingly to the advancement of our own happiness.

2. How blessed a state Heaven will be.

Here God has wisely and graciously hidden futurity from our view. But when we are arrived at the heavenly mansions, we shall see all the merciful designs of God developed, and the wisdom of his dispensations clearly displayed. We shall then see that the trials of which we once complained, were not only beneficial, but absolutely necessary for us; and that, if they had been withheld from us, there would have been wanting a link in that chain, by which we were to be brought in safety to Heaven.

Who will there adopt the language of the text? Who will utter it in reference to any one trial of his life? Who will not rather say, “He has done all things well?” Let us then look forward to that time, and not pass our judgment on present things, until we see and understand the design of God in them!

Charles Simeon (1759-1836)

Genesis 42:21

“They said to one another: Surely we are being punished because of our brother. We saw how distressed he was when he pleaded with us for his life, but we would not listen; that’s why this distress has come upon us.”

The history of Joseph appears rather like a well-concerted fiction, than a reality. In it is found all that gives beauty to the finest drama; a perfect unity of design; a richness and variety of incident, involving the plot in obscurity—yet gradually drawing it to its destined end; and the whole issuing happily, to the rewarding of virtue and discouraging of vice. The point to which all tends, is, the fulfillment of Joseph’s dreams in the submission of his whole family to him. And here we find his dreams realized through the very means which were used to counteract their accomplishment.

Already had his brethren bowed themselves down with their faces to the earth; but this was only the commencement of their subjection to him; they must be brought far lower yet, and be made to feel the guilt they had contracted by their cruelty towards him. With this view Joseph forbears to reveal himself to them, but deals roughly with them, imprisoning them as spies, and threatening them with death if they do not clear themselves from that charge. They had formerly cast him into a pit, and sold him as a slave; and now they are cast into prison and bound; they once were deaf to his cries and entreaties; and now the governor of Egypt is deaf to theirs. This brings to their remembrance their former conduct; and they trace the hand of an avenging God in their sufferings. Their conscience, which had been so long dormant, now awakes, and performs its office.

This is the incident mentioned in our text; and, confining our attention to it, we shall show,

I. The general office of conscience.

To enter into any philosophical discussion respecting that faculty which we call conscience, would be altogether beside our purpose, and unsuited to the present occasion. It will be sufficient to take the word in its popular sense, as importing that natural faculty whereby we judge both of our actions and the consequences of them.

1. Conscience is given to us by God to operate as a guide.

Of itself indeed it cannot guide, but only according to rules which before exist in the mind. It does not so much tell us what is right or wrong, as whether our actions correspond with our apprehensions of right and wrong. But as we are apt to be biased by interest or passion to violate our acknowledged obligations, conscience is intended to act as a guide or monitor, warning us against the commission of evil, and inciting us to the performance of what is good.

It is true indeed that conscience often stimulates to evil under the notion of good; for Paul followed its dictates in persecuting the Christians, when “he thought he ought to do many things contrary to the name of Jesus, Acts 26:9.” Our blessed Lord informs us, that many who would kill his disciples would do it under an idea that they were rendering unto God an acceptable service, John 16:2.

The fault of these people consists not in following the dictates of their conscience, but in not taking care to have their conscience better informed. A thing which is evil in itself cannot be made good by any erroneous conceptions of ours respecting it; but things which are of themselves innocent, become evil, if they are done contrary to the convictions of our own minds, Romans 14:14; for we ought to be fully persuaded of the propriety of a thing before we do it Romans 14:5; and “whatever is not of faith is sin, Romans 14:23.”

2. Conscience is given to us by God to operate as a judge.

Conscience is God’s vice-regent in the soul, and authoritatively pronounces in the soul the judgment which God himself will pass on our actions, Romans 2:15. It takes cognizance not of our actions only, but of our principles and motives, and brings into its estimate everything that will form the basis of God’s judgment. Of course, in this, as well as in its suggestions, it may err; for, if it forms a wrong judgment of the qualities of our actions, its judgment must be wrong also as to the consequences of them. It may promise us God’s approbation upon grounds that are very erroneous; but when its apprehensions of our duty are themselves just, its award respecting our performance of it is a prelude of God’s final judgment; for John says, “If our heart condemns us, God is greater than our heart, and knows all things;” but “if our heart condemns us not, then have we confidence toward God, 1 John 3:20-21.”

But, as its operations are by no means uniform, we proceed to mark,

II. The insensibility of the conscience, when dormant.

Astonishing was the insensibility of the consciences of the sons of Jacob!

When they conspired against their brother Joseph, and cast him into the pit, that he might perish with hunger, they regarded not the cries and entreaties of the youth, but proceeded in their murderous career without remorse. But the seasonable appearance of a company of Ishmaelites suggested to them somewhat of an easier method of ridding themselves of him. At the suggestion of Judah, “What profit is it if we slay our brother, and conceal his blood? Come, and let us sell him to the Ishmaelites, and let not our hand be upon him; for he is our brother, and our flesh;” they acceded to it, and “were content.”

In the first instance, after putting him into the pit, “they sat down to eat bread,” evidently without any compunction; but now they were quite “content,” applauding themselves for their humanity, instead of condemning themselves for their injustice and cruelty, Genesis 37:23-28.

View next their mode of deceiving their aged father. They took Joseph’s coat, and dipped it in the blood of a young goat which they killed for the purpose; and brought it to their father, in order that he might conclude, that an evil beast had devoured his son. (How far God might design this as a just retribution for the deceit which Jacob himself had practiced towards his aged father, when he, by assuming Esau’s coat, stole away the blessing that belonged to Esau, we stop not to notice; with this the sons of Jacob had nothing to do.) They behold their aged parent overwhelmed with grief, and absolutely inconsolable for the loss of his son; and these detestable hypocrites “rise up to comfort him, Genesis 37:31-35.” Where is conscience all this time? Has it no voice? Is there not one among them all who has a functioning conscience? Not one among all the ten? Does no heart relent at the sight of the anguish of an aged and pious parent, sitting from day to day and from month to month “with sackcloth on his loins,” and “going down mourning to the grave?” No; not one of them all, as far as we know, ever “repented, saying: What have I done?” For the space of twenty-two years they all continued in impenitent obduracy; and were not made even at last to feel the guilt they had contracted in selling their brother, until they themselves were brought into somewhat similar circumstances with him, and constrained to read their own crime in their punishment. Such was conscience in them!

Yet this is in reality what we may see in ourselves and in all around us:

Behold the profane, who have not God in all their thoughts, and who never utter the name of God but to blaspheme it; they can go on for years and years, and yet never imagine that they have once offended God.

Behold the sensual, who revel in all manner of impurity; they “wipe their mouth, like the adulteress, and say, I have done no wickedness! Proverbs 30:20.”

Behold the worldly, who have no cares whatever beyond the things of time and sense; their idolatrous love to the creature raises no doubts or fears in their minds; yes, rather, they bless themselves as wise, prudent, and diligent, and think that they have done all that is required of them.

Behold the self-righteous, who, from an excessive conceit of their own goodness, will not submit to the righteousness of God; they can make light of all the invitations of the Gospel, and pour contempt upon its gracious overtures—and yet never once suspect themselves to be enemies of Christ.

Behold the professors of religion who “confess Christ with their lips but in their works deny him;” they will spend a whole life in such self-deceit, and never entertain a doubt but that he will acknowledge them as his in the day of judgment.

And whence is all this? Is it not that conscience is asleep? If it performed in any measure its office, could it be thus? Yet thus it is sometimes even with those who are well instructed in religion. The sins of David are well known; yet even he, who at one time was smitten with grief and shame at having cut off the skirt of a man who sought his life, now kills the very man who was daily hazarding his life for him, and feels no remorse; yes, after having seduced the wife of his friend, and then murdered him, he continues at least nine months as obdurate as the most profligate of the human race; to such a degree was his “conscience seared as with a hot iron! 1 Timothy 4:2.” To such a degree may our “hearts also be hardened through the deceitfulness of sin! Hebrews 3:13.”

But the text leads us to contemplate more particularly,

III. The power of the conscience, when awake.

God has various ways of awakening a drowsy conscience:

Sometimes he does it through some afflictive dispensation, as in the case before us;

sometimes through the conversation of a friend, 2 Samuel 12:7;

sometimes by the public ministry of the Word, Acts 24:25;

sometimes by an occurrence arising out of men’s wickedness, 2 Samuel 24:10, or in some way connected with it, Daniel 5:5-6; Matthew 14:1-2.

But by whatever means it is called into activity, our conscience will make us hear when it speaks to us.

The conscience inspires some, only with terror.

Thus it wrought on Joseph’s brothers; they saw their guilt, and the wrath of God upon them on account of it, “We are truly guilty concerning our brother,” said they, “and behold his blood is required of us.”

Thus it wrought also on the unhappy Judas, who, when he saw what he had done, could no longer endure his very existence, Matthew 27:3-5.

And on how many does it produce no other effect than this! They see how grievously they have offended God; and, not having the grace of repentance given to them, they sink into despondency. Life now becomes a burden to them; and they choose rather to rush into an unknown state, than to endure the stings of an accusing conscience.

Hence the suicides that are so frequent in the world. Men live in sin, imagining that no painful consequences shall ever ensue; but at last “their sin finds them out;” and they seek in suicide a refuge from the torments of a guilty mind. But where a sense of guilt does not drive men to this extremity, it makes them tremble, as Felix did; and embitters to them their whole existence, so that they are utter strangers to peace, according as it is written, “There is no peace,” says my God, “to the wicked.”

On others, the conscience operates with a more congenial influence.

Thus it wrought on Manasseh, when he was taken among the thorns, 2 Chronicles 33:11-13. And thus on Peter also, when he “went out, and wept bitterly Luke 22:61-62.” Happy, happy are they, on whom it produces such effects as these! They will have no reason to repine at any afflictions that are productive of such a blessing, Job 36:8-9. What if the intermediate trials be severe? we shall have reason to bless God for them to all eternity, if they lead to this end! Psalm 32:3-6; and shall have cause to say with David, “It is good for me that I have been afflicted.”

On all, the testimony of conscience is somewhat as the voice of God himself.

It speaks with authority. The stoutest man in the universe cannot endure its reproaches; and the most afflicted man in the universe is made happy by its testimony in his behalf, 2 Corinthians 1:12. We should therefore keep our conscience tender, and be ever attentive to its voice. On no occasion should we violate its dictates; for though we may silence its voice for a time, or drown it in vanity and dissipation, it will speak at last, and constrain us to hear all that it has recorded concerning us. And when once it does speak, then we may say concerning it, that “he whom it blesses, is blessed; and he whom it curses, is cursed.”

Advice.

1. Seek to maintain a good conscience before God.

Let your minds be well instructed in the written word, and your lives be regulated by its dictates. To have always a conscience void of offence towards both God and man is no easy matter; but it is worth the utmost labor and vigilance that you can bestow upon it.

2. Do not however rest too confidently in testimonies of its approbation.

It will not always speak the same language, when it is blinded by prejudice or passion. At the time of committing this great evil, the sons of Jacob “were content;” and they applauded themselves for their forbearance towards their ill-fated brother. But at a subsequent period, how different were their views of the very same action! So will it be with us. We may now approve and applaud our own conduct; but we must not conclude that we shall therefore always do so. We are now too apt to be partial in our own favor; but at a future period we shall judge righteous judgment, even as God himself will do; and we are no longer certain that our judgment of our own state is correct, than when it manifestly accords with the Word of God.

3. Look forward to the future judgment.

That will certainly be correct; for God knows our hearts, and will bring every secret thing into judgment, whether it be good or evil! But oh! how painful will be the review in that day, if then for the first time we are made sensible of our sins! What a bitter reflection will it be, ‘I did so and so; and therefore all this has come upon me; I have procured it all unto myself.’ On the other hand, how delightful will it be to look back, and be able to appeal to God and say, “I have walked before you with a perfect heart!” True it is, this will afford us no ground for boasting; but, if we walk before God in all good conscience now, we shall have its approving testimony in a dying hour, and the approbation of our God in the day of judgment! Isaiah 38:3.

Charles Simeon (1759-1836)

Genesis 41:41

“And Pharaoh said unto Joseph: See, I have set you over all the land of Egypt.”

In the eventful life of Joseph we are particularly struck with the suddenness and greatness of the changes he experienced. One day he was his father’s favorite; the next he was threatened with death and sold as a slave. One day he was at the head of Potiphar’s household; the next he was immured in a prison and laden with fetters of iron. From that state also he was called in a moment by the singular providence of God, and exalted to the government of the first nation upon earth. Of this we are informed in the text; from whence we take occasion to observe,

I. We can be in no state, however desperate, from whence God cannot speedily deliver us.

The state of Joseph, though considerably ameliorated by the indulgence of the keeper of his prison, was very hopeless. He had been many years in prison; and had no means of redress afforded him. His cause being never fairly tried, his innocence could not be cleared; and there was every reason to apprehend that his confinement would terminate only with his life. The hopes he had entertained from the kind offices of Pharaoh’s cupbearer had completely failed; and God had allowed him to be thus disappointed, in order that, “having the sentence of death in himself, he might not trust in himself, but in God that raises the dead.” But when God’s time had arrived, every difficulty vanished, and his elevation was as great as it was sudden and unexpected.

It would be well if we bore in mind the ability of God to help us. People when brought into great trials by loss of dear friends, by financial difficulties, or by some other calamitous event, are apt to think, that, because they see no way for their escape, their state is hopeless; and, from indulging despair, they are ready to say with Job, “I am weary of life,” and “my soul chooses strangling, and death rather than my life! Job 7:15.”

But we should remember that there is “a God with whom nothing is impossible;” though human help may fail us, “his arm is not shortened, that it cannot save, nor is his ear heavy, that it cannot hear;” yes rather he would glorify himself, as he did in rescuing Israel at the Red Sea, if we would call upon him; and our extremity would be the opportunity he would seize for his effectual interpositions, “In the mount, the Lord would be seen.”

We may apply the same observations to those who seem to have cast off all fear of God, and to have sinned beyond a hope of recovery. But while the conversion of Saul, and the deliverance of Peter from prison, stand on record, we shall see that there is nothing too great for God to effect, and nothing too good for him to give, in answer to the prayer of faith.

II. God is never at a loss for means whereby to effect his gracious purposes.

He had decreed the elevation of Joseph to the highest dignity in the land of Egypt. To accomplish this, he causes Pharaoh to be disturbed by two significant dreams, which none of his magicians could interpret. The solicitude of Pharaoh to understand the purpose of his dreams leads his cupbearer to “confess his fault” in having so long neglected the youth who had, two years before, interpreted his dreams; and to recommend him as the only person capable of satisfying the mind of Pharaoh.

Instantly Joseph is sent for (not from a sense of justice to an injured person, but from a desire for the information which he alone could give); and, upon his interpreting the dreams of Pharaoh, and giving suitable advice respecting the steps that should be taken to meet the future distress, he is invested with supreme authority, that he may carry his own plans into execution. Thus God, by suggesting dreams to Pharaoh, and to Joseph the interpretation of them—effects in an hour what, humanly speaking, all the power of Pharaoh could not otherwise have accomplished.

If we were duly observant of God’s works of Providence, we would see, in many instances relating to ourselves, how wonderfully God has brought to pass the most unlooked-for events! Things the most strange have been made to subserve his gracious purposes, and to accomplish what no human foresight could have effected for us. In relation to the concerns of our souls this may perhaps be more visible than in any temporal matters. The history of God’s people, if it were fully known, would furnish thousands of instances, not less wonderful than that before us, of people “raised” by the most unexpected and apparently trivial means “from the dust or a dunghill—to be set among princes, and to inherit a throne of glory.” We are far from recommending any one to trust in dreams, or to pay any attention to them whatever; “For in a multitude of dreams there is futility and worthlessness.” But we dare not say that God never makes use of dreams to forward his own inscrutable designs; on the contrary, we believe that he has often made a dream about death or judgment the occasion of stirring up a person to seek after salvation; and that he has afterwards answered the prayers, which originated in that apparently trifling and accidental occurrence.

At all events, there are a multitude of little circumstances which tend to fix the bounds of our habitation, or to bring us into conversation with this or that person, by whom we are ultimately led to the knowledge of the truth. So we should commit our every way to God, and look to him to order everything for us according to the counsel of his own gracious will.

III. We are never in a fairer way to exaltation to happiness than when we are waiting God’s time, and submitting to his providential will.

We hear nothing respecting Joseph but what strongly impresses us with a belief that he was perfectly resigned to the will of God. It is most probable indeed that he had formed some expectation from an arm of flesh; but two years experience of human ingratitude had taught him that his help must be in God alone. At last, his recompense is bestowed, and ample compensation is given him for all that he endured. With his prison garments, he puts off his sorrows; and, from a state of oppression and ignominy, he is made the benefactor and the savior of a whole nation.

How profitable would it be for us if we could leave ourselves in God’s hands, and submit ourselves in all things to his wise disposal! We are persuaded, that our lack of submission to Divine Providence is that which so often necessitates God to afflict us; and that if we could more cordially say, “May Your will be done,” we should much sooner and much oftener be favored with the desire of our own hearts.

Have we a husband, a wife, a child in sick and dying circumstances? Our rebellious murmurings may provoke God to inflict the threatened stroke, and to take away the idol which we are so averse to part with. Whereas, if we were once brought to make a cordial surrender of our will to His, he would in many instances arrest the uplifted arm, and restore our Isaac to our bosom. At all events, he would compensate by spiritual blessings whatever we might lose or suffer by a temporal bereavement.

We may yet further learn from this subject,

1. To submit with cheerfulness to all the dispensations of divine Providence.

We may, like Joseph, have many great and long-continued trials; the end of which we may not be able to foresee. But, as in his instance, and in that of Job, “we have seen the end of the Lord, that the Lord is very pitiful and of tender mercy” Just so, we may be sure that our trials shall terminate well; and that however great or long-continued they may be, our future recompense, either in this world or the next, will leave us no reason to complain.

2. To be thankful to God for the Rulers whom he has been pleased to set over us.

It is “by God that kings reign, and princes decree justice.” Sometimes, “for the punishment of a land, children (that is, people weak and incompetent) are placed over it,” that their infatuated counsels or projects may bring upon it his heavy judgments. We, blessed be God! have been highly favored in this respect. By his gracious providence, we have for a long series of years had people exalted to posts of honor, who, like Joseph, have sought the welfare of the nation, and have promoted it by their wise counsels and indefatigable exertions. Let us thankfully acknowledge God in them, and endeavor to show ourselves worthy of this mercy, by the peaceableness of our demeanor, and the cheerfulness of our submission to them.

3. To be thankful, above all, for our adorable Emmanuel.

“Him has God exalted with his right hand to be a Prince and a Savior.” “To Him has he given a name that is above every name; that at the name of Jesus every knee should bow! Compare with Philippians 2:9-11.” To Him does our almighty King direct us, saying to every famished soul, “Go to Jesus!” In Him there is all fullness treasured up; to Him all the nations of the earth may go for the bread of life; nor shall any of them be sent away empty. They shall receive it too “without money and without price.”

O what do we owe to God for raising us up such a Savior! and what do we owe to Jesus, who has voluntarily undertaken this office, and who suffered on the cruel cross as the appointed step to this glorious elevation! Let us thankfully bow the knee to him; and go to him continually for our daily supplies of grace and peace!

Charles Simeon (1759-1836)

Genesis 40:23

“The chief cupbearer, however, did not remember Joseph; he forgot him.”

It was a wise and prudent choice which David made, “Let me fall into the hands of God, and not into the hands of man.” Man, when intent on evil, knows no bounds, except those which are prescribed by his ability to execute his wishes. He is easily incensed, but with difficulty appeased. The ties of blood and relationship are not sufficient to bind people in amity with each other, when once any ground of discord arises between them. It might have been hoped that in such a family as Jacob’s, love and harmony would prevail; but to such a degree had envy inflamed his whole family against their younger brother, that they conspired against his life, and only adopted the milder alternative of selling him for a slave, through a horror which they felt at the thought of shedding his blood.

Nor will the most amiable conduct always ensure regard, or protect a person from the most cruel injuries. The holy, chaste, and conscientious deportment of Joseph should have exalted his character in the eyes of his mistress; but when she failed in her attempts to ensnare his virtue, her passionate desire after him was converted into rage; and she procured the imprisonment of him whom she had just before solicited to be her paramour.

During his confinement, he had opportunities of showing kindness to his fellow-prisoners. To two of them he interpreted their dreams, which proved to be prophetic intimations of their respective fates. Of Pharaoh’s chief cupbearer, whose speedy restoration he foretold, he made a most reasonable request; he told him, that he had been stolen out of the land of the Hebrews; and that there existed no just cause for his imprisonment; and he entreated, that he would make known his case to Pharaoh, and intercede for his deliverance. In making this request, he never once incriminated either his brethren who had sold him, or his mistress who had falsely accused him; he cast a veil of love over their faults, and sought for nothing but the liberty of which he had been unjustly deprived. Who would conceive that so reasonable a request, presented to one who had such opportunities of knowing his excellent character, to one too on whom he had conferred such great obligations, should fail?

Lord, what is man? how base, how selfish, how ungrateful! Let us fix our attention upon this incident in the history of Joseph, and make some suitable reflections upon it.

We observe then:

I. Gratitude is but a feeble principle in the human mind.

Corrupt and sinful principles are, alas! too strong in the heart of man; but those which are more worthy of cultivation, are weak indeed. To what a degree are men actuated by pride, ambition, covetousness, envy, wrath, revenge! To what exertions will they not be stimulated by hope or fear! But the motions of gratitude are exceedingly faint; in the general, they are scarcely perceptible; and though on some extraordinary occasions, like that of Israel’s deliverance at the Red Sea, the heart may glow with a sense of the mercies given unto us, we soon forget them, even as the Israelites did, and return to our former coldness and indifference.

II. The operations of gratitude are rather weakened than promoted by prosperity.

Pharaoh’s cupbearer, when restored to his master’s service, thought no more of the friend whom he had left in prison. This is the general effect of prosperity, which steels the heart against the wants and miseries of others, and indisposes it for the exercise of sympathy and compassion. It is usually found too, that the more we abound in temporal blessings, the more unmindful we are of Him who gave them. That is a true description of us all, “Jeshurun waxed fat, and kicked.”

On the other hand, adversity tends to bring us to consideration; when we have suffered bereavements of any kind, we begin to feel the value of the things we have lost; and to regret that we were not more thankful for them while they were continued to us. The loss of a part of our blessings often renders us more thankful for those that remain; and it is no uncommon sight to behold a sick person more thankful for an hour’s sleep, or a small intermission of pain, or the services of his attendants—than he ever was for all the ease and sleep that he enjoyed, or the services that were rendered him, in the days of his health.

We have a very striking instance of the different effects of prosperity and adversity in the history of Hezekiah. In his sickness he exclaimed, “The living, the living, he shall praise you, as I do this day;” but when restored to health, he forgot his Benefactor, and “rendered not again according to the benefits that had been done unto him.” In this, I say, he is an example of the ingratitude which prevails in the world at large; for we are told, that “God left him to try him, and that he might know all that was in his heart.”

III. The lack of gratitude is hateful in proportion to the obligations conferred upon us.

We suppose that no man ever read attentively the words of our text without exclaiming (in thought at least, if not in words), What base ingratitude was this! Whether we consider his obligations to Joseph, who had been to him a messenger of such glad tidings, or his obligations to God, who had overruled the heart of Pharaoh to restore him to his place, he surely was bound to render that small service to his fellow-prisoner, and to interpose in behalf of oppressed innocence.

We cannot but feel a detestation of his character on account of his unfeeling and ungrateful conduct. Indeed it is thus that we are invariably affected towards all people; and more especially those who have received favors at our hands. If we receive an injury or an insult, or are treated with neglect by people whom we have greatly benefitted—we fix immediately on their ingratitude, as the most aggravating circumstance of their guilt; it is that which pains us, and which makes them appear most odious in our eyes. Though this sentiment may be easily carried to excess—yet, if kept within due bounds, it forms a just criterion of the enormity of any offence that is committed against us.

It was this which in God’s estimation so greatly aggravated the guilt of the Jewish nation, “They forgot God who had done such great things for them! Psalm 106:7; Psalm 106:13; Psalm 106:21.” And we shall do well to bear it in mind, as the means of awakening in our own minds a just sense of our condition before God; for ingratitude, above all things, subjects us to his displeasure! Romans 1:21; 2 Timothy 3:2; Isaiah 1:3; Deuteronomy 28:45; Deuteronomy 28:47.

This subject may be fitly improved.

1. Our ingratitude should fill us with shame and confusion before God.

If we think of our temporal mercies only, they call for incessant songs of praise and thanksgiving. But what do we owe to God for the gift of his dear Son, and of his Holy Spirit, and of a preached Gospel? What do we owe to God if he has rendered his word in any measure effectual for the enlightening of our minds, and the quickening of our souls? “What kind of people then ought we to be?” How should our hearts glow with love, and our mouths be filled with his praise! Let us prosecute these thoughts, and we shall soon blush and be confounded before God, and lie low before him in dust and ashes!

2. This topic should keep us from putting our trust in man.

Many years had Joseph been confined in prison, and now he thought he would have an advocate at court, who would speedily liberate him from his confinement. But God would not let him owe his deliverance to an arm of flesh; yes, he left him two years longer in prison, that he might learn to put his trust in God alone; and then he wrought his deliverance by his own arm. “Until his time was come, the word of the Lord tried him.” At last, God gave to Pharaoh dreams which no magicians could expound; and thus brought to the cupbearer’s recollection the oppressed youth who had interpreted his dreams, and who was the only person that could render similar service to the affrighted monarch.

Now we also, like Joseph, are but too apt to lean on an arm of flesh, instead of looking simply to the Lord our God; but we shall always find in the outcome, that the creature is only a broken reed, which will pierce the hand that leans upon it; and that none but God can render us any effectual assistance. Let us then trust in God alone, and with all our heart, and then we shall never be confounded.

3. This topic should make us admire and adore the Lord Jesus.

That blessed Savior is not less mindful of us in his exalted state, than he was in the days of his flesh. Yes, though not at all indebted to us, though, on the contrary, he has all possible reason to abandon us forever—yet he is mindful of us day and night; he makes intercession for us continually at the right hand of God; he considers this as the very end of his exaltation; and he improves every moment in protecting, comforting, and strengthening those who depend upon him. We challenge anyone to say, When did the blessed Savior forget him? We may have been ready to say indeed, “He has forsaken and forgotten us;” but “He can no more forget us than a woman can forget her nursing child.” Let us then bless his name, and magnify it with thanksgiving. And let us from time to time offer to Him the petition of the dying thief, “Lord, remember me when you are in your kingdom;” and not all the glory and felicity of Heaven shall divert his attention from us for a single moment!

Charles Simeon (1759-1836)

Genesis 39:9

“How can I do this great wickedness, and sin against God?”

The grace of God is equally necessary for us in every situation of life.

In adversity, God’s grace is necessary to support us.

In prosperity, God’s grace is necessary to preserve us.

We would have been ready indeed to congratulate Joseph on his advancement in the house of Potiphar, as though his trials had been ended; but we see that, if his former path was strewed with thorns, his present station was slippery, and replete with danger!

His history is well known, and need not be reviewed here; suffice it to say, that when tempted by his mistress, and importuned from day to day to commit sin with her—he resisted her solicitations with unshaken constancy, and rejected her proposals with indignation and abhorrence. The reply, which through the grace of God he was enabled to make, leads us to observe that,

I. Sin is no slight evil—

The unconverted in general imagine sin to be of very little consequence—

Sin universally prevails, and, except where it greatly interferes with the welfare of society, is countenanced and approved. The customs of the world sanction the practice of it to a certain extent in every one, whether male or female; though the greater latitude of indulgence is allowed to men. The very education that is given both to our sons and daughters, tends only to foster in them:

pride and vanity,

wantonness and sensuality,

worldliness and profaneness.

But let but these dispositions assume the names of ease, elegance, and gaiety—and they instantly lose all their malignant qualities; and, instead of exciting our abhorrence, endear to us the people by whom they are indulged. Too many indeed will not submit to any restraints, but will even justify the grossest immoralities. They impose upon their excesses some specious appellation; they call drunkenness, conviviality; and whoredom, youthful indiscretion. Thus they commit sin without fear, persist in it without remorse, and even glory in their shame—when, through age and infirmity, they can no longer follow their former courses.

But, if viewed aright, sin will appear a dreadful evil—

Can that be light or venial which cast myriads of angels from their height of glory, into the bottomless abyss of Hell? Is that of trifling importance which in one moment ruined the whole race of man, and subjected them to an everlasting curse?

But if these effects are not sufficient to convince us, let us behold the Savior in the garden of Gethsemane, or on the hill of Calvary; let us behold the Lord of glory bathed in blood, and expiring under the curse which our sins have merited; and we shall instantly confess with Solomon, that they are “fools, who make a mock of sin!”

Not however to insist on this general view of sin, we observe that,

II. Considered as an offence against God, sin’s enormity is exceedingly great—

This is the particular light in which sin struck the mind of Joseph. Though the iniquity to which he was tempted, would have been a defiling of his own body, and an irreparable injury to Potiphar his master—yet every other consideration seemed to be swallowed up in that of the offence it would give to God. David viewed his sin in this light, Psalm 51:4. Sin is leveled more immediately against God himself:

1. Sin is a defiance of God’s authority—

God commands us to keep his law; and enforces his commands with the most solemn and encouraging sanctions. But sin says, like Pharaoh, “Who is the Lord, that I should regard him? I know not the Lord, neither will I obey his voice! Exodus 5:2. See also Psalm 12:4 and Jeremiah 44:16.” Is it a light matter for:

a servant thus to insult his master,

a child to insult his parent,

a creature to insult his Creator?

2. Sin is a denial of God’s justice—

God threatens, “Be sure of this: The wicked will not go unpunished! Proverbs 11:21.”

But what does sin reply? It says like them of old, “The LORD will do nothing, either good or bad! Zephaniah 1:12.” And shall it be thought a trifling matter to rob the Deity thus of his most essential perfections?

3. Sin is an abuse of God’s goodness—

It is altogether owing to the goodness of God that we are even capable of sinning against him. It is from him that we receive the bounties which we abuse to sin, and the strength whereby we provoke the eyes of his glory. And can anything be conceived more vile than to make his goodness to us the very means and occasion of insulting him to his face?

4. Sin is a rejection of God’s mercy—

God is continually calling us to accept of mercy through the Son of his love. But sin “tramples under foot the Son of God;” it even “crucifies him afresh, and puts him to an open shame.” Sin proclaims aloud that the gratification of our lusts is to be preferred to the glory of Heaven; and that it is better to perish in Hell by self-indulgence, than to obtain salvation in the exercise of self-denial. What terms then can sufficiently express the enormity of sin, which so blinds and infatuates its wretched votaries?

It is not possible to behold sin in this light, without acknowledging that,

III. We ought to flee from it with indignation and abhorrence—

Instead of tampering with sin, we should flee from it—

Sin is of so fascinating a nature that it soon bewitches us, and leads us astray. As “a man cannot take fire into his bosom without being burnt,” so neither can he harbor sin in his heart without being vitiated and corrupted by it. Had Achan fled from the wedge of gold as soon as ever he found a desire after it springing up in his heart; and had David turned away his eyes the very instant he saw Bathsheba—then how much shame and misery would they have escaped! But the breach, which might easily have been stopped at the first, presently defied the efforts of an accusing conscience; and a flood of iniquity soon carried them away with irresistible impetuosity! Thus also it will be with us. If we parley with the tempter, he will surely overcome us! We must resist sin at it’s first uprising, if we would oppose it with success!

Instead of loving sin, we should utterly abhor it—

The grace of God enabled Joseph to reject with abhorrence the offers proposed to him; and to prefer a dungeon with a good conscience, before the indulgence of a criminal passion, or the favor of a seducing mistress. Thus should we turn with indignation from the allurements of sin! We should “make a covenant with our eyes,” yes, with our very hearts, that we may close, as much as possible, every avenue of evil.

Instead of mitigating sin, we should new it in all its aggravations; and especially as an offence against a just and holy, a merciful and gracious God. Nor should we ever forget, that, though it be “rolled as a sweet morsel under the tongue, it will prove gall in the stomach;” and though it flatters us with its innocence, “it will bite as a serpent, and sting like an adder!”

Address,

1. To those who think lightly of sin—

We well know that the generality of men have much to say in mitigating of their guilt; and, if they had been in the situation of Joseph, would have accounted the greatness of the temptation a sufficient excuse for their compliance with it. But to what purpose shall we mitigate our guilt, unless we can prevail on the Judge of the living and dead to view it with our eyes? We may indeed weaken our present convictions, but we shall only secure thereby, and enhance, our eternal condemnation! Let us remember that “fleshly lusts war against the soul, 1 Peter 2:11;” and that either we must mortify and subdue them—or they will enslave and destroy us! Romans 8:13. For, even though the whole universe would combine to justify the commission of sin, not one who yields to its solicitations, shall ever pass unpunished!

2. To those who are beginning to see the evil of sin.

It is an unspeakable mercy to have a view of the malignity of sin. To see how much we have deserved the wrath and indignation of God, is the very first step towards repentance and salvation. Let not any then turn away from this sight too hastily, or think they have discovered the evil of sin in its full extent. This is a lesson we are to be learning all our days; and it is only in proportion as we advance in this humiliating knowledge, that we shall be qualified to receive and enjoy the Savior.

It is necessary indeed that, while we look at sin, we look also at Him who made atonement for it; for otherwise, we shall be led to despair of mercy. But, if we keep our eyes fixed upon the Lord Jesus Christ, and see the infinite extent of his merits, we need never be afraid of entertaining too bitter a remembrance of sin.

The more we loath ourselves for past iniquities—the more shall we be fortified against temptations to commit them in the future, and the more will God himself be ready to preserve and bless us.

3. To those who, like Joseph, are enabled to withstand sin.

Blessed be God, there are many living witnesses to prove, that the grace of God is as sufficient at this day, as ever it was, to purify the heart and to “keep the feet of his saints”. Let those then who are enabled to hold fast their integrity, give glory to him, by whom they are strengthened and upheld. But let them remember, that they are never beyond the reach of temptation, nor ever so likely to fall, as when they are saying, “My mountain stands strong; I shall not be moved”.

Let us then continue to watch against the renewed assaults of our great adversary. Never let him find us off our guard, or draw us to parley with him. Let us suspect him, and he shall not deceive us. Let us resist him, and he shall flee from us; and the very assaults that he shall make upon us, shall terminate in our honor, and his own confusion!

Charles Simeon (1759-1836)

Genesis 37:4

“When his brothers saw that their father loved Joseph more than any of them, they hated him and could not speak a kind word to him.”

We are not expressly told in Scripture that the events of Joseph’s life were intended to prefigure those which would afterwards be accomplished in the Messiah; but the humiliation and exaltation of each, together with the means whereby both the one and the other were effected, are so much alike, that we can scarcely view them in any other light than as a typical prophecy fulfilled in the Antitype.

It is not however our intention to prosecute the history of Joseph in this view; we shall rather notice some of the most striking particulars as tending to elucidate the passions by which mankind in general are actuated, and the changes to which they are exposed. The words of our text describe the dispositions of his brethren towards him, and will lead us to consider,

I. The occasions of his brethren’s hatred—

Joseph was pre-eminently marked as the object of his father’s love—

That his father should love him above all his brethren is not to be wondered at; Joseph was born to him of his beloved Rachel; and in him, Rachel, though dead, might be said to live. He was also imbued with early piety, while his brethren were addicted to all manner of evil; insomuch that he himself was forced to report their wickedness to his father, in order that they might be corrected and restrained by his parental authority. It is probable also that he stayed at home to minister to his aged father, while they were occupied in their pastoral cares; and that he won the affections of his parent by his dutiful and incessant assiduities.

As a general principle, we highly disapprove of partiality in parents towards their children; though we think it justified, when it is founded on a great and manifest difference in their moral character; inasmuch as it is a parent’s duty to mark his approbation of religion and morals. But in no case ought that partiality to be shown by such vain distinctions as Jacob adopted. Joseph’s “coat of many colors” was calculated to generate nothing but vanity in the possessor, and envy in those who thought themselves equally entitled to their parent’s favor; and indeed this very distinction proved a source of all the calamities which afterwards befell him.

God himself also was pleased to point Joseph out as destined to far higher honors—

God revealed to him in dreams, that all his family should one day make obeisance to him. The dreams were doubled, as Pharaoh’s afterwards were, Genesis 41:32, to show that his exaltation above all his family, and their humblest submission to him, would surely come to pass. These dreams being divulged by Joseph, he became more than ever an object of most inveterate hatred to his brethren. They could not endure that even God himself should exercise his sovereign will towards him. They considered every favor shown to him (whether by God or man) as an injury done to themselves; and the more he was honored, the more were they offended at him.

They did not consider, that he was not to be blamed for his father’s partiality, nor to be condemned for those destinies which he could neither procure nor prevent. Blinded by envy, they could see nothing in him that was good and commendable, but made everything which he either said or did, an occasion of blame.

To set his brethren’s conduct in its true light, we will endeavor to show:

II. The evil of that envy by which they were actuated—

Envy is one of the most hateful passions in the human heart!

1. Envy is most unreasonable in itself—

It is called forth by the honor or advantages which another enjoys above ourselves. Now if those advantages are merited, why should we grudge the person the possession of them? If they are not acquired by merit, still they are given to him by the unerring providence of God, who “has a right to do what he will with his own. Is our eye then to be evil because he is good? Matthew 20:15.”

Besides, the things which we envy a person the possession of, are often snares, which we should rather fear than covet; and, at best, they are only talents, of which he must soon give a solemn account to God. If therefore we are sensible how little improvement we have made of the talents already committed to us, we shall see at once how little reason we have to envy others their increased responsibility.

2. Envy is extremely injurious both to ourselves and others—

Nothing can be more destructive of a person’s own happiness than to yield to this hateful passion. It causes him to derive pain from those things which ought to afford him pleasure; and to have his enmity augmented by those very qualities which ought rather to conciliate his regard. Envy is justly declared to be “the rottenness of the bones, Proverbs 14:30.” It corrodes our inmost souls, so that we can enjoy no comfort whatever, while we are under its malignant influence. And there is nothing so spiteful, nothing so murderous, which we shall not both devise and execute, when we are subject to envy’s power! James 3:16.

Behold Cain, when envying Abel the testimonies of God’s approbation; behold Saul, when he heard David celebrated as a greater warrior than himself; how downcast their looks! what wrathful and vindictive purposes did they form! how were they changed into incarnate fiends!

Thus it was also with Joseph’s brethren, who could be satisfied with nothing but the utter destruction of the envied object.

3. Envy renders us as unlike to God as possible—

See how our God and Savior acted towards us in our fallen state; instead of rejoicing in our misery, he sought to redeem us from it, and sacrificed his own happiness and glory to re-establish us in the state from which we had fallen.

What a contrast to this, does the envious person exhibit!

He repines at the happiness of others, while God is grieved at their misery.

He seeks the destruction of others, while God labors for their welfare.

He breaks through every restraint to effect their ruin, though with the loss of his own soul; while God takes upon him all the pains of Hell, in order to exalt as to the blessedness of Heaven.

He is thus hostile to those who have never injured him, while God loads with his benefits those who have lived in a constant scene of rebellion against him.

What can set the passion of envy in a more hateful light than this?

4. Envy transforms us into the very image of the devil—

Satan was once an angel of light, as happy as any that are now before the throne; but he kept not his first estate. He sinned, and thereby brought upon himself the wrath of Almighty God.

It pleased God afterwards to form another order of beings, who were designed to fill up, as it were, the seats from which the fallen spirits had been driven. But this envious spirit Satan, strove to turn them from their allegiance. He knew well enough that he could not thereby mitigate his own misery; but he could not endure to see others happy, while he himself was miserable; yes, he was willing even to augment his own guilt and misery, provided he might destroy the happiness of man.

With the same view Satan afterwards strove to set God against his servant Job, in order that he might deprive that holy man of his integrity and bliss.

In this mirror, let the envious man behold himself, and he will discern every lineament of his own hateful image. Well did Jesus say of such people, “You are of your father, the devil, and the lusts of your father you will do! John 8:44.”

By way of improving the subject, let us inquire,

1. Why is it that people are so unconscious of the envy within them?

It is not surely, because they have not this principle in their hearts; for, “Has the Scripture said in vain: The spirit that dwells in us lusts to envy, James 4:5.” All are more or less actuated by envy, until it has been conquered by divine grace. But it is confessedly a depraved principle, and therefore men are averse to acknowledge its existence in them.

Envy is also a principle easily concealed by specious coverings. Its effects are ascribed to just indignation against sin; and the most eminent virtues of a person are blackened by the most opprobrious names, in order to justify the resentment which it excites in the bosom. Other strong passions, such as lust and anger, are more determinate in their actings, and therefore less capable of being hidden from our own view. But envy, like avarice, is of so doubtful a character, and admits of so many plausible excuses, that those who are most subject to it are unconscious of its existence and operation within them.

2. How may envy be discerned?

Envy is not excited, except where the advancement or happiness of another appears within our own reach. To discern its workings therefore, we must watch the actings of our mind towards people whose situation and circumstances nearly accord with our own. The principle is then most strongly operative, when there is a degree of rivalry or competition existing. People do not like to be excelled in that line wherein they themselves desire distinction.

The one who courts admiration,

the tradesman who values himself upon the superiority of his goods,

the scholar who is a candidate for fame,

the statesman who is ambitious of honor,

must consider how he feels, when he sees himself outstripped in his course; whether he would not be glad to hear that his successful competitor had failed in his expectations; whether his ear is not open to anything that may reduce his rival to a level with himself; whether, in short, the fine coat and promised elevation of Joseph do not grieve him?

Let people be attentive to the motions of their hearts on such occasions as these, and they will find that this accursed principle is exceeding strong within them; and that they need to watch and pray against it continually, if they would gain the mastery over it in any measure.

3. How may envy be subdued?

Doubtless many things might be prescribed which would conduce to this end. We content ourselves however with specifying only two.

First, Let us endeavor to get a knowledge of our own vileness. When we have thoroughly learned that we deserve God’s wrath and indignation, we shall account it a mercy that we are out of Hell! We shall not then be grieved at any preference shown to others. We shall see that we have already far more than we deserve; and we shall be willing that others should enjoy what God has given them, when we see how mercifully he has dealt with us.

Next, Let us get our hearts filled with love to our fellow-creatures. We do not envy those whom we love; the more we love any person, the more we rejoice in his advancement. The Apostle justly says, “Love does not envy.” Let us beg of God then to implant this better principle in our hearts. Then shall our selfish passions be mortified and subdued; and we shall be made like unto him, whose name is love! 1 John 4:8.

Charles Simeon (1759-1836)

Genesis 34:31

“And they said: Should he have treated our sister as a harlot?”

The life of man is continually exposed to trouble; and often waves follow waves with little intermission. It was thus in Jacob’s case, who, from the time that he fled from the face of Esau, met with a continued series of difficulties and distresses. Having terminated his hard service under Laban, and miraculously escaped the vindictive assaults both of Laban and of Esau, he seemed to have obtained a respite.

But his peace was of very short duration; for his own children, to whom he looked for comfort in his declining years, became to him a source of the most poignant sorrows. It appears indeed, from various circumstances in this short history, that he did not maintain sufficient authority over his own house. Had he taken the direction of matters into his own hands, instead of waiting to consult his young, inexperienced, and headstrong sons, he would have prevented those horrible crimes which they perpetrated without fear, and vindicated without remorse.

In considering the petulant answer which they made to his reproofs, we shall be led to notice,

I. The provocation they had received—

We apprehend that Leah herself was in part accessory to the evils that befell her daughter—

Dinah, like other young people, wished to see, and be seen; and on some festive occasion went to visit the daughters of the land of Canaan. She would probably have been displeased, if her mother had imposed restraints upon her. But it was her parent’s duty to consult, not so much her inclination, as her safety; and it was highly blamable in Leah to allow her daughter, scarcely fifteen years of age, to go into scenes of gaiety and dissipation unprotected and unwatched.

Perhaps by this calamity Leah herself was punished for the prostitution of herself (for what else can it be called?) in compliance with her father’s wishes. Impersonating her sister Rachel, she had yielded to what might be justly termed, an incestuous relationship; and now she lives to see the humiliation and defilement of her only daughter.

But, whatever degree of blame attached either to Dinah or her mother, the provocation given by Shechem was doubtless exceedingly great—

To take advantage of a thoughtless unprotected female was exceedingly base; and the distress brought by it upon her whole family was most deplorable.

Ah! little do the mirthful and dissipated think, what sacrifices they require for the gratification of their lusts! Here was the happiness, not of an individual only, but of a whole family, destroyed. That her seducer endeavored afterwards to repair the injury, is true; and in this he differed from the generality, who, as soon as they have accomplished their vile purposes, have their love turned into indifference or aversion; but the injury was absolutely irreparable; and therefore we do not wonder that it excited a deep resentment in the bosoms of her dishonored relatives.

But though her brothers were justly indignant at the treatment she had received, they were by no means justified in,

II. The manner in which they resented it—

Shechem, though a prince among the Hivites, instantly made application to Dinah’s father to give her to him in marriage. Though he had humbled her, he did not wish to perpetuate her disgrace, but sought as much as possible, to obliterate it forever. The terms he proposed were dictated not only by a sense of honor, but by the most tender affection.

Happy would it have been if Jacob’s sons had been actuated by principles equally honorable and praiseworthy! But they, alas! intent only on revenge, contrived a plot as wicked and diabolical as ever entered into the heart of man. They formed a design to murder, not only the person who had given them the offence, but all the men of his city together with him. In the execution of their purpose they employed,

1. Hypocrisy—

They pretended to have scruples of conscience about connecting themselves with people who were uncircumcised. We may admit for a moment, that this did really operate on their minds as an objection to the projected union; and that this objection was sufficient to weigh down every other consideration; still what regard had they for conscience when they could deliberately contrive a plan for murdering the whole city? This was indeed to “strain at a gnat, and to swallow a camel.”

2. Profaneness—

They knew that both the prince and his people were altogether ignorant of Jehovah, and destitute of the smallest wish to be savingly interested in the Covenant which God had made with Abraham; and yet they proposed that all the males should receive the seal of God’s covenant in circumcision; and that too, not in order to obtain any spiritual benefit, but solely with a view to carnal gratification. What a profanation was this of God’s holy ordinance! and what impiety was there in recommending to them such a method of attaining their ends!

3. Cruelty—

One would scarcely have conceived that such cruelty could have existed in the human heart. That a spirit of revenge should excite in the minds of these men the thought of murdering the person who was more immediately implicated in the offence, was possible enough; but that it should prompt them to involve a multitude of innocent people in the same ruin; and at a time when those people were making very great sacrifices in order to conciliate their favor; and that it should induce them to make use of religion as a cloak for the more easy accomplishment of their execrable purpose—this almost exceeds belief. Yet such was their inhuman plot, which too successfully they carried into effect. And though their brethren did not join them in destroying the lives of any—yet they so far participated in the crime, as to take captive the defenseless women, and to seize upon all the cattle and property for a prey.

There is nothing so iniquitous, but the perpetrators of it will justify it. This appears from,

III. Their vindication of their conduct—

In their answer to their father’s reproof we behold nothing but,

1. Offended pride—

They would not have felt any displeasure against Shechem, if he had dealt with any other female, or any number of them, as harlots. But that he should offer such an indignity to “their sister” this was the offence, an offence that could not be expiated by anything less than the blood of all that were even in the most distant way connected with Shechem. We are surprised and shocked at the relation of this event; and yet is it very similar to what occurs continually before our eyes.

Is an injury done, or an affront offered to us? We feel ourselves called upon by a regard for our own honor to seek the life of the offender. Is a slight encroachment made on the rights of a nation? It is deemed a just cause of war; and the lives of thousands are sacrificed in order to avenge it. But Jacob formed a just estimate of his children’s conduct, when he said, “Cursed be their anger, for it was fierce; and their wrath, for it was cruel.”

2. Invincible obduracy—

We might well expect that, after a moment’s reflection, these bloody murderers would relent and be filled with remorse. But all sense of guilt, yes, and all regard for their own and their father’s safety, seemed to be totally banished from their minds. Instead of regretting that they had acted so treacherous and cruel a part, they vindicate themselves without hesitation, and even tacitly condemn their father, as manifesting less concern for his daughter than they had shown for their sister. We can scarcely conceive a more awful instance than this, of the power of sin to blind the understanding and to harden the heart. But daily experience shows, that, when once the conscience is seared, there is no evil which we will not palliate, no iniquity which we will not justify.

Inferences:

1. How astonishingly may the judgment of men be warped by partiality and self-love!

These men could see evil in the conduct of Shechem, and yet justify their own evil; though theirs was beyond all comparison more vile and horrible than his.

And is it not thus with us? If the world beholds anything amiss in the conduct of a person professing religion, with what severity will they condemn it, even though they themselves are living in the unrestrained commission of ten thousand sins! And even professors of religion too are apt to be officious in pulling out a mote from their brother’s eye, while they are inattentive to the beam that is in their own eye. But let us learn rather to exercise forbearance towards the faults of others, and severity towards our own faults.

2. How certainly will there be a day of future retribution!

Here we behold a whole city of innocent men put to death, and their murderers going away unpunished. But let us not on this account arraign the dispensations of Providence. In the last day all these apparent inequalities will be rectified. It will then infallibly go well with the righteous, and ill with the wicked. The excuses which men now make, will be of no avail; but every motive and deed shall appear in its proper colors; and every man receive according to what he has done in the body, whether it be good or evil.

Charles Simeon (1759-1836)

Such are the dispositions of men in general, that they cannot pass any considerable time without feeling in themselves, and exciting in others, some malignant tempers. The more nearly men come in contact with each other, the more do they disagree. Nations are most inveterate against those who are most in their vicinity. Societies are for the most part distracted by opposing interests. Families are rarely to be found, where the demon of discord has not raised his throne; yes, even the dearest friends and relatives are too often filled with animosity against each other. Happy would it be, if disagreements were found only among the ungodly; but they frequently enter into the very church of God, and kindle even in good men a most unhallowed fire.

Paul and Barnabas were a lamentable instance of human weakness in this respect. But on the present occasion we are called to consider, not a quarrel, but a reconciliation. The quarrel indeed had been rancorous in the extreme; but the reconciliation, as described in the text, was most cordial and most affecting.

We would call your attention to a few observations arising from the circumstances before us—

I. The resentments of brethren are usually exceedingly deep—

If a stranger injures us in any respect, the irritation produced by the offence is, for the most part, of very short duration. But if a brother, or a friend, and more especially a person with whom we have been united in the bonds of the Spirit, provokes us to anger, the wound is more severe, and the impression more lasting. In many cases the difficulty of effecting a reconciliation is so great, as almost to preclude a hope of restoring the former amity.

One who was thoroughly conversant with human nature, has told us, that “a brother offended is harder to be won than a strong city!” We should be ready to imagine that in proportion as the previous union was close and affectionate, the restoration of that union would be easy; and that the spirits which had suffered a momentary separation, would, like the flesh which has been lacerated, join together again readily, and, as it were, of their own accord.

But the reverse of this is true; nor is it difficult to be accounted for. The disappointment of the two parties is greater. From strangers we expect nothing; and if we find rudeness or selfishness or any other evil quality, though we may be offended at it, we are not disappointed. But from friends, and especially religious friends, we expect all that is kind and amiable; and therefore we are the more keenly affected when anything of a contrary aspect occurs.

Moreover the aggravating circumstances are more numerous. Between friends there are a thousand little circumstances taken into the account, which could find no place among strangers, and which in fact, often operate more forcibly on the mind than the more immediate subject in dispute. Above all, the foundations of their regard are overthrown. Each thinks himself in the right. Each thought highly of the honor, the integrity, the friendship, or perhaps the piety of the other; and behold, each imagines that the other’s conduct towards him has violated all these principles, and given him reason to fear that he was deceived in his judgment of the other; or at least, that he was not deserving of that high opinion which he had entertained of him.

From some such considerations as these, the alienation of the parties from each other, if not more fierce and violent—is usually more fixed and settled, in proportion to their previous intimacy and connection.

But,

II. However deep the resentment of anyone may be, we may hope by proper means to overcome it—

We cannot have a better pattern in this respect than that which Jacob set before us. The means we should use are,

1. Prayer to God—

God has access to the hearts of men, and “can turn them wherever he will.” The instances wherein he has exerted his influence upon them, to induce them either to relieve his friends, or to punish his enemies, are innumerable. By prayer his aid is obtained. It was by prayer that Jacob prevailed. He had experienced the seasonable and effectual interposition of the Deity when Laban pursued him with such wrath and bitterness; he therefore again applied to the same almighty Friend, and again found him “ready to save.” Prayer, if fervent and believing, shall be as effectual as ever; there is nothing for the obtaining of which it shall not prevail. To this then we should have recourse in the first instance. Nothing should be undertaken without this. We should not neglect other means; but our chief dependence should be placed on this; because nothing but the blessing of God can give success to any means we use.

2. A conciliatory conduct to man—

Nothing could be more conciliatory, nothing more ingenious, than the device of Jacob, in sending so many presents to his brother, in so many distinct and separate parts, and with the same information so humbly and so continually repeated in his ears. Vehement as Esau’s anger was, it could not withstand all this kindness, humility, and gentleness. The submission of his brother perfectly disarmed him; and “the gift in his bosom pacified his strong wrath, Proverbs 21:14.”

Thus we may hope to “overcome evil with good, Romans 12:21.” As stones are melted by being subjected to the action of intense heat, so are the hardest of men melted by love; it “heaps coals of fire upon their head, Romans 12:20,” and turns their rancorous hostilities into self-condemning accusations, 1 Samuel 24:16-17.

We say not indeed that the victory shall be certain and uniform in all cases; for even the Savior’s meekness did not prevail to assuage the malice of his enemies; but, as a means, we may reasonably expect it to conduce to that end. As a proud, distant, and vindictive carriage serves to confirm the hatred of an adversary—so, on the other hand, a kind, gentle, and submissive deportment has a direct tendency to effect a reconciliation with him.

Not that a short and transient care will suffice; on the contrary,

III. When once a reconciliation is effected, extreme caution is necessary to preserve and maintain it—

A wound that has been lately closed, may easily be torn open again; and friendship that has been dissolved by any means, does not speedily regain its former stability. To cement affection, much attention is required. We must aim at it,

1. By mutual kindnesses and endearments—

Exceeding tender was the interview between the brothers, after their long absence, and alienation from each other. Nor should we deem it beneath us to yield thus to the emotions of love, or to express our regards by kindnesses and tears. These may possibly be counterfeited by a consummate hypocrite; but, in general, they are the involuntary effusions of a loving heart. And as denoting cordiality, they have the strongest tendency to unite discordant minds, and to efface from the memory all painful recollections.

2. By abstaining from all mention of past grievances—

The revival of things which have been matters in dispute, generally revive the feelings which the dispute occasioned. And, as few are ever found to acknowledge that the fault or error has been wholly on their own side, recriminations will arise from accusations, and the breach perhaps be made wider than ever. To bury matters in oblivion is the readiest way to the maintenance of peace. In this respect the reconciled brothers acted wisely; explanations would only have led to evil consequences; and therefore they avoided them altogether. And we in similar circumstances shall do well to follow their example.

3. By guarding against that kind or degree of interaction that may rekindle animosities—

There are some whose dispositions are so opposite, that they cannot long move in harmony with each other, “not being agreed, they cannot walk comfortably together.” It is thus particularly with those whose spiritual views are different; for, “what communion has light with darkness, or Christ with Belial?”

It was prudent in Jacob to decline the offered civilities of Esau, when he saw the mutual sacrifices that would be necessary in order to carry them into effect; it was prudent that Esau with his four hundred armed men should prosecute their journey without needless incumbrances and delays; and that Jacob should be left at liberty to consult the comfort of his children, and the benefit of his flocks. Had the two endeavored to make concessions, and to accommodate themselves to each other, neither would have been happy; and their renewed amity would have been endangered. Thus, where the dispositions and habits are so dissimilar as to bid defiance, as it were, to mutual concessions, the best way to preserve peace is to interfere with each other as little as possible.

APPLICATION—

Are there any who are involved in disputes and quarrels? Follow after peace; and be forbearing and forgiving to others, if ever you would that God should be so to you, Matthew 18:35. Are there any who desire reconciliation with an offended friend? Be willing rather to make, than to exact, submission; and let generosity and kindness be exercised to the uttermost, to soften the resentments which have been harbored against you.

And lastly, are there any who have an opportunity of promoting peace? Embrace it gladly, and exert yourselves with impartiality. And instead of widening a breach, endeavor to heal it by all possible offices of love. Let the quarrels of brethren be regarded as a fire, which it is every one’s duty and desire to extinguish. Thus shall you yourselves have the blessing promised to peace-makers, and be numbered among the children of God, Matthew 5:9.

Charles Simeon (1759-1836)