Genesis 22:18

“In your seed shall all the nations of the earth be blessed!”

There is nothing in man which can merit the divine favor; the promises of God to us are altogether free, resulting wholly from his sovereign grace; yet does God frequently manifest his love towards us in consequence of something done by us. Abraham was an idolater, when God first made himself known to him in his native land; and then did the Almighty promise, that in him should all the families of the earth be blessed.

But in the passage before us, Abraham is recorded to have performed the most extraordinary act of obedience that ever was known from the foundation of the world; and God takes occasion from that to renew his promise, and, for Abraham’s more abundant consolation, to confirm it with an oath. To ascertain the full import of this glorious prophecy, it will be proper to inquire,

I. Who is the seed here spoken of—

It is not to all the natural descendants, or to that part of them that composed the Jewish nation, or even to the spiritual seed of Abraham, that these words refer; they speak of one particular individual, the Lord Jesus Christ.

1. To Jesus, all the types direct our attention—

The temple with all its utensils, the priests with all their habits and services, the sacrifices and oblations of every kind—all shadowed forth Jesus’ work and offices.

The principal events in the Jewish history, together with the great people engaged in them—their lawgiver, their commanders, judges, kings, and prophets, prefigured Jesus in different points of view, and, as so many lines, meet in him as their common center.

On this account we have reason to think that the prophecy before us relates to him.

2. In Jesus, all the prophecies receive their accomplishment—

However some of the prophecies might be partially fulfilled in Solomon or others, it is certain that all of them together were never accomplished in anyone but Jesus. They were intended to designate him, that, when he would arrive, there might be no doubt of his being the very person foreordained by God to be the the world’s Savior. The minute description of the promised Messiah, together with the marvelous combination of circumstances that marked Jesus as the person foretold, lead us further to believe that the text had particular respect to him.

3. To Jesus exclusively, the text is applied by God himself—

Paul tells us that the blessing of Abraham was to come to the Gentiles through Jesus Christ, Galatians 3:14; and that the words of the text related, not to others, but to Christ alone, Galatians 3:16.

This point being ascertained, let us inquire,

II. In what respect all nations are blessed in Jesus—

The full accomplishment of the text will not take place until that glorious period when the knowledge of the Lord shall cover the earth, as the waters cover the sea. Yet, in a limited sense, all nations have experienced the truth of this prophecy already.

1. All believers are reconciled to God through Christ—

Christ died not for one nation only; he was an atoning sacrifice for the sins of the whole world. Many of all nations have already believed in his name, and rejoiced in his salvation; and in every place those who believe in him shall find acceptance with their God, Colossians 1:20-22.

2. All believers are united in one body in Christ—

He has broken down the middle wall of partition that divided the Jewish and Gentile world, and, having reconciled both unto God in one body by the cross, he has slain the enmity thereby, Ephesians 2:14-16. All believers are now brought into one family, and are taught to regard each other as brethren; and in proportion as the religion of Jesus gains the ascendant over our hearts, we are united in love to every member of his mystical body.

3. All believers are blessed with all spiritual blessings in Christ—

There is not anything that can conduce to our present or future happiness which Jesus will not bestow on his believing people. Adoption into his family, peace in our consciences, holiness in our hearts, and an eternity of glory in the Father’s presence—are the certain portion of all his faithful followers. There is no difference between Jew and Gentile; all are admitted to the same privileges, and all shall participate in the same enjoyments.

Inferences:

1. The antiquity of the Gospel—

The sum and substance of the Gospel is that Christ is the only source of all spiritual and eternal blessings. Wherever this truth is strongly urged, men are ready to cry out against it as a new doctrine. But we can trace it, not only to the Reformers of our church, but to the Apostles, yes to Abraham also; for Paul declares, that when God spoke the words to Abraham, he “preached the Gospel to him” even that very Gospel whereby he and all the nations of the earth must be saved, Galatians 3:8. Let this truth then no longer be reviled as novel, but be received as the one ground of all our hopes.

2. The importance of faith—

Abraham’s faith in this Gospel was imputed to him for righteousness, Galatians 3:6; and by believing the same divine record we also must be justified, Galatians 3:7; Galatians 3:9. No doctrine whatever is more explicitly declared in Scripture than this. Let us then acknowledge the necessity of faith in order to be saved, and look to the Lord Jesus Christ as that promised seed, through whom alone the blessings of Abraham can flow down upon us.

3. The connection between faith and works—

Faith was that principle which produced in Abraham such exemplary obedience, Hebrews 11:17; and the same root will bear similar fruits wherever it exists, Acts 15:9. Indeed the pardon of past sins would be utterly insufficient to make us happy, if it were not accompanied with the renovation of our natures. To this effect Peter expounded, as it were, the very words of the text, declaring to the Jews, that conversion from sin was one of the first blessings which the Lord Jesus was sent to bestow, Acts 3:25-26. Let us then not consider faith and works as opposed to each other, but as possessing distinct offices, the one to justify our souls; the other to honor God, and to manifest the sincerity of our faith.

Charles Simeon (1759-1836)

Genesis 22:14

“And Abraham called the name of that place, Jehovah-jireh. And to this day it is said: On the mountain of the LORD it will be provided.”

The saints of old took special care to remember the mercies of their God. Hence they scarcely ever received any remarkable deliverance from evil, or communication of good from him, but they erected some memorial of it, and gave either to the place or to the memorial itself, some name, that should transmit to posterity a remembrance of the blessing given unto them. Such was “Bethel,” where Jacob was favored with a special vision, Genesis 28:19; and “Peniel,” where he wrestled with the angel, Genesis 32:30; and “Ebenezer,” the stone erected by Samuel in remembrance of Israel’s victory over the Philistines, 1 Samuel 7:12.

Frequently the name of Jehovah himself was annexed to some word expressive of the event commemorated. Such as, “Jehovah-nissi, meaning, The Lord is my banner;” a name given to an altar raised by Moses, to commemorate the total discomfiture of the Amalekites, Exodus 17:15. And “Jehovah-shalom, The Lord send peace;” being the name given to another altar, which Gideon erected in remembrance of a special visit which he had received from the Lord in Ophrah, Judges 6:24.

Abraham, the Father of the Faithful set an example in this respect. He had been ordered by God to sacrifice his son Isaac; but in the very act of offering him up, God had arrested his uplifted arm, and directed him to offer in the stead of his son, a ram caught in the thicket which was close at hand. This was in fact an accomplishment of what Abraham himself had a little before unwittingly predicted. For, in answer to Isaac’s question. “My father, behold the fire and the wood, but where is the lamb for a burnt-offering?” he replied, “My son, God himself will provide a lamb for a burnt-offering.” By this answer he merely intended to satisfy his son’s mind for the present, until the time should arrive for making known to him the command which he had received from God; in which command that provision was actually made; but through the miraculous intervention of Divine Providence and the substitution of the ram in Isaac’s place, it had now been literally verified in a way which he himself had never contemplated. And it was in reference to this expression which he had used, that he called the name of the place, “Jehovah-jireh,” which means, “The Lord will provide.”

This circumstance, occurring on Mount Moriah at the very instant when Abraham’s hand was lifted up to slay his son, passed immediately into a, proverb, and has been handed down as a proverb through all successive generations even to this very day. The proverb is, “In the mount of the Lord it shall be seen;” or, as it should rather be translated, “In the mount the Lord shall be seen.” To enter fully into this most instructive proverb, it will be proper to show,

I. What it supposes—

Much important truth lies concealed in it.

1. This truth supposes that God is the same in all ages—

It may be thought that this is a truth which no one will deny. I grant that no one will deny it in theory; but practically it is denied every day. The God who is revealed in the Scriptures is evidently a God of infinite condescension and grace; as appears in all his mercies to the children of men. He is also a God of inflexible justice and holiness; as appears by the awful judgments he has executed on account of sin. But, if we now hold him forth in either of these points of view, and inculcate the necessity of our regarding him with hopes and fears suited to these perfections, we are considered as either derogating from his Majesty on the one hand, or from his goodness on the other hand. The notion, that “the Lord will not do good, neither will he do evil,” though not openly avowed, is yet the secret persuasion of almost every heart. But if there were any foundation for this Epicurean sentiment, what room could there be for this proverb? But know assuredly, that “He changes not.” “With Him is no variableness neither shadow of turning.” “He is the same yesterday, today, and forever.”

2. This truth supposes that the privileges of his people in all ages are the same—

To imagine this, is thought by many to be the height of presumption. But what privilege had Enoch, or Noah, or Abraham, or Moses, or any other of the children of men—which we have not? No one of them enjoyed anything which was not contained in the covenant of grace. And what was the great promise in that covenant? Was it not, “I will be their God, and they shall be my people!” Was there anything that was not comprehended in that? or could anything whatever be added to it? Yet behold, that covenant is as much in force at this day as it was at any period of the world; and those who lay hold on that covenant are as much entitled to its blessings, as any ever were from the foundation of the world.

Were this not so, we would have been injured, rather than benefitted, by the coming of Christ. But our interest in it is not only as great as theirs was in the days of old, but, I had almost said, greater; for in the mention of this part of the covenant in the New Testament there is this remarkable difference; in the Old Testament God says, “I will be their God;” but in the New Testament he says, “I will be a God unto them, Hebrews 8:10.” This seems to convey a stronger and more determinate idea to the mind. We all know what it is to be a friend or a father to any person; but oh! what is it to be a God unto him? This none but God can tell, but the least it means is this: that whatever situation a believer may be in, all that infinite wisdom, unbounded love, and almighty power can effect, shall be effected for him. Of the believer therefore now, no less than in former days, it may be said, “All things are yours! Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come—all are yours; and you are Christ’s; and Christ is God’s, 1 Corinthians 3:21-23.”

3. This truth supposes that whatever God at any time has done for the most favored of his saints, may be expected by us now, as far as our necessities call for it—

Of all the circumstances related in the Old Testament, scarcely any one was so particular and so exclusive as this which we are considering. Who besides Abraham was ever called to sacrifice his own son? Who besides Abraham was ever stopped by a voice from Heaven in the execution of such a command, and directed to another offering which God himself had provided? Yet behold, this very event was made the foundation of the proverb before us; and from this, particular and exclusive as it was—all believers are taught to expect that God will interpose for them in like manner, in the hour of necessity! If then we may expect such an interposition as this, what may we not expect?

But let us take some other events, to which nothing parallel exists. The passage of Israel through the Red Sea; the striking of the rock, in order to supply them with water in the wilderness; and the feeding of them with daily supplies of manna for forty years. Can we expect any interpositions like these? Yes, and an express reference is made to these in the Holy Scriptures in order to raise our expectations to the highest, and to assure us that we shall receive from God everything that our necessities may require.

Were “the depths of the sea made a way for the ransomed to pass over?” With similar triumph may all the “redeemed of the Lord hope to return and come to Zion, Isaiah 51:9-11.” What was done in the ancient days, in the generations of old, is there made the very pattern of what shall be done for all the Lord’s people.

A similar assurance is given in reference to the water that issued from the rock; and we are told “not even to remember or consider the former things,” since God will repeat them again and again, doing them “anew,” so that “everyone shall know” and observe it, “I will give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen ones, Isaiah 43:18-20.”

As for the manna, you all are taught by our blessed Lord to pray, “Give us day by day our daily bread Luke 11:3.” The matter then is plain; for, if such things as these are to be realized in our experience, then there is nothing which was ever done for mortal man, which we are not authorized to expect, as far as our necessities require it.

Miracles indeed we are not to expect; but what was formerly done by visible exercises of a miraculous power—shall now, in effect, be done by the invisible agency of God’s providential care. The mode of effecting our deliverance shall be varied; but the deliverance itself shall be secured.

Now we come to,

II. What this truth affirms—

The proverb is express, “In the mount the Lord shall be seen;” that is,

1. He will interpose for his people in the hour of necessity—

This is its plain import; and to the same effect it is elsewhere promised, “The LORD will interpose for his people and have compassion on his servants when he sees their strength is gone, Deuteronomy 32:36.” If it be asked, ‘In what way will he interpose?’ I answer, ‘This must be left to him; he is not limited to any particular means; he can work by means, or without them, as he sees fit. The whole creation is at his command; the wind shall divide the sea; and the sea shall stand up as a wall on either hand, when he is pleased to make a way through it for his people; and the waters shall resume their usual state, when he gives them a commission to overwhelm his enemies; and both the one and the other shall be done at the precise moment of Israel’s necessity! Exodus 14:10-14.

If confederate armies come against his people, his enemies shall defeat their own bloody purpose, and be the executioners of God’s vengeance on each other, 2 Chronicles 20:1; 2 Chronicles 20:10-13; 2 Chronicles 20:16-17; 2 Chronicles 20:22-24.

Is the destruction of a faithful servant menaced and expected by blood-thirsty persecutors? An angel becomes the willing agent of Jehovah for his deliverance, Acts 12:4-10. Sometimes he will defeat the enterprises of his enemies by the very means which they use to carry them into effect. This was the case with respect to Joseph, whose exaltation sprang from the very means used by various instruments for his destruction, Genesis 50:20. As for means, we may safely leave them to God. Two things we certainly know: namely, that he will interpose seasonably; and that he will interpose effectually; for he is, and ever will be, “a very present help in times of trouble, Psalm 46:1.”

2. We may confidently trust in Him in seasons of the greatest darkness and distress—

God may not come to our help at the moment that our impatient minds may desire. On the contrary, he may tarry, until we are ready to cry, like the Church of old, “The Lord has forsaken us, and our God has forgotten us! Isaiah 49:14.” But he has wise and gracious purposes to answer by such delays. He makes use of these delays:

to stir us up to more earnest importunity in prayer, Matthew 15:22-27;

to render us more simple and humble in our dependence upon him, 2 Corinthians 1:8-10;

to display more gloriously before our eyes, the riches of his power and grace, John 11:6; John 11:15; John 11:40,

and to teach both us and others to wait his time, Psalm 40:1-3; Luke 18:1.

Sometimes he allows the enemy so far to prevail as that to all human appearance our case shall be irremediable; while yet those very enemies are instruments in his hands to accomplish unwittingly the very ends which they are laboring to defeat; disappointing thus the devices of the crafty, and taking the wise in their own craftiness, Acts 23:12-17. The history of Joseph will of necessity occur to every mind in illustration of this point, Genesis 50:20. But what does all this say to us? Its language is precisely that of the prophet, “This vision is for a future time. It describes the end, and it will be fulfilled. If it seems slow in coming, wait patiently, for it will surely take place. It will not be delayed, Habakkuk 2:3.”

Address,

1. Those who have never yet been brought into deep waters—

Do not imagine that because you have hitherto experienced but little trouble, your path shall always be smooth and easy. No, it is a thorny wilderness that you have to pass through, and a troubled ocean that you have to navigate, before you can reach the desired haven. The mariner when scarcely launched upon the deep, does not expect that the breeze shall be alike gentle to the end of his voyage; he prepares for storms, that he may be ready to meet them when they come. In like manner you also will do well to prepare for seasons of adversity and trial. The seaman takes with him his compass and his chart; and makes his daily observations, that he may know where he is, and not be driven from his course. So likewise, take with you this proverb; which will ever be of use to you in the most trying hour, and enable you to steer your course with safety to the haven of rest!

2. Those who are presently under any great and heavy calamity—

The Lord’s people are no more exempt from trouble than others. When most in the path of duty—storms and tempests may overtake you, and jeopardize your very existence; yes, and in the midst of all, your Lord and Savior may seem regardless of your trouble. But remember that, embarked as you are with him, you can never perish. In the fittest moment, he will arise and rebuke the storm; and both winds and waves shall obey him, Mark 4:37-39. Go forward, as Abraham did, in the path of duty, and leave outcomes to God. Do not be impatient because God does not appear for you as soon as you could wish. Perhaps you have not yet gone one day’s journey in the path assigned you; if so, you have many days yet to go. Possibly you may have been long tried, and are got to the very mount; but you are not yet got to the top of that mount; much less have you bound your Isaac, and lifted up your hand to slay him. If not, the time for the Lord’s interposition has not yet come.

See how it was with David. He fled from Saul, but the Ziphites came and informed Said of the place where David was hidden. Saul blessed them for the information they had brought him, and set out immediately and encompassed with his army the very spot where David was.

Alas! David, your God has forsaken you! No! Not so! In that critical moment, “a messenger comes to Saul, saying, Hasten and come; for the Philistines have invaded the land.” And thus was the snare broken, and the persecuted saint delivered, 1 Samuel 23:19; 1 Samuel 23:21; 1 Samuel 23:26-27.

Thus also shall it be with you. Only wait until the critical moment has arrived, and you shall find the proverb true, “In the mount the Lord shall be found.”

Whatever you may imagine, the Lord is not an inattentive observer of your state. He may suffer you to be cast into the tempestuous ocean, and to be swallowed up by a whale, and yet bring you up again from the very depths of the sea, and advance his own glory the more in proportion to the greatness of your deliverance, Jonah 2:1-9. Trust then in the Lord, and let your mind be stayed on him.

This is the direction which he himself gives you, “Who is among you that walks in darkness, and has no light? Let him trust in the name of the Lord, and stay upon his God, Isaiah 50:10.” And if the time for your deliverance seems to be utterly passed, go with the Hebrew youths into the fiery furnace, taking God’s express promise with you, Isaiah 43:2-3, and say with Job, “Though he slays me—yet will I trust in him! Job 13:15. (See the whole subject illustrated in Psalm 30:1-12.”)

Charles Simeon (1759-1836)

Genesis 22:12

“Now I know that you fear God, seeing you have not withheld your son, your only son, from me!”

There are in the Holy Scriptures many expressions, which, if taken in the strictest and most literal sense, would convey to us very erroneous conceptions of the Deity. God is often pleased to speak of himself in terms accommodated to our feeble apprehensions, and properly applicable to man only. For instance; in the passage before us, he speaks as if from Abraham’s conduct he had acquired a knowledge of something which he did not know before; whereas he is omniscient; there is nothing past, present, or future, which is not open before him, and distinctly viewed by him in all its parts. Strictly speaking, he needed not Abraham’s obedience to reveal to him the state of Abraham’s mind; he knew that Abraham feared him, before he gave the trial to Abraham; yes, he knew, from all eternity, that Abraham would fear him.

But it was for our sakes that he made the discovery of Abraham’s obedience a ground for acknowledging the existence of the hidden principle from which it sprang; for it is in this way that we are to ascertain our own character, and the characters of our fellow-men. And this is the point which it is my intention chiefly to insist upon at this time. I shall not enter upon the circumstances of the history, but confine myself rather to the consideration of two points; namely,

I. The general importance of evidences for ascertaining our state before God—

Many are ready to pour contempt on marks and evidences—as though they were legalistic. They imagine that the direct agency of the Spirit on the souls of men is quite sufficient to satisfy our minds respecting our real state. Now, though we deny not that there is a direct agency of the Holy Spirit on the souls of men, and that “God’s Spirit does witness with our spirits, that we are his, Romans 8:16,” yet is this not of itself sufficient; because it may easily be mistaken, and can never, except by its practical effects, be discovered from the workings of our own imagination. Indeed, the greater our confidence is, when independent of evidences, the more questionable it is; because there is the more reason to suspect that Satan has made the impression in order to deceive us. Evidences in confirmation of this persuasion are necessary:

1. For the satisfaction of our own minds—

The Scriptures suggest innumerable marks whereby to discover our true character. John seems to have written his First Epistle almost for the very purpose of informing us on this head, that he might leave us altogether inexcusable if we erred respecting it, “Hereby we do know that we know God, if we keep his commandments. He who says, I know him, and keeps not his commandments, is a liar, and the truth is not in him; but whoever keeps his word, in him truly is the love of God perfected. Hereby know we that we are in him.” See 1 John 2:3-5; 1 John 3:6-10; 1 John 3:14-15; 1 John 3:18-21; 1 John 4:13; 1 John 4:20; 1 John 5:1-4; 1 John 5:10; 1 John 5:18. And Paul particularly exhorts us to consult these marks and evidences, just as we would in the assaying of gold, “Examine yourselves whether you are in the faith; prove your own selves.”

2. For the satisfaction of others—

What can others know of our state, any farther than it is discoverable in our lives? Our blessed Lord teaches us to bring all, even though they may call themselves prophets, to this test, “You shall know them by their fruits; do men gather grapes from thorns, or figs from thistles? even so every good tree brings forth good fruit; but a corrupt tree brings forth evil fruit. Therefore by their fruits you shall know them! Matthew 7:15-20.” And to this test must we ourselves be brought, “By this shall all men know that you are my disciples, if you have love one to another, John 13:35.”

3. For the honor of our God—

Men will judge of our principles by our practice. Now the Gospel is represented as “a doctrine according to godliness.” But how shall men know it to be so? Our mere assertions will carry no conviction with them, if they are not confirmed by manifest and substantial proofs. Men will naturally say to us, “Show me your faith by your works;” and, if our works be unworthy of our profession, “the name of God and his doctrine will be blasphemed, 1 Timothy 6:1.” It is by our works that we are to shine as lights in the world; and we are therefore bidden to let our light shine before men, that they, seeing our good works, may glorify our Father who is in Heaven, Matthew 5:16.”

From the text we learn,

II. What is that evidence which alone will prove satisfactory to God or our own souls—

Never was there a more glorious act of obedience than that which Abraham performed in offering up his son, his only son, Isaac! But it will be asked, Is anything like that required of us? I answer,

1. A full equivalent to this is required of us—

True, indeed, we are not called to that very act of offering up our own son; but we are expressly commanded to “hate father and mother, and wife and children, and brethren and sisters, yes, and our own life also, in comparison with Christ, Luke 14:26;” and our blessed Lord declares, that “In the same way, any of you who does not give up everything he has cannot be my disciple, Luke 14:33.” This may be deemed a hard saying, but so it is; and the declaration is irreversible; and further still, our blessed Lord has decreed, that “he who saves his life shall lose it; and he only who loses his life for his sake, shall find it unto life eternal, Matthew 16:25.” There is no difference between either people or times; the same is true respecting all his followers, in every age and place. On no lower terms will any human being be acknowledged as a friend of Christ; nor will any man that is unwilling to comply with them, find acceptance with him in the day of judgment.

2. Without a compliance with this, we in vain pretend to have the fear of God—

“The fear of God” is the lowest of all graces; yet must that, no less than the highest, be tried by this test. The truth is, that the new creature, even in its lowest state, is complete in all its parts. A little infant has all the parts of an adult; there is nothing added to him even to his dying hour; the only difference between him in the different periods of his life is, that his parts are more matured by age, and capable of greater exertion when he arrives at manhood than they were in the earlier stages of his existence. The different rays of light may be separated by a prism, and so be brought under distinct and separate consideration; but it is the assemblage of all the rays that constitutes light.

In like manner, we may separate in idea, the graces of a Christian; but where there is one truly operative, there is, and must be, all. One particular grace may shine more bright in one person, and another in another; but when “Christ is formed in us, Galatians 4:19,” not one of his graces can be absent. Hence then I say, that the fear of God, no less than the love of him, must be tried by this test; and by this alone will “God know that you fear him, if you withhold not your son, your only son, from him.”

Now, let me ask: What testimony must God bear respecting you?

He knows every one among you, and every secret of your hearts; yet will he not proceed in judgment without adducing the proofs which you had given of your true character. If he says to you, “Come, you who are blessed,” or, “Go, you who are cursed”—he will assign his reasons for it, and thereby approve the equity of his sentence before the whole universe, Matthew 25:34-43.

Let me ask, then: What sacrifices have you made for him? and what duties have you performed? Have you “plucked out the right eye, and cut off the right hand, that has offended you?” If not, you know the sad alternative, that “your whole body and soul will be cast into Hell-fire! Mark 9:43-48.” Examine yourselves, then, and inquire, whether God can bear this testimony respecting you?

Must he not rather, with respect to the greater part of you, say, ‘I know you, that “you have not the fear of God before your eyes, Romans 3:18.” You have made no sacrifice for me; nor have you paid any attention to my commands. Abraham consulted not even his own wife, lest she should prove a snare to him; but you have been ready to follow any adviser that would counsel you to disregard me.’

Well, know for sure that the time is shortly coming, when God will call every one of you into judgment, and when he will put an awful difference between his friends and his enemies; between those who feared his name, and those who feared him not, Malachi 3:18.

Charles Simeon (1759-1836)

Genesis 22:6-10

“Abraham took the wood for the burnt offering and placed it on his son Isaac, and he himself carried the fire and the knife. As the two of them went on together, Isaac spoke up and said to his father Abraham, “Father?” “Yes, my son?” Abraham replied. “The fire and wood are here,” Isaac said, “but where is the lamb for the burnt offering?” Abraham answered, “God himself will provide the lamb for the burnt offering, my son.” And the two of them went on together. When they reached the place God had told him about, Abraham built an altar there and arranged the wood on it. He bound his son Isaac and laid him on the altar, on top of the wood. Then he reached out his hand and took the knife to slay his son.”

Many and wonderful are the instances of faith and obedience recorded in the Scriptures. But no action whatever (those only of our Lord himself excepted) has at any time surpassed or equaled that related in the text. It justly obtained for him who performed it, the honorable title of The Father of the Faithful, and, The Friend of God, James 2:21; James 2:23. We shall find it profitable to consider,

I. The history itself—

Abraham had often enjoyed intimate and immediate communion with God. But now he heard the command which was of a most singular and afflictive nature—

God in some way clearly intimated to Abraham his will; nor left him to doubt one moment, whether it were his voice or not. He commanded Abraham to take his only, his beloved son, Isaac, and to offer him up as a burnt-offering in a place that should afterwards be pointed out. How strange the order! How difficult to be complied with! How well might Abraham have said, “Would God I might die for you, O Isaac, my son, my son!”

Instantly, however, and without reluctance, he arose to execute the will of God—

Had he presumed to reason with God, what specious arguments might he have adduced for declining the way of duty! The certainty of his being reproached by Sarah, “A bloody husband are you to me, Exodus 4:25-26;” the offence that would be taken by all the neighboring nations against him, his religion, and his God; the counteracting and defeating of all the promises which had been made by God himself, and which were to be accomplished solely in and through his son Isaac, Genesis 17:19; all this, with much more, might have been offered in excuse for his backwardness, if indeed he had been backward to accomplish the will of God. But he conferred not with flesh and blood, Galatians 1:16.

Nor was he diverted from his purpose during the whole of his journey—

Having prepared the wood, he proceeded instantly, with Isaac and his servants, towards the place that God had pointed out. Nor did he open his intentions to Sarah, lest she should labor to dissuade him from his purpose. But what must have been his thoughts every time that he looked on Isaac? Yet never for one moment did he relax his determination to execute the divine command. Having come in sight of the mountain, he ordered his servants to abide in their place, lest they should officiously interpose to prevent the intended offering. He put the wood on his son, and carried the fire and the knife in his own hands. Affecting as these preparations must have been to a father’s heart, how must their poignancy have been heightened by that pertinent question, which was put to him by his son! His answer, like many other prophetic expressions, conveyed more than he himself probably was aware of at the moment. Without giving a premature disclosure of his intention, he declares the advent of Jesus, that Lamb of God, who in due time would come to take away the sin of the world; John 1:29. Thus for three successive days did he maintain his resolution firm and unshaken.

Having arrived at the spot determined by God, he with much firmness and composure proceeded to execute his purpose—

He built the altar, and laid the wood upon it in due order. Then with inexpressible tenderness announced to Isaac the command of God. Doubtless he would remind his son of his supernatural birth; and declare to him God’s right to take away, in any manner he pleased, the gift he bestowed, Job 1:21. He would exhort him to confide in God as a faithful and unchangeable God; and to rest assured, that he would, in some way or other, be restored, after he was reduced to ashes, and have every promise fulfilled to him.

Having thus gained the consent of his son, he binds him hand and foot, and lays him on the altar; and, with a confidence unshaken, and obedience unparalleled—holds up the knife to slay the victim. Whether shall we more admire the resolution of the father, or the submission of the son? O that there were in all of us a similar determination to sacrifice our dearest interests for God; and a similar readiness to yield up our very lives in obedience to his will!

Nothing but the interposition of God himself prevented the completion of this extraordinary sacrifice—

God had sufficiently tried the faith of his servant. He therefore, by a voice from Heaven, stopped him from giving the fatal blow; ordered him to substitute a ram in the place of Isaac; renewed to him with an oath his former promises; rendered him a pattern to all succeeding generations; and, no doubt, is at this instant rewarding him with a weight of glory, proportioned to his exalted piety.

Almost every circumstance in this narrative deserves to be considered in,

II. Its typical reference—

Waving many less important points, we may observe that Isaac was a type of Christ:

1. In his appointment to be a sacrifice—

Isaac was a child of promise, born in a supernatural way, of a disposition eminently pious; yet him did God require for a burnt-offering. It must not be Abraham’s cattle, or his son Ishmael, but his beloved Isaac. Thus was Jesus also, the promised seed, named, like Isaac, before he was conceived in the womb; he was born, not after the manner of other men, but of a pure virgin; He was that only, that beloved Son, in whom the Father was well pleased; yet him did God appoint to be a sacrifice. A body was given him for this very purpose, Hebrews 10:4-5. He was ordained from eternity to be an atoning sacrifice for sin Romans 3:25; nor did the Father recede from his purpose for four thousand years. Having set apart his Son for this end, he changed not; and Jesus, at the appointed time, became obedient unto death, even the death of the cross, Philippians 2:8.”

2. In the manner of being offered—

Isaac bore the wood on which he was afterwards to be lifted up; and voluntarily yielded up his body to be bound, and his life to be destroyed in God’s appointed way. Thus did Jesus bear his cross to the place of his crucifixion; and, having been bound, was lifted up upon it. On the very spot where Isaac had been laid upon the altar, was Jesus (most probably) offered in sacrifice to God. Mount Calvary was one of the mountains in that small tract of country called the land of Moriah; and from it can scarcely be doubted, but that it was the very spot pointed out by God. It could not possibly be far from the spot; and therefore, when the place for the sacrifice of Isaac was so accurately marked, it can scarcely he thought to be any other, than the very place where Jesus was offered two thousand years afterwards!

And by whose hand was Isaac to bleed, but by that of his own Father? By whom too did Jesus suffer, but by Jehovah’s sword! Zechariah 13:7; Isaiah 53:10. It was not man, who made him so to agonize in the garden; nor was it man, that caused that bitter complaint upon the cross, Luke 22:44; Mark 15:34. Nevertheless it was with the perfect concurrence of his own will that he died upon the cross, “He gave himself an offering and a sacrifice to God, for a sweet smelling savor, Ephesians 5:2.”

3. There is one point, however, wherein the resemblance does not appear—

For Isaac was found a substitute; for Jesus none. Neither the cattle on a thousand hills, nor all the angels in Heaven, could have stood in his place. None but Jesus could have made a full atonement for our sins. He therefore saved not himself, because He was determined to save us.

INFERENCES—

1. How marvelous is the love of God to man!

We admire the obedience of Abraham; but God had a right to demand it; and Abraham knew, that he was about to give his son to his best and dearest friend. But what claim had we on God? Yet did he give up his Son for us—for us sinners, rebels, enemies; nor merely to a common death, but to the agonies of crucifixion, and to endure the wrath due to our iniquities! Isaiah 53:6. What stupendous love! Shall any soul be affected with a pathetic story, and remain insensible of the love of God? Let every heart praise him, trust him, serve him; and rest assured, that He, who delivered up his Son for us, will never deny us any other thing that we can ask, Romans 8:32.

2. What an admirable grace is faith!

The faith of Abraham certainly had respect to Christ, the promised seed, Hebrews 11:17-19. Behold how it operated! So will it operate in all who have it. It will keep us from staggering at any promise, however dark or improbable; and will lead us to obey every precept, however difficult or self-denying. Let us seek his faith; and, while we are justified by it from the guilt of sin, let us manifest its excellence by a life of holiness.

Charles Simeon (1759-1836)

Genesis 21:9-10

“But Sarah saw that the son whom Hagar the Egyptian had borne to Abraham was mocking, and she said to Abraham:

Get rid of that slave woman and her son, for that slave woman’s son will never share in the inheritance with my son Isaac.”

Sin, even in this world, almost always brings its own punishment along with it; and frequently the sin itself is marked in the punishment that follows it. We can have no doubt but that Sarah erred when she gave Hagar into Abraham’s bosom, in hopes of having the promised seed by her. And scarcely had her device been carried into execution before she began to suffer for it. As soon as Hagar had a prospect of becoming a mother, she began to despise her mistress. Her contempt excited vehement indignation in the bosom of Sarah; insomuch that she made Abraham himself also a party in the quarrel, and accused him of encouraging Hagar in her insolence. When Abraham, to vindicate himself, empowered her to use her own discretion with respect to Hagar, she began to retaliate on her contemptuous bond-maid, and to treat her with excessive severity. Thus was domestic harmony interrupted by those very means which Sarah had adopted to increase her happiness.

Hagar, unable to bear the unkind treatment of her mistress, fled from her; and returned to her only in consequence of being commanded to do so by an angel of the Lord, Genesis 16:3-9. We cannot suppose that her forced submission was attended with much comfort either to herself or her mistress; where there was no love, there would be found many occasions of vexation and dispute. At last, after about eighteen years, a quarrel arose, which determined Sarah to expel from her family both Hagar and her son. This domestic occurrence is replete with instruction; we propose therefore to make some observations upon,

I. The history itself—

The expulsion of Hagar and her son, who was now about seventeen years of age, was a strong measure. Let us inquire into,

1. The grounds and reasons of the expulsion of Hagar and her son—

Sarah had seen Ishmael mocking Isaac. From the resolution adopted by Sarah in consequence of it, we apprehend that Ishmael had derided the pretensions of Isaac to inherit his father’s substance. No doubt, Isaac was instructed as early as possible to regard God as his God, and to expect both from his earthly and his heavenly Father the accomplishment of all that God had promised him. Ishmael, on the other hand, would but ill brook the idea of being excluded from the birth-right; and therefore would be ready to dispute Isaac’s title to it. Possibly too the very name Isaac, which signifies laughter, would afford Ishmael many occasions of profane banter. Had this “mocking” been nothing more than idle jest, attended with a foolish pleasure in teasing her child—we take for granted that Sarah would have deemed it sufficient to reprove the fault, and to point out to Ishmael the impropriety of his conduct. But she saw that it proceeded from profaneness; that it argued a rebellious spirit against God; that it would become his regular practice; and that his mother encouraged him in it, glad to avenge in that way the wrongs that she supposed herself to suffer. On these accounts Sarah despaired of accomplishing her ends by correction, and determined to prevent a recurrence of such offences by an immediate and final expulsion of the offenders.

2. The manner in which the expulsion of Hagar and her son was carried into execution—

Sarah, though right in her judgment respecting the means of obtaining domestic peace, seems to have been too precipitate, and too peremptory in her demands for their expulsion; and Abraham demurred about the carrying it into execution. He indeed had different feelings from Sarah. Sarah’s regards were fixed exclusively on Isaac; she did not consider Ishmael as a son, but rather as an intruder and a rival. But Abraham, being the father of both, felt a paternal affection towards each of them; nor was he indifferent towards Hagar, whom he had considered, and lived with, as a legitimate wife.

Perhaps he also suspected that Sarah’s proposal originated in an irritation of temper, and that less severe measures would in a little time satisfy her mind. He was grieved exceedingly at the thought of proceeding to such extremities; but finding how resolutely she was bent upon it, he committed the matter to God, and sought direction from above. God directed him to acquiesce in Sarah’s wishes; and reminded him that her proposal, however grievous it might be to him, accorded exactly with his repeated declarations, that “in Isaac would his seed be blessed,” and that all the blessings of the covenant exclusively belonged to Isaac, Genesis 17:19; Genesis 17:21.

The divine will being thus made known to Abraham, he deferred not to comply with it, but dismissed Hagar and Ishmael early the very next morning. The provision which he gave them for their journey, was not such as might have been expected from a person of his opulence; but we can have no doubt but that he acted in this by the divine direction, and that the mode of their dismissal, as well as their dismissal itself—was intended for their humiliation and punishment, and probably too for the showing unto us, that the natural man has no claim upon God for even the most common blessings of his providence. That Hagar and Ishmael were reduced to straits, was owing to their having “wandered” out of their way in the wilderness of Beersheba; had they prosecuted their journey in the direct path to Egypt, where Hagar’s friends were, we take for granted that they would have found their provision adequate to their support.

Hitherto we have seen nothing but a domestic occurrence; we must next contemplate,

II. The mystery contained in it—

Here, as in multitudes of other passages, we are entirely indebted to the New-Testament writers for the insight which we have into the meaning of the Old Testament. Here also we see the advantage that is to be derived from the study of the Old-Testament history; since in very many instances the incidents that are recorded, are not mere memoirs of what has passed, but types and shadows of better and more important things. This family quarrel was designed to instruct the whole world; and to show us,

1. That the children of promise would always be objects of hatred and contempt to the natural man—

We should not have ventured to deduce such a position as this from an altercation that took place between two children so many hundred years ago, if an inspired Apostle had not put this very construction upon it. But the disagreements of Cain and Abel, and of Ishmael and Isaac, are recorded on purpose to show us what is in the heart of man. The principles upon which they acted are common to the whole human race; and will operate in a similar manner whenever circumstances arise to call them forth into action.

On this ground we might have formed a reasonable conjecture, that every one who resembled Ishmael, would be hostile to those who resembled Isaac. But the Scriptures supersede all conjecture about the matter; for they affirm, in reference to this very history, that “as then he who was born after the flesh, persecuted him that was born after the Spirit, even so it is now, Galatians 4:29.”

Indeed the very same things are grounds of offence to the carnal man in this day, as were in the days of Ishmael. He cannot endure that any people should be marked by God as his favored and peculiar people. Our blessed Lord says, “Because you are not of the world, but I have chosen you out of the world, therefore the world hates you, John 15:19.” The very name of “saints” and “elect” is as offensive to the world, as that of Isaac was to Ishmael, because it imports a preference in the Father’s estimation of them.

Some indeed will say, that there is no persecution in this day; but Paul expressly calls Ishmael’s conduct towards Isaac, “persecution;” and let it be remembered, that to be mocked and despised by our relations and friends is as bitter persecution, and as difficult to bear, as almost any other injury that men can inflict. The Apostle thought so when he numbered “mockings and scourgings with bonds and imprisonment, Hebrews 11:36.”

And if those who profess religion are not imprisoned and put to death for their adherence to Christ, I am sure that they are mocked and derided as much as in any age; and that, in this sense at least, “all who will live godly in Christ Jesus must suffer persecution! 2 Timothy 3:12.”

2. That the children of promise alone are members of the true church—

Paul explains this whole history as an allegory in Galatians 3:24-28. He tells us that Hagar, the bond-woman, typified the Mosaic covenant entered into at Mount Sinai, which brought forth children in a state of bondage; but Sarah, the free woman, typified the Christian covenant, which brings forth children in a state of liberty. The natural seed of Hagar represents all who are born after the flesh; the spiritual seed of Sarah, that is, the child of promise, represents those who are born after the Spirit.

Hence it appears that we must be children of promise, in order to belong to the church of Christ. We must have embraced the promise of life which is in Christ Jesus. We must, “by means of the promises, have been made partakers of a divine nature, 2 Peter 1:4;” and been led by them to “purify ourselves from all filthiness both of flesh and spirit, 2 Corinthians 7:1.” These things are the inseparable attendants of a spiritual birth; and are therefore necessary to make us real members of the church of Christ.

The mere circumstance of being descended from Christian parents, or having received the seal of the Christian covenant (infant baptism), or making a profession of the Christian faith—will not constitute us Christians. Paul, in reference to this very history, makes this distinction, and leaves no doubt respecting the truth or importance of it, “It is not as though God’s word had failed. For not all who are descended from Israel are Israel. Nor because they are his descendants are they all Abraham’s children. On the contrary, “It is through Isaac that your offspring will be reckoned.” In other words, it is not the natural children who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring, Romans 9:6-8.”

3. That the children of promise alone shall finally possess their Father’s inheritance—

Whether there was an undue mixture of anger in Sarah’s spirit, or not, we are sure that, as far as respected the words that she uttered, she spoke by a divine impulse; for Paul, quoting her words, says, “What says the Scripture? Cast out the bond-woman and her son; for the son of the bond-woman shall not be heir with the son of the free woman, Galatians 4:30.” And this he declares to be a general sentence; a sentence of expulsion passed on all who remain under the covenant of works, and an exclusive grant of Heaven and happiness to the children of promise.

It is not the persecuting son only, but the bond-woman herself, the mother, the whole Jewish Church, the collective body of natural and unconverted men, wherever they are—all must be “cast out;” no regard will be shown either to their privileges or professions; if they live and die in their natural state, they can have no part or lot with the children of God! Those alone who in this world rested on the promises as the one ground of their hope and joy, shall experience their accomplishment in the world to come. Doubtless, if we may so speak, it will be grievous to our heavenly Father to disinherit so many of his professed children; for he swears that “he has no pleasure in the death of a sinner, but rather that he turn from his wickedness and live;” but still his decree is gone forth, and cannot be reversed; we must be living members of Christ’s church below, before we can inherit his kingdom above.

From this subject we may gather some hints:

1. For the regulating of the conduct of earthly parents—

It can scarcely be expected in this state of imperfection, but that disagreements will arise between some individuals of a large family. The imperiousness of a master or mistress, the petulance or idleness of a servant; the severity of a parent, or the forwardness of a child; the lack of brotherly kindness in children towards each other; and especially the jealousies which exist, where either the husband or wife is called to exercise authority over the children of the other by a former marriage; any of these things, I say, may soon produce dissatisfaction, and turn our “laughter” into an occasion of sorrow. Nor is this ever more likely to arise, than when a husband and his wife differ in their judgment respecting the mode of raising their children.

But in all cases, it is desirable to avoid precipitancy and passion. Authority must be maintained by those whose right it is to govern; and when occasion calls for it, correction must be administered. It should always be grievous to us to proceed to extremities; nor should we ever exercise very severe discipline without having first spread the case before God, and implored his direction and blessing.

There is an excessive lenity which is as injurious in its effects as the contrary extreme. We should inquire at all times, “What says the Scripture?” And, when we have once ascertained the will of God, we should neither come short of it through a foolish fondness, nor exceed it through vehement irritation. There is one thing which above all should be checked with a strong hand; I mean, profaneness. Parents in general are too strongly impressed with things which relate to themselves, and too little affected with what relates to God. But a scoffing at religion, or impiety of any kind, ought to be an object of our heaviest displeasure. And though nothing but the most incorrigible impiety can warrant us to proceed to such extremities as those which were enjoined in the instance before us—yet we do not hesitate to say, that an incurable member should rather suffer amputation, than that all the other members should be incessantly tormented, and the life itself endangered, by its union with the body.

Nevertheless we say again, No chastisement should ever be given “for our pleasure,” that is, for the gratification of our anger, but solely “for the profit” of the individual chastised, and the benefit of all connected with him.

2. For the perpetuating of the regards of our heavenly Father—

Thanks be to God, we materially differ from Ishmael and Isaac in this, that whereas Ishmael could not become a child of promise, we may. For the Scripture says, “If you are Christ’s, then are you Abraham’s seed, and heirs according to the promise! Galatians 3:29.” Moreover, if we are indeed Christ’s, then shall we never be disinherited; for “he hates putting away, Malachi 2:16;” nor will he allow any to “pluck us out of his hands, John 10:28-29,” or to “separate us from his love, Romans 8:35-39.” If we offend—then he will chastise with suitable severity; but he will not cast off his people, Psalm 89:30-35. Whom he loves, he loves to the end, John 13:1.

Behold then the way of securing to yourselves the heavenly inheritance; lay hold on the promises, especially “the promise of life which is in Christ Jesus, 2 Timothy 1:1.” Rely on the promises; plead them at a throne of grace; take them as your portion and your heritage; seek to experience their renovating, cleansing efficacy. Be not satisfied with any outward privileges or professions; but “live the life which you now live in the flesh, entirely by faith in the Son of God, as having loved you, and given himself for you! Galatians 2:20.” Thus, though “once you were aliens, and strangers from the covenants of promise, you shall become fellow-citizens with the saints, and of the household of God! Ephesians 2:19,” and shall “inherit the kingdom prepared for you from the foundation of the world! Matthew 24:34.”

Charles Simeon (1759-1836)

Genesis 20:9

“Then Abimelech called Abraham in and said: What have you done to us? How have I wronged you that you have brought such great guilt upon me and my kingdom? You have done things to me that should not be done.”

We admire the fidelity of Scripture history. There is not a saint, however eminent, but his faults are reported as faithfully as his virtues. And we are constrained to acknowledge, that the best of men, when they come into temptation, are weak and fallible as others, if they be not supported from above. We are habituated to behold Abraham as a burning and shining light; but now we are called to view him under an eclipse. We see the father of the faithful drawing upon himself a just rebuke, and that too, not for some slight defect in his obedience, but for a great and heinous transgression! It will afford us a beneficial lesson to consider,

I. The offence which Abraham committed—

He was guilty of dissimulation in calling Sarah his sister, when she was in reality his wife. It is true, she was also his sister, in the same sense that Lot was his brother; she was his niece, the daughter of Haran, who was his brother by the father’s side. But was there nothing wrong in this concealment? We do not hesitate to declare, that it was a very grievous sin! Consider,

1. The principle from which it sprang—

Abraham had been called out from his country to sojourn in a strange land; and, depending upon God for direction and support, “he went forth, not knowing where he was going.” For the space of twenty-five years he had experienced the faithfulness and loving-kindness of his God. And he had recently received the most express promises that he would have a son by Sarah, who would be the progenitor of the Messiah. Yet behold, when he comes to Gerar, a city of the Philistines, he is afraid that the people will kill him, in order to gain possession of his wife, who, though ninety years of age, still retained a considerable measure of her former beauty. In order to secure himself, he has recourse to this expedient of denying his wife. But was not God still able to protect him? Or could the Philistines touch a hair of his head without God’s permission? In what had God failed him, that now at this time he should begin to doubt his faithfulness or power? It was the limiting of these perfections that in after ages brought down upon the whole nation of Israel the heaviest judgments, Psalm 78:20-22; Psalm 78:40-42; and it could not but greatly aggravate the offence of Abraham in the present instance.

2. Its natural and necessary tendency—

We shudder while we contemplate the tendency of this shameful expedient. It was calculated to ensnare the people among whom he sojourned; while it exposed the virtue of Sarah to the extreme hazard. Had she been acknowledged for Abraham’s wife, everyone would have known the unlawfulness of entertaining a desire after her, and would have abstained from showing her any undue attention, or from cherishing in his bosom an inclination towards her. But when she passed for an unmarried woman, every one was at liberty to insinuate himself into her affections, and to seek to the uttermost an honorable connection with her. The outcome indeed shows what might reasonably have been expected from such a plot. What other catastrophe could well be looked for? Terrible as it might have proved, both to her and to Abimelech, it was no other than the natural consequence of the deceit which was practiced.

But what was its aspect and tendency with respect to the Messiah? We tremble to relate. Surely the whole human race combined could not have devised or executed anything more injurious to his honor. It was but just before, perhaps a week or two, that God had promised to Abraham, that within the year he would have a son by Sarah. Suppose then that matters had proceeded according to Abimelech’s intention, and that God had not miraculously interposed to prevent the execution of his purpose—it would have remained a doubt at this moment whether the promises were ever fulfilled to Abraham, and whether the Messiah did indeed descend from his loins. Consequently, the covenant made with Abraham, and all the promises made to him and his seed, would be left in an awful uncertainty. If it would have been criminal in Abraham and Sarah to concert such a plan under any circumstances whatever, how much more criminal was it to do so under the peculiar circumstances in which they then were!

3. Its having been before practiced by him, and reproved—

Had the Philistines come suddenly upon Abraham, and threatened to put him to death for his wife’s sake, we should the less have wondered that they were prevailed upon to conceal their relation to each other. But he had committed this same offence many years before; and had thereby ensnared Pharaoh king of Egypt; nor was he then delivered without a divine interposition, and a just rebuke from the injured monarch, Genesis 12:12-20. Surely he ought to have profited by past experience; he should have been sensible of the evil of such a proceeding; and, having been once rescued, as it were by a miracle, he should never have subjected himself again to such danger, reproach, and infamy. The repetition of so heinous a crime, after such a warning and such a deliverance, increased its malignity a hundred-fold.

If we consider the offence of Abraham in this complicated view, we shall not wonder at,

II. The rebuke given him on account of it—

Abimelech admonished by God in a dream to restore Abraham his wife, sent for him, and reproved him for the imposition he had practiced. In this rebuke we observe,

1. Much that was disgraceful to Abraham—

It was no little disgrace that Abraham, a saint, a prophet of the most high God—would be reproved at all by a heathen; but, when we reflect how much occasion he had given for the reproof, it was disgraceful indeed.

The uncharitableness which he had manifested was very dishonorable to his character. He had indeed just heard of the horrible impiety of Sodom; and he concluded perhaps, that if a whole city so virulently assaulted Lot for the purpose of gratifying their diabolical inclinations with the men that were his guests, much more would some individual be found in Gerar to destroy him, for the purpose of gaining access to a woman that was so renowned for her beauty. Glad should we be to offer this excuse for him; but he had before acted in the same manner without any such considerations to influence his conduct; and therefore we cannot lay any material stress on this recent occurrence.

But supposing he had been actuated by such reflections, what right had he to judge so harshly of a people whom he did not know? Abimelech justly asked him, “What did you see that you have done this thing?” He had no other grounds than mere surmise, “I thought, Surely the fear of God is not in this place.” But why should he think so? Could not that God who had brought him out from an idolatrous country, and preserved Lot and Melchizedek in the midst of the most abandoned people, have some “hidden ones” in Gerar also? Or, supposing that there were none who truly feared God, must they therefore be so impious as to murder him in order to possess his wife? It is a fact, that many who are not truly religious, have as high a sense of honor, and as great an abhorrence of atrocious crimes, as any converted man can feel; and therefore the reproach which he so unjustifiably cast on them, returned deservedly upon his own head.

In what a disgraceful manner too, was his wife restored to his hands! How must he blush to be told that he who should have been her protector, had been her tempter; that, in fact, he had put a price upon her virtue; and that, instead of being willing, as he ought to have been, to die in her defense—he had sacrificed her honor to his own groundless fears. It must not be forgotten, that Sarah was actually given up to Abimelech, and that Abraham had forborne to claim her; so that he was answerable, not only for the consequences that did ensue, but for those also which. according to the common course of things, were to be expected.

Further, in what light must he appear to himself and all around him, when he was informed, that he had brought on Abimelech and all his household some very severe judgments, and had actually exposed them all to instantaneous death! What Abimelech had done, “he had done in the integrity of his heart;” and if he and all his family had died for it, Abraham would have been the sole author of their ruin.

We need add no more to the humiliating picture that has been exhibited. Methinks we see Abraham before our eyes ashamed to lift up his head, and with deepest penitence accepting the punishment of his iniquity.

2. Much that was honorable to Abimelech—

If we were to judge from this portion of sacred history, we would be ready to think that Abraham had been the heathen, and Abimelech the prophet of the Lord. In the reproof this offended king administered, he was a most eminent pattern of moderation, of equity, and of virtue. Considering what injury he had sustained, it is truly wonderful that he should express himself with such mildness and composure. The occasion would almost have justified the bitterest reproaches; and it might well be expected that Abimelech would cast reflections on Abraham’s religion; condemning that as worthless, or him as hypocritical. But not one reproachful word escaped his lips. The only word that has at all that aspect, is the gentle sarcasm in his address to Sarah, “I have given your brother a thousand pieces of silver;” admonishing her thereby no more to call him by that deceitful name.

On restoring Sarah to her husband, he endeavored to make all possible reparation for the evil which he had unwittingly committed. He loaded Abraham with presents, and permitted him to dwell in any part of his dominions; and gave him a thousand pieces of silver to purchase veils for Sarah and her attendants, that they might no longer tempt his subjects by their beauty.

Finally, we cannot but admire the utter abhorrence which this heathen prince expressed of a sin, which is too lightly regarded by the generality of those who call themselves Christians! It is observable that he never once complained of the punishment which he and his family had suffered, nor of the danger to which they had been exposed, but only of their seduction into sin. He considered this as the greatest injury that could have been done to him; and inquired what he had done to provoke Abraham to the commission of it, “How have I offended you, that you have brought on me and my kingdom a great sin!” Surely a more striking refutation of Abraham’s opinions concerning him it was not in the power of language to express.

On this subject we would found “a word of exhortation”—

1. Shun every species of equivocation and deception—

They are rarely to be found who will under all circumstances rigidly adhere to truth. Many who would not choose to utter a direct and palpable falsehood, will yet put such a color upon things as to convey an idea quite contrary to truth. To magnify another’s faults or to extenuate their own, to raise or depreciate the value of some commodity, to avoid persecution or obtain applause—are temptations which forcibly operate to produce either exaggeration or concealment.

In disagreements especially, no person can be fully credited in his own statement. But this is dishonorable to religion. There is scarcely anything that affords a greater triumph to the enemies of religion, than to find instances of disingenuousness in those who profess it. And it requires constant watchfulness and self-command to speak the truth at all times. O let us beg of God to “put truth in our inward parts;” and let none of us think it beneath him to use that humiliating prayer of David, “Remove from me the way of lying! Psalm 119:29.”

2. Guard against relapses into sin—

We may have repented of a sin, and for a long time forsaken it, and yet be in danger of falling into it again. Indeed our besetting sin, however repented of, will generally continue our besetting sin; and the power of divine grace will appear, not so much in taking away all temptation to it, as in enabling us to withstand and vanquish the temptation. The Spirit of God may form the contrary grace in our hearts, and even cause us to exercise it in a very eminent degree; but still we are never beyond the reach and influence of temptation. If we had all the strength of Abraham’s faith—we might fall, like him, through cowardice and unbelief.

Let us then watch in all things, but especially in those things wherein we have once been overcome; and let our previous falls be constant monitors before our eyes, to show us our weakness, and to stimulate us to prayer.

More particularly, if we imagine that we have so forsaken our sin as to be in no danger of committing it again, let us beware, “let him that thinks he stands, take heed lest he fall.”

3. Be thankful to God for his protecting and preserving grace—

If God had taken no better care of us than we have done of ourselves, how many times would we have dishonored our holy profession! Who that knows anything of his own heart, is not conscious, that he has at some times tampered with sin; and laid such snares for his own feet, that nothing but God’s gracious and unlooked-for interference has preserved him?

While we were in our unconverted state, “God has withheld us” on many occasions, as he did Abimelech, “from sinning against him.” And since God has been pleased to call us by his grace, we have frequently been rescued by his providence from dangers, to which the folly and depravity of our own hearts have exposed us.

Let us then magnify the grace of God; and, if we are enabled to maintain a holy and consistent conduct, let us say with David, “Hold me up, and I shall be safe: and I will have respect unto your statutes continually! Psalm 119:117.”

4. Strive to the uttermost to cancel the effects of your transgressions—

Abraham by his prevarication had brought distress on Abimelech and all his household. But when he was humbled for his transgression, he prayed to God to remove his judgments from the people whom he had so seduced. By this means, as far as in him lay, he counteracted the evil that he had done. It is but seldom that we can cancel in any degree the evil that we have committed; but, if any way whatever present itself to us, we should embrace it gladly, and pursue it eagerly.

At all events, the measure adopted by Abraham is open to us all. We may pray for those whom we have injured. We may beg of God to obliterate from their minds any bad impression, which either by our words or actions we have made upon them. And, if we find in them a kind forgiving spirit, we should so much the more redouble our exertions, to obtain for them the blessings of salvation, which will infinitely overbalance any evils which they may have suffered through our means.

Charles Simeon (1759-1836)

Genesis 19:17

As soon as they had brought them out, one of them said, “Flee for your lives! Don’t look back, and don’t stop anywhere in the plain! Flee to the mountains or you will be swept away!”

It is extremely profitable to observe how ready God is to honor those who honor him. Lot had been a very distinguished character in Sodom. He had seen and heard with much concern, the iniquities that were committed by those around him, “he had vexed his righteous soul with their unlawful deeds from day to day;” and had set them a pattern of piety and virtue. Nor was he inattentive to the welfare of strangers; he was ready at all times to exercise the rights of hospitality, and to show to others the same liberality which he would wish to meet with at their hands. Indeed his sense of honor in this respect carried him beyond the bounds of prudence or propriety; for when he was protecting his guests from the assaults of those who would have injured them, he even preferred the sacrificing of his daughters, to the allowing of the laws of hospitality to be so grossly violated.

That he erred in this matter, we have no doubt; because he had no right to commit one sin in order to prevent another. But he meant well; and probably was so agitated with fear and horror, as scarcely to be aware of the impropriety of his proposal.

His zeal for God, and his attention to his guests, were well rewarded. He was informed that the people whom he had received under his roof were angels in human shape; that they were sent to destroy the cities of the plain; and that they were commissioned to rescue him and his family from the common ruin. In what manner they executed their commission, we may judge from the urgent advice which they gave him in our text; and which we shall consider,

I. The urgent advice given to Lot—

If we consider the circumstances of Lot:

1. The advice given Lot was most beneficial—

The measure of this people’s iniquities was now full; and God had determined utterly to destroy them. This determination had already been announced to Lot; and he had been sent to his friends and relatives to declare it to them; though, alas! they had only treated his message with contempt and derision. His own mind indeed was convinced that the wrath of God would fall upon those devoted cities; but yet he was disposed to linger, and defer his flight. Whether he felt regret at leaving so many relatives behind him, or was grieved at the thought of losing all his substance, or had an idea that some time would elapse before the threatened judgments should be inflicted—he was not sufficiently earnest to escape the impending danger. The angels therefore took him and his wife and daughters by the hand, and led them forth outside the city; and gave them the counsel which is contained in the text.

The time for executing vengeance was just at hand. There was no safety but in flight; nor any refuge but that which God had appointed. A little longer delay would prove fatal to them all! Though they were out of Sodom, they were at a considerable distance from the mountain. To reach it, required their utmost exertions; it became them therefore to strain every nerve in order to secure the offered mercy.

To promote this was the direct tendency of the advice; so suited was it to their condition, and so conducive to their welfare.

2. The advice given Lot was most benevolent—

It is obvious that the extreme earnestness expressed by the angels, together with the whole tenor of their advice, was exceedingly alarming. It was calculated to inspire Lot himself with terror, and to extinguish in the weaker females all the powers of reason and reflection. But shall we therefore say that these divine Monitors were needlessly severe? Suppose that, having received a commission to warn Lot, they had yielded to a mistaken tenderness, and forborne to alarm his fears; suppose they had gently admonished him of his danger, and suggested the expediency of providing against it; suppose that, when they saw him lingering, and knew that one hour’s delay would involve him and his family in the common ruin, they had contented themselves with only hinting that more expedition would be desirable; would such conduct have befit them? Would they have acted the part of friends? Yes, would they not have been awfully responsible to God for their unfaithfulness, and been really chargeable with the death of all the family? Assuredly, the more faithful and earnest they were in the discharge of their duty, the more real benevolence they exercised; nor could they have displayed their love in any better way, than by seizing hold of them to quicken their pace, and urging them by the most powerful considerations to secure their own safety.

We shall not depart from the real scope of the advice, if we regard it,

II. The urgent advice, as applicable to ourselves—

Our condition is certainly very similar to Lot’s—

God has declared that he will destroy the whole world of the ungodly, as soon as ever they shall have filled up the measure of their iniquities; and the judgments that he will execute upon them were typified by those that were inflicted upon Sodom. “The cities of the plain were set forth for an example, suffering the vengeance of eternal fire Jude!” And it is doubtless in reference to the destruction with which they were visited, that the place of torment is described as “a lake that burns with fire and brimstone! Revelation 20:10.”

But there is a place of refuge provided for us; a mountain where no storms can assail us, no judgments ever hurt us. This refuge is the Lord Jesus Christ, “whose name is a strong tower, to which the righteous runs and is safe.”

On the other hand, there is no salvation for us, unless we flee to him! While we continue of the world, we must take our portion with the world. We must “come out of it, if we would not be partakers of its plagues, Revelation 18:4.” We must “bear our testimony against it, that its ways are evil,” and must in the whole of our spirit and conduct be separate from it, 2 Corinthians 6:17.

The same advice therefore is proper for us, as for him—

Two things are indispensably necessary for us, if we would enjoy the benefits which God has offered us in his Gospel; and these are personal exertion and persevering diligence.

It had been declared to Lot, that the threatened destruction could not be executed until he should have arrived at the place provided for him, Genesis 19:22. But could he therefore say, I am in no danger; I may take my leisure; I may leave myself in God’s hands? Surely if he had acted in so presumptuous a manner, he would have perished with the ungodly multitude! When he had come out of Sodom, his exertions were no less necessary than before. He must flee to the mountain. He must escape as for his life. He must not delay a moment, lest he should be consumed.

Thus it is with us. We cannot say: God has sent his only dear Son to save me, and therefore I have nothing to do. We must rather say, God has offered to have mercy on me, and therefore I must “work out my salvation with fear and trembling.” To found our hopes upon the secret purposes of God, would be to delude ourselves, and to ensure our eternal ruin. We might as well hope to win a race without running, or to gain a battle without fighting, as to get to Heaven without personal exertion. We must seek; yes not only seek, but strive, to enter in at the strait gate, if ever we would find admittance into it.

Nor will it avail us anything to put forth our strength to the uttermost, unless we maintain a constant, vigorous, persevering diligence in the course that we have begun. Lot’s wife was a partner of his flight, but not of his preservation; for she looked back, and was therefore made a lasting monument of God’s displeasure! And if Lot himself had remitted his endeavors, he also would have perished in like manner. We may “run well for a season, and yet be hindered;” we may “begin in the spirit, and yet end in the flesh;” we may “escape the pollutions of the world, and yet be again entangled therein, and at last overcome.” We may come out of Egypt, and yet never reach the promised land. It is not he who begins well, but “he who endures unto the end, that shall be saved!” “If we put our hand to the plough, and look back, we are not fit for the kingdom of Heaven.”

Address,

1. To those who are at ease in Sodom—

We would not willingly speak reproachful words, or address you in terms that are needlessly offensive; but we are sanctioned by the prophet Isaiah in saying, “Hear the word of the Lord, you rulers of Sodom, and you people of Gomorrah! Isaiah 1:10.” We bless our God that the abomination referred to in the context, is held in universal abhorrence; and that the very thought of it excites as general indignation among us, as it did in Sodom. But in all other respects those wicked cities are a looking-glass wherein we may behold ourselves. “This,” says the prophet, “was the iniquity of your sister Sodom; pride, fullness of bread, and abundance of idleness was in her, Ezekiel 16:49.” And what can be conceived more characteristic of our state? Our pride, our luxury, our love of ease are not a whit inferior to theirs. Again, our Lord says, “As it was in the days of Lot; they ate, they drank, they bought, they sold, they planted, they built; but the same day that Lot went out of Sodom it rained fire and brimstone from Heaven, and destroyed them all! Even thus shall it be in the day when the Son of Man shall be revealed, Luke 17:28-30;” and let me ask whether it is not so at this day?

We are attending to our temporal concerns, our cares and pleasures, with avidity. But notwithstanding we are warned continually of our guilt and danger, how backward are we to flee from the wrath to come! Know then that the wrath of God is about to be poured out upon you; and that if you flee not with all earnestness to the Lord Jesus Christ, you must inevitably and eternally perish! Perhaps in warning you thus we appear “as people who mock, verse 14,” or, at best, as needlessly harsh and severe. But we affirm that what we speak will soon be found true; and that in discharging our duty thus, we perform an office worthy of an angel. We believe God’s denunciations, and therefore we speak; and if we should “speak smooth things to you, and prophesy deceits,” we would prove to be your bitterest enemies. In this urgent matter, concealment is treachery, and fidelity is love. Arise then, every one of you; and “escape for your lives!”

2. Those who are lingering, and deferring their flight—

Many, we doubt not, are convinced of the necessity of taking refuge in Christ—yet are so immersed in worldly cares or pleasures that they know not how to commence their heavenly course. They think that a more convenient season will present itself; and that they shall carry their purposes into effect before the day of vengeance shall arrive. But how many have grown grey with age, while their convictions have led to nothing but abortive wishes and ineffectual resolutions! And how many have been overtaken with the storm, while they were thinking and intending to escape from it! There are indeed many, who have come out of Sodom so as no longer to participate in its grosser abominations; and are, in profession at least, advancing to the place of refuge; while yet in their hearts they are attached to the things that they have renounced! To such people we would say, with our blessed Lord, “Remember Lot’s wife! Luke 17:32.” She looked back, while she was following her husband’s steps. We inquire not what her motives were; it is sufficient to know that she looked back; and for that she was struck dead upon the spot; for that she was made a monument to all future ages, to assure us, that if our heart is in Sodom, we shall perish like Sodom! Whatever be our professions, or whatever our progress, if our heart be not right with God, “we shall take our portion in the lake of fire and brimstone, which is the second death! Revelation 21:8.”

“Make haste then, and delay not, to keep God’s commandments, Psalm 119:60,” and to “lay hold on eternal life.” Rest not in any purposes, professions, or attainments. Turn not back even in thought; but “forgetting what is behind, press forward toward that which is ahead.” It will be time enough to “rest from your labors,” when you are arrived safely in Heaven.

3. Those who are daily running in the way prescribed—

Faint not, dearly Beloved, “neither be weary in well doing.” For your encouragement you are told to regard Lot’s deliverance as a proof, that “God knows how to deliver the godly out of temptations, as well as to reserve the ungodly for punishment! 2 Peter 2:6-9.” Whatever difficulties therefore you have to encounter, fear not. And do not unbelievingly wish that your way were shorter than God has appointed it. This was Lot’s weakness and folly. God did indeed graciously condescend to his request; and spared Zoar for his sake; but his unbelief was punished, not only in the fears which harassed him in Zoar, but in the awful dereliction that he afterwards experienced. From this time we hear nothing of him except his drunkenness and incest; and, if Peter had not given us reason to believe that he became truly penitent, we would have had ground to apprehend that he was, after all, an outcast from Heaven.

Plead not then for any other refuge, or for the indulgence of any sin. Say not of anything that God has proscribed, “Is it not a little one?” A little one it may be in comparison with others; but, whether little or great, it must be renounced; we must abandon forever our connection with it, and let our regards terminate in God alone.

But let not those who are hastening towards Heaven be contented to go alone; let them seek to take all they can along with them. Let them exert their influence to the uttermost over all their friends and connections, in order that they may be instrumental to their salvation also. Let them especially manifest their conjugal and parental affection in this way. Yet if, after all, they are derided as visionaries by some, and be forsaken in their progress by others, let them not for one moment intermit their diligence in the preservation of their own souls. If their labors prove effectual only to one or two, it will be a rich consolation to them in the day of judgment, that, though many who were once dear to them have reaped the fruits of their supineness—there are others for whom they have “not labored in vain, nor run in vain.”

Charles Simeon (1759-1836)

Genesis 18:32

Then Abraham said, “May the Lord not be angry, but let me speak just once more. What if only ten can be found there?”

He answered, “For the sake of ten, I will not destroy it.”

Abraham intercession was on behalf of Sodom and Gomorrah; an intercession the most instructive of all that are recorded in the sacred volume. When Abraham understood that this divine Person with his attendant angels was come to destroy those wicked cities, he entreated that, if fifty righteous people could be found in them, the wicked might be spared for their sake. Having prevailed thus far, he in five successive petitions reduced the number to ten, and obtained a promise that if only ten could be found, the rest should be spared for their sake. What an astonishing idea does this give us of God’s regard for his people!

Let us observe,

I. How dear to Him are their persons!

We forbear to notice the honorable appellations which he gives them (as his jewels, his peculiar treasure, etc.) or the great and precious promises made to them, or the blessings of grace bestowed upon them; we shall confine our attention solely to the interpositions of his providence in their behalf; because it is in that view only that they are noticed in the text. But in marking God’s kindness to them, we shall notice it as manifested,

1. God’s kindness to them personally—

We cannot conceive anything so great, but God has actually done it for his people!

He has controlled the elements. The earth has opened at his command to maintain the authority of his chosen prophet Moses, and to swallow up his insolent competitors, Numbers 16:32. The air has raised itself into tempests, and shot forth its lightnings, and shaken the foundations of the earth, with its thunders, in order to punish the enemies of his people, Exodus 9:23-25, or vindicate their injured honor, 1 Samuel 12:16-18. Fire also has suspended its destructive energies, in order to defeat the persecuting rage of a tyrant, and rescue from his hands the children of oppression, Daniel 3:27. Nor has the water been backward to obey his will, when any signal benefit was to be conveyed to his favorite people. It has repeatedly stood as a wall, to open an avenue for them through the rivers, Joshua 3:15-16; 2 Kings 2:8; 2 Kings 2:14, and through the sea Exodus 14:21-22.

God has compelled all classes of the brute creation also to consult their benefit. The birds, though of the most voracious kind, have served up the stated meals of bread and food to his prophet in a time of dearth and necessity, 1 Kings 17:6. The beasts, though fierce and hunger-bitten, have shut their mouths before the saint, whom they were invited to destroy, Daniel 6:22. The fish have swallowed up a drowning prophet, to discharge him again in safety upon the dry land, Jonah 2:10; Jonah 3:10; or taken into their mouth a bait unsuited to their appetite, that the Savior in his humiliation might be enabled to pay his tax, Matthew 17:27. The insects too have united their irresistible efforts to punish a proud and cruel nation, and to assert the liberties of God’s oppressed people, Exodus 8:17; Exodus 8:24.

We may add also, that even the heavenly bodies have been overruled by God for the purpose of aiding, or comforting, or honoring those who were dear to him. The sun and moon stood still for the space of a whole day, to witness the triumphs of his chosen servants, Joshua 10:13. “The stars in their courses fought against Sisera, Judges 5:20.” And the shadow on the sun-dial of Ahaz returned ten degrees, that a pious and afflicted monarch might be assured of the deliverance which his soul desired, Isaiah 38:6-8.

How dear to God must they be, to whom the whole creation is thus made subservient, and for whose benefit the government of the universe is administered!

2. God’s kindness to others for their sake—

For their sakes blessings have been imparted to the undeserving, and judgments averted from the wicked. For Jacob’s sake God multiplied the flocks of Laban, Genesis 30:27; and from respect to Joseph he prospered the house of Potiphar, Genesis 39:5. If ten righteous could have been found in Sodom, the impending destruction would have been turned from all the cities of the plain; and notwithstanding the extreme wickedness of its inhabitants, the city of Zoar was exempted from the common fate, at the intercession of Lot, Genesis 19:21; nor could the storm be poured out upon Sodom, until Lot was placed beyond its reach, Genesis 19:22. The mercy shown to a whole ship’s company on account of Paul, deserves peculiar notice. There were 276 souls on board; the storm was so violent that there was no hope left for their preservation; they were just ready to be swallowed up in the tempestuous waves. But there was one saint on board; a saint, hated by men, but beloved byf God; and for his sake the whole were preserved from death, and not a hair of their heads was allowed to perish! Acts 27:24; Acts 27:34. When God was about to send the Jews into captivity, he told them, that if they could find one righteous man in Jerusalem, he would spare them all, Jeremiah 5:1; and after he had inflicted his judgments upon them, he assigned as his reason for it, that not one had been found to stand in the gap, and to intercede for them, Ezekiel 22:30-31. After the murder of the Messiah, the Jewish nation was devoted to utter destruction; but when the days of vengeance came, “they were shortened for the elect’s sake;” yes, it was out of respect to them alone that there was not an utter excision of the whole human race, Matthew 24:22.

What stronger proofs can be given of God’s love to his chosen people?

But we shall have a further insight into this subject, if we consider,

II. How acceptable to Him are their prayers!

Who can contemplate one single individual interceding, as Abraham did, for all the cities of the plain, and not admire the condescension of God to his praying people? He has heard and answered them, for whoever they made their supplications; whether,

1. For themselves—

No limits whatever, except those which were necessarily fixed by a concern for his own honor, have been assigned by God to the exercise of his own grace in answer to his people’s prayers. God has said to them, “Open your mouth wide, and I will fill it!” “You shall ask what you will, and it shall be done unto you.” Agreeably to these promises he has done for them not only what they have asked, but exceeding abundantly above their most optimistic hopes.

The prayer of Jonah ascended up even from the bottom of the sea, and brought him a deliverance unprecedented in the annals of the world. The situation of the Canaanite woman may be considered in some respects still more desperate, because her request had been repeatedly refused; but by persisting in her supplications she obtained the desire of her heart, Matthew 15:22-28.

No kind of blessing has ever been denied to the prayer of faith. David sought information whether the men of Keliah would betray him; and God told him that they would, 1 Samuel 23:11-12. He desired direction, when and in what manner he should attack the Philistine armies; and God pointed out to him the precise time and place for making his attack successfully, 2 Samuel 5:19; 2 Samuel 5:23-24. Thus also when they have implored mercy after the most heinous transgressions, God has shown the same readiness to hear and answer their requests, Psalm 32:5; 2 Chronicles 33:12-13. “He has never said to any of them, Seek my face in vain.”

2. For each other—

Mutual intercession is a duty which has been expressly enjoined, and to which we have been encouraged by the most signal tokens of God’s acceptance. The deliverance given to Peter deserves particular attention. He was secured in prison with all the care that human foresight could devise.

He was chained between two soldiers, and guarded by many others. Prayer was made for him by the church; but apparently to no purpose. The day appointed for his execution was almost arrived. But at midnight God returned an answer; an answer which as much surprised the suppliants, as it confounded their enemies; his chains fell off, the iron gates opened to him of their own accord, and his adversaries were put to shame, Acts 12:4-19. It was from a full persuasion of the efficacy of intercession, that Paul was so earnest in requesting the prayers of others for him, Romans 15:30, and that he was so unwearied in his prayers for them, 1 Thessalonians 3:10; Philippians 1:4; Colossians 4:12. And it is particularly in reference to intercession for the saints, that James says, “The effectual fervent prayer of a righteous man avails much! James 5:16.”

3. For the ungodly—

The iniquities of a nation may indeed arrive at such a height, that if Noah, Daniel, and Job were in it, those holy men should not prevail, except for the preservation of themselves, Ezekiel 14:14. But the instances wherein God has heard prayer on behalf of the ungodly are very numerous, and very encouraging. How speedily did the supplications of Amos remove the threatened judgment from his country, Amos 7:1-6.

How irresistible, if we may so speak, were the intercessions of Moses! God had determined to execute vengeance on his people for making and worshiping the golden calf. He therefore, fearing, as it were, that Moses would interpose in their behalf, and prevent the execution of his purpose, said to him, “Let me alone, that my wrath may wax hot against them, and that I may consume them;” that is, ‘If you intercede for them, you will bind my hands; therefore let me alone, that I may inflict upon them the judgments they have deserved.’ But Moses would not “let him alone;” he instantly “besought the Lord,” and, as it were, prevailed against him; for “the Lord repented of the evil which he had thought to do unto his people, Exodus 32:10-11; Exodus 32:14.”

While in such instances as these we contemplate the condescension of our God, we cannot fail to notice the love which he bears to his chosen people, and the peculiar delight which he feels in hearing and answering their prayers.

Observe,

1. What blessings are God’s people in the places where they live!

Our blessed Lord represents them as “the lights of the world,” and “the salt of the earth;” because, without them, the world would be immersed in total darkness, and speedily become one mass of corruption. Little does the world think how much they are indebted to the saints. They are ready to traduce the characters of God’s people, and to represent them as “the troublers of Israel;” but, were they viewed aright, they would be considered rather as “the shields of the earth,” who ward off from it the judgments of the Almighty. Only let us duly notice the tokens which God has given them of his regard, and the mercy he has shown to others for their sake—and we shall know how to appreciate their value, and ardently pray for their increase in the earth.

2. What encouragements have the ungodly to pray for themselves!

Has God shown himself so willing to hear the prayers of a single individual in the behalf of populous cities—and will he not hear the prayers of individuals for themselves? Never from the foundation of the world has he rejected the petitions of a real penitent; nor, as we have before observed, has he prescribed any limits to our petitions for spiritual blessings. “The Lord will not be angry,” however frequently we renew, or however largely we extend, our supplications, “If we ask, we shall have; if we seek, we shall find;” yes, if we ask for all the glory of Heaven, it shall be given to us. O that men were duly sensible of the privilege of prayer, and that they would plead for mercy while yet a throne of grace is open to them!

3. How diligently should the godly improve their interest in the behalf of others!

We can scarcely conceive a person so obdurate, but that if, by speaking to another, he could obtain health for the sick, and relief for the indigent—he would avail himself of such an opportunity to benefit his fellow-creatures. Yet is there among us a lamentable backwardness to the work of intercession, notwithstanding our almighty Friend is at all times accessible, and the blessings which he will bestow are infinitely greater than words can express.

O let all of us stir up ourselves to this blessed work! Let us consider how much we ourselves need the prayers of others; and let a sense of our own necessities stimulate us to, “labor fervently in prayer” for others. We are sure at least that, if we prevail not for them, we shall bring down a blessing upon our souls, and “our prayer shall return into our own bosoms.”

Let us consider also that to neglect to pray for others, is to sin against our God, 1 Samuel 12:23; and that, if we have no heart to sigh and cry for the abominations or the miseries of others, we have great reason to fear and tremble for ourselves, Ezekiel 9:4 with Amos 6:6-7.

Charles Simeon (1759-1836)

Genesis 18:19

“For I have chosen him, so that he will direct his children and his household after him to keep the way of the LORD by doing what is right and just, so that the LORD will bring about for Abraham what he has promised him.”

Wonderful is the condescension of Almighty God. His attention to his own peculiar people surpasses almost the bounds of credibility. Who would think that He “whose ways are in the great deep” should yet so far humble himself as to “do nothing without first revealing his secret unto his servants the prophets, Amos 3:7.” He had in his righteous judgment determined to take signal vengeance on Sodom and Gomorrah for their horrible iniquities. But he had a favored servant who was particularly interested in the fate of those cities; and he knew not how to proceed in the work of destruction until he had apprised him of his intention, and given him an opportunity of interceding for them, “The Lord said, Shall I hide from Abraham that thing which I do?” No; I will not, “for I know him,” how faithful he is in the discharge of all his duties to me; and since he so delights to honor me, I also will delight to honor him.

The duties, for the performance of which Abraham was so highly commended, were of a domestic nature, “I know him, that he will command his children and his household after him, that they keep the way of the Lord.” He eminently excelled in the observance of what may be called, family religion. And this being of such incalculable importance to the maintenance of piety in the world, I will propose him as an example to you; and with that view will show,

I. The use we should make of influence—

Influence, of whatever kind it be, should be diligently improved:

1. To enforce the commands of God—

Nothing should be of importance in our eyes in comparison with the honor of God. To uphold it should be our chief aim. The power given us, of whatever kind it is, is bestowed for this end. It is, in fact, God’s own power, delegated to us; and, so far as we possess it, we are responsible to him for the use of it.

Magistrates are invested with it by him, and are therefore called “his Ministers” and Viceregents upon earth Romans 13:1-6.

Masters in like manner bear his authority, and are his Representatives in the exercise of it Colossians 3:24. To encourage virtue, to repress vice, to enforce the observance of “justice and judgment,” and to make men “keep the way of the Lord,” this, I say, is the true end of authority, whether it be official or personal, civil or religious. In particular, everything that dishonors God, no less than that which is injurious to society, must be opposed with determined vigor. All kinds of profaneness, must be discountenanced to the utmost; and all the maxims and habits of the world, as far as they are contrary to the commands of God, must be held up to decided reprehension. The Gospel too, which above all things most exalts the honor of God, must be patronized, inculcated, enforced. The utmost possible exertion should be made to diffuse the knowledge of a crucified Savior, “in whom all the fullness of the Godhead dwells,” and “in whose face all the glory of the Godhead shines!” In a word, the legitimate use of power is, so to exercise it “that God in all things may be glorified through Christ Jesus! 1 Peter 4:11.”

2. To promote the best interests of men—

Were this poor world our only state of existence, it would be sufficient so to use our authority as most to subserve the present happiness of mankind. But men are immortal beings; and their chief concern in this life is to prepare for eternity. In this work then we should aid them to the utmost of our power. To this should all our instructions and exhortations tend. We should, as far as we are able, make known to them “the way of the Lord,” and especially the way in which they may find acceptance with Him in the last day. With this view we should enable, and indeed require, them to attend upon the ordinances of religion. We should inquire from time to time into their proficiency in divine knowledge, and their progress in the heavenly road. This is not the duty of Ministers only, but of all, according to their ability, and to the measure of influence which they possess. Parents should pay this attention to their children; and Masters to their servants and apprentices. They should not be content to see those whom God has committed to their care prospering in a worldly view, but should be anxious for the good of their souls, praying for them, and praying with them, and using every effort for their eternal welfare. Paul speaks of his “power as given to him for edification, 2 Corinthians 10:8;” and the same may be said of all influence whatever; it is a talent committed to us for the benefit of others; and we are not to hide it in a napkin, but to improve it for the good of all around us.

Of course, the nearer any are to us, the stronger claim they have upon us for our exertions in their behalf; and hence our domestic duties are of primary obligation. But we are not to say in reference to any man, “Am I my brother’s keeper?” but to do him good in every way that we can, and to the utmost extent of our ability. As our blessed Lord did all imaginable good to the bodies of men—yet did not neglect their souls, so in relation to these more important duties we must say, “These ought we to do, and not to leave the others undone.”

That we may be stirred up to exert our influence in this way, let us consider,

II. The benefit of using our influence aright—

This is great,

1. To those who exercise it—

So Abraham found it; he was approved of his God, and had the most astonishing testimonies of Divine approbation given to him. ‘I know him,’ says God; ‘and he shall know that I know him. Go, my angels, and make known to him my purposes respecting Sodom and Gomorrah. He has a zeal for my honor, and a love for his fellow-creatures; go, give him an opportunity of exercising both. He has relations in Sodom; go and deliver them. This holy man shall never want a testimony of my love; I will fulfill to him in their utmost extent all the promises of my covenant!’

And shall any other person “give unto the Lord, and not be recompensed again, Romans 11:35.” The ungodly have indeed said, “What profit is there that we should serve him, Malachi 3:14.” but he never gave occasion for such an impious charge. Say, you who have endeavored to live for His glory, has he not favored you with his visits, and “lifted up upon you the light of his countenance?” Has he not shed abroad his love in your hearts, and “by the witness of his Spirit enabled you to cry, Abba, Father?” Yes, his promise to you is this, “Because he has set his love upon me, therefore I will deliver him; I will set him on high, because he has known my name. He shall call upon me, and I will answer him. I will be with him in trouble; I will deliver him, and honor him. With long life will I satisfy him, and show him my salvation, Psalm 91:14-16.” This, I say, is his promise to his faithful servants; and the whole of it shall be fulfilled to you in its season. “Faithful is He who has called you; who also will do it, 1 Thessalonians 5:24.”

2. To those over whom it is exercised—

It is said, “Train up a child in the way he shall go, and when he is old he will not depart from it Proverbs 22:6.” This is not to be understood as a universal truth; for it is in many instances contradicted by experience; but it is a general truth; and there is ample ground to hope for its accomplishment. At all events some benefit must accrue to those who are brought up in the fear of God. Innumerable evils, which under a different education would have been committed, are prevented; and good habits are, for a time at least, induced. And though afterwards the force of temptation may prevail to draw them aside from the good way—yet in a season of trouble they may be brought to reflection, and the seed long buried in the earth may spring up, and bring forth fruit to their eternal welfare. The prodigal son is no uncommon character. The advantages of a father’s house may be forgotten for a season; but in a day of adversity they may be remembered, and be realized to an extent greater perhaps in proportion as they were before neglected and despised.

That this subject may be more deeply impressed on our minds, let us pursue it,

1. In a way of inquiry—

Are we, Brethren, “walking in the steps of our father Abraham?” Can God say respecting each of us, “I know him.”

‘I know his principles; he regards all that he possesses, his wisdom, his power, his wealth, his influence altogether—as a talent committed to him by me, to be improved for the good of others, and the glory of my name.

I know his inclination; he has a zeal for my honor, and longs to be an instrument of exalting and magnifying my name. He has also a love to his fellow-creatures, and desires to benefit them in every possible way to the utmost of his power.

I know his practice too; he calls his family together from day to day, to unite in worshiping and serving me. He catechizes his children; he instructs his servants; he labors steadily and affectionately to guide them all into the way of peace. His heart is set upon these things; he enters into them as one who feels his responsibility, and has no wish but to approve himself to me, and to give up a good account of his stewardship at last.’

Say, Brethren, whether the heart-searching God can testify these things respecting you? Must he not rather, respecting many of you say, “I know him,” that he cares no more for the souls committed to him than he does for his flocks and herds, or for the cattle which are employed in his service? If only they are well, and serve his interest, and do his work, it is all he is concerned about. Even his very children are not regarded by him as immortal beings; if they do but get forward in their respective callings, and prosper in relation to the present world, he is satisfied, and leaves all the rest to “time and chance.”

Alas! alas! what an account will such people have to give at the judgment-seat of Christ, when the Lord Jesus shall say to them, ‘Is this the way in which you dealt with the souls committed to you, the souls which I purchased with my own blood?’ Beloved, brethren, if you are so unlike to Abraham in this world, do you think that you can be numbered among his children in the world to come? O judge yourselves, that you may not be judged by the Lord in that great and fearful day!

2. In a way of reproof—

Surely this subject administers a severe reproof not only to those who never employ their influence at all for God, but those also who exert it only in a tame and timid ineffectual way.

Think, you who have children, servants, apprentices—have you no responsibility on their account? Has not God constituted you watchmen to give them warning of their subtle enemy, and to show them how they are to escape from his assaults? And, if they perish through your neglect, shall not their blood be required at your hands? Did God entrust them to you for your comfort and advancement only, and not at all for their benefit? And the many Sabbaths which he has given you to be improved for them, shall not a fearful account be given of them also? Is it pleasing to Him, think you, that you suffer the ordinances of divine worship to be neglected by them, and the Sabbaths to be wasted in idle vanities, instead of being employed by them and you for their welfare?

But perhaps you will say, ‘I do occasionally give them good advice.’ What is that? Abraham did not satisfy himself with giving good advice to his children and his household, but “commanded them”—he maintained authority in his family, and exercised that authority for God. And thus should you do also. Eli could say to his sons, “Nay, my sons, this is no good report that I hear about you; you make the Lord’s people to transgress.” He even went further, and reminded them of the day of judgment, “If one man sins against another, the judge shall judge him; but if a man sin against the Lord, who shall entreat for him?” But was this all that his situation called for? No; he should have “commanded them,” and have thrust them out from the priestly office, if they did not obey his injunctions; and because he neglected to do this, God sent him a message that “made the ears of all that heard it to tingle.”

And some awful message shall you also have, if you neglect to employ for God the authority you have received from God; for “those who honor him he will honor; and those who despise him, shall be lightly esteemed 1 Samuel 2:22-23.”

3. In a way of encouragement—

True it is, that though you may command, you cannot ensure obedience to your commands; and notwithstanding your utmost care, there may be much amiss among those who are under your control. In Abraham’s family, there was a mocking Ishmael, in Isaac’s family, there was a profane Esau, and in Jacob’s family, there were many a sinful character. But still, if you fail in many instances, and succeed in only one, will not one soul repay you for all your trouble? The testimony of your own conscience too, confirmed by the witness of God’s Spirit—is this no recompense? Will not this amply repay every effort you can make, even though you should never succeed in one single instance? Reflect too on the testimony which God himself will give you in the last day, “I know him;” I know how he persevered under the most discouraging circumstances; I know the battles he fought for me; I know the contempt he endured for me; but he was determined to persevere; and “he was faithful unto death; and therefore I award to him a crown of life!”

Say, Brethren, is there not enough in such a prospect as this to carry you forward, though your difficulties were ten thousand times greater than they are? Say not, ‘I am not able to conduct family worship, and to instruct my family.’ If this be the case, as doubtless in many instances it is—are there not helps sufficient to be obtained from books of instruction and from forms of prayer? Do your best; and beg of God to bless your endeavors; and you shall not labor in vain nor run in vain; for “out of the mouth of babes and sucklings God will ordain strength, and perfect praise.”

Charles Simeon (1759-1836)

Genesis 18:13-14

“Then the LORD said to Abraham, “Why did Sarah laugh and say, ‘Will I really have a child, now that I am old?’ Is anything too hard for the LORD? I will return to you at the appointed time next year and Sarah will have a son.”

There is no time, no situation, no circumstance wherein we are not in danger of falling into sin! Whether we are in good company or in bad, we have need to be on our guard against the influence of our indwelling corruption. We may be engaged in the most sacred duties, and yet be assaulted by the most horrible temptations; we may be performing the kindest offices to others, or be receiving the most important instructions from them; and the things which in their own nature tended only to good, may through the depravity of our hearts become occasions of sin!

Abraham and Sarah were occupied in a way truly pleasing to God. The aged Patriarch, seeing three strangers at a distance, ran and invited them to his tent; and having brought them there, gave immediate directions for their hospitable entertainment. He desired his wife to make ready some cakes; and ran himself and fetched a young calf from the herd; and, when it was dressed, he set it with butter and milk before them. In this he is proposed as a pattern to us; and we are told for our encouragement that “he entertained angels unawares.” No doubt, Sarah also performed her part with as much alacrity as Abraham himself; yet behold, the very kindness with which her hospitality was rewarded, called forth the latent evil of her heart; and occasioned her to commit a sin, which brought down upon her a severe rebuke.

We propose to consider:

I. The reproof given to Sarah—

Sarah, occupied in her domestic engagements, was not present while these illustrious strangers partook of the refreshment provided for them; but, being close at hand, she overheard the inquiries made after her, and the assurance given to Abraham that she would bear him a son. Not able to credit these tidings, she “laughed within herself.” But the Lord (for he was one of the guests in human shape) knew what passed in her heart, and testified his displeasure on account of it. In his reproof, we notice,

1. A just expostulation—

Sin of every kind is unreasonable; but unbelief in particular; because it questions every perfection of the Deity, and contradicts all the records both of his providence and grace. However secret may be its actings, or however specious its appearances, God will not fail to notice and reprove it. Sarah might have said, that she had done nothing but what Abraham himself had done, the very last time that the divine purpose respecting a son had been announced to him, Genesis 17:17; but though the external act of laughing was the same both in her and in him, the principle from which it sprang was widely different:

Abraham’s was a laugh of admiration and joy.

Sarah’s was a laugh of unbelief and distrust.

But instead of attempting to extenuate her fault, she denied the fact altogether. Alas! how awfully prolific is sin! it never comes alone; it generally brings a multitude of others to justify or conceal it. But it is in vain to cover our iniquities; God sees through the cobweb veil, and will charge upon us the aggravated guilt which we thus foolishly contract. And sooner or later he will call every one of us to account, ‘Why we did such or such?’ and especially, ‘Why we disbelieved his word?’

2. A convincing interrogatory—

Unbelief has not respect so much to the veracity, as to the power of God. “He has given water indeed, but can he give bread also; can he provide meat for his people?” Even Moses doubted how God could supply the Israelites with meat in the wilderness, since it would require all the flocks and herds that they possessed, to feed them one single month, Numbers 11:22. But God has given abundant evidence of his power, so that no apparent impossibilities ought at all to shake the steadfastness of our faith.

Did he not form the universe out of nothing, by a simple act of his will?

Did he not give laws to all the heavenly bodies; and does he not still preserve them in their orbits?

Does he not also supply the needs of every living creature upon earth?

Is he not moreover the true and proper Father of all who are born into the world, and especially “the Father of their spirits?”

How absurd then was it to suppose, that her age, together with that of her husband, was any effectual obstacle to the accomplishment of God’s Word? “Can anything be too hard for the Lord?” One moment’s reflection on his omnipotence should banish unbelief from the heart forever.

3. A reiterated assurance—

It is most humiliating to think what a necessity our unbelief imposes upon God to repeat and renew his promises to us; and the earnestness with which the promise so often given, is here repeated, shows the just displeasure which Sarah’s unbelief had excited in the bosom of her God. We cannot indeed but be filled with amazement that he did not rather say, ‘Since you treat my promises with profane derision, you shall never be made a partaker of them.’ But God well knows the weakness of the human heart; and therefore, in condescension to it, he has confirmed his promise with an oath, that we might have the fuller assurance, and the stronger consolation, Hebrews 6:17-18. It is thus that he tenderly reproved the church of old, “Why do you say, O Jacob, and speak, O Israel, saying, My way is hidden from the Lord, and my judgment is passed over from my God? Have you not known? Have you not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, faints not, neither is weary? There is no searching of his understanding! Isaiah 40:27-28. Then see the additional promises, 29–31. See also Isaiah 49:13-16.”

Were he to allow our unbelief to make void His truth, no one of his promises would ever be fulfilled. But he has assured us that this shall not be the case, Romans 3:3-4 with 2 Timothy 2:13. If anything will put to shame our unbelief, surely this must. Such tenderness cannot but prevail upon us more forcibly than ten thousand threats.

While we contemplate the reproof so long since administered, let us consider,

II. The instruction to be gathered from it—

In truth, it sets before us many an instructive lesson. Among many others, it teaches us,

1. What need we have to guard against the workings of unbelief—

Sarah, fifteen years before, had manifested her unbelief, in giving her servant Hagar into Abraham’s bosom, in order that she might obtain through her the child which she despaired of obtaining in her own person. She had waited ten years, and began to think that the promise would fail, if she did not resort to such an expedient as this Similar to this was Rebekah’s policy, Genesis 27:6-10. And though she had been deservedly punished for her unbelief by the petulance and contempt of Hagar, and by the workings of envy and wrath in her own heart—yet she still yielded to the same evil principle as soon as a fresh occasion for its exercise arose.

It is astonishing what deep root this malignant principle of unbelief has taken in our fallen nature. From the moment that our first parents questioned the fulfillment of that word, “In the day that you eat thereof you shall surely die,” man has been prone to doubt the veracity of God. There is not a promise or a threatening, to which we do not find some objections, and some imagined ground for doubting its accomplishment. If we do not directly contradict the declarations of God, we still entertain a secret suspicion, that they will not be verified. But let us be on our guard; for though the sin of unbelief is but small in human estimation, it is exceedingly offensive to God, and will, if allowed to gain an entire ascendency over us, assuredly exclude us from his heavenly kingdom! Hebrews 3:19; Hebrews 4:11.

2. How ready God is to mark the good that is in our actions, while he casts a veil over the evil with which it is accompanied—

At the very time that Sarah yielded to unbelief, she exercised a reverential regard for her husband; and though our duty to man is certainly inferior to our duty to God, God has passed over in silence the unbelief she betrayed, and recorded with peculiar approbation the terms in which she spoke of Abraham, “After I am grown old, shall I have pleasure, my Lord being old also?” Peter, I say, records this, and proposes her as a pattern to all married women; saying, “In this manner in the old time the holy women who trusted in God adorned themselves, being in subjection to their own husbands; even as Sarah obeyed Abraham, calling him Lord.”

We see in the Scriptures many instances wherein God has manifested the same condescension to his frail and sinful creatures. In the reproof which our blessed Lord gave to Peter, he acknowledged that he had a little faith, at the very time that he had been yielding to unbelieving fears. And because there was some good thing towards the Lord God of Israel in the heart of young Abijah, God was pleased to distinguish him from all the family of Jeroboam by giving to him a peaceful death, and an honorable interment, 1 Kings 14:13.

This is a great encouragement to us amidst all the weakness that we feel; and we may be assured that if, on the one hand, the evils of our heart will be disclosed, so, on the other hand, there is not a good purpose or inclination that shall not be made manifest, in order that every one may have his due proportion of praise from God, 1 Corinthians 4:5.

3. What a mercy it is to have our secret sins detected and reproved—

From this time we hear no more of Sarah’s unbelief; on the contrary, the reproof given her on this occasion was effectual for the confirming and establishing her faith. In the account given of the most eminent Saints who were distinguished for their faith, Sarah herself is mentioned; and her faith is said to have been instrumental to the accomplishment of that very promise, which in the first instance she had disbelieved, Hebrews 11:11-12. And how many have found similar reason to bless God for the fidelity of their friends, or for the inward rebukes of their own conscience! Had their sin passed without notice, they had lived and died under its dominion; but by a timely discovery of it they have been led to repentance, and stirred up to the exercise of the virtue they had overlooked. Let us then “in any wise rebuke our brother, and not allow sin upon him.” And let us be studious to improve the instructions we receive, that we may be radically amended by them, and “make our profiting appear unto all.”

4. How essential to our best interests, is a right knowledge of God—

Had Sarah duly adverted to the omnipotence of God, she would have escaped the shame and the reproof which her unbelief drew down upon her. And what is it that is really at the root of all our sin? Is it not an ignorance of God?

If we duly considered how great he is, would we not be afraid to provoke his displeasure?

If we reflected properly on his goodness, would we not be shamed into a sense of our duty?

If we were mindful of his truth and faithfulness, would we not expect the certain completion of every word that he has ever spoken?

We are told, that the Jews “would not have crucified the Lord of Glory if they had really known him.” In like manner we may say of every sin we commit: We would not have committed it, if we had known what a God we sinned against! Let us then endeavor to obtain just views of God, and of all his perfections. Let us not limit either his power or his grace; but knowing him to be “God Almighty, let us walk before him, and be perfect, Genesis 17:1.”

Charles Simeon (1759-1836)