Genesis 17:9-10

“Then God said to Abraham: As for you, you must keep my covenant, you and your descendants after you for the generations to come. This is my covenant with you and your descendants after you, the covenant you are to keep: Every male among you shall be circumcised.”

To a Jewish auditory, the subject before us would be so familiar, that it might be treated without any difficulty. But as it is otherwise with us, we shall wave everything relative to the rite of circumcision, and fix our attention upon the ends for which circumcision was instituted. The writings of the New Testament, as well as of the Old, abound with references to this ordinance; and a just knowledge of its original design is necessary to a due understanding of the corresponding ordinance under the Christian dispensation. Let us then state to you,

I. What were the great ends of circumcision—

The importance attached to this rite under the Jewish dispensation, clearly shows that it was not a mere arbitrary imposition, but an ordinance fraught with instruction. It was imposed on Abraham and all his posterity:

1. A seal of their privileges—

Abraham had from the first believed the promises which God had given him relative to a numerous posterity, and to “that seed in particular, in whom all the nations of the earth were to be blessed;” and, in consequence of that faith, he was justified before God; or, to use the expressive language of Scripture, “his faith was counted to him for righteousness.” But when twenty-five years had elapsed, and it was more distinctly made known to him that the promised seed was to spring from Sarah, he had some pledges given him that God’s Word, however improbable, should be fulfilled. His name was changed from Abram, which means high father; to Abraham, the high father of a multitude. His wife’s name also was changed, from Sarai, my princess, to Sarah, the princess of a multitude, verse 15.

Now also circumcision was enjoined on him and fill his posterity; and Paul expressly says, that it was “a seal of the righteousness of the faith which he had being yet uncircumcised, Romans 4:11.” To Abraham and his believing seed, this seal assured the certain enjoyment of “God as their God” and Portion forever, verse 8; but as administered to infants, it assured only that they should participate all the blessings of God’s covenant, as soon as ever they exercised the faith of Abraham, and “walked in his steps, Romans 4:12.” But towards all, it had the same force as a seal has when annexed to a covenant; it was God’s seal impressed on their flesh, that he would fulfill to them all the promises which he had given.

2. A memorial of their engagements—

In the verse following our text, God calls circumcision “a token of the covenant between him and his people.” It was designed by God that his people should be separated from all the world, and that they should be constantly reminded of their engagements to him. When they submitted to that rite, whether it were in infancy or at an adult age, they were no longer to consider themselves as at their own disposal, but as dedicated to the service of their God. Paul, in reference to the scars and bruises with which his body had been covered in the service of his Lord, said, “I bear in my body the marks of the Lord Jesus! Galatians 6:17.” The same language might with propriety be used by every Jew in reference to this sacred memorial; for, having in his own person the appointed sign of his relation to God, he must be continually reminded “whose he was, and whom he was bound to serve.

3. An emblem of their duties—

We cannot doubt but that this painful rite was intended to represent the mortification of sin. The Scripture speaks much of the “putting off the whole body of sin;” “the crucifying of the flesh with the affections and lusts;” “the putting off the old man, and putting on the new.” These expressions exactly coincide with the chief intent of this ordinance; they show, that we bring a corrupt nature into the world with us; and that it must be the labor of our lives to put away sin, both original and actual, both root and branch. Indeed Paul explains the ordinance in this way, and calls it “a putting off of the body of the sins of the flesh.”

But there are also other expressions of Scripture which show that this rite imported the highest degrees of sanctification and holiness. Moses repeatedly speaks of “the circumcising of the heart to love the Lord with all our heart and all our soul! Deuteronomy 10:16; Deuteronomy 30:6.” And the prophet Jeremiah’s language is singularly emphatic, “Circumcise yourselves to the Lord, and take away the foreskins of your heart, lest my fury come forth like fire, and burn that none can quench it, Jeremiah 4:4.”

From all these passages we learn, that the ordinance was figurative, and designed to instruct the Lord’s people in. the nature and extent of their duties towards him.

This rite however being dropped, it will be proper to show,

II. How those ends are attained under the Christian dispensation—

The rite of circumcision has been superseded by the rite of baptism, just as the Passover has given way to the supper of our Lord. The dispensations being changed, a change was made of the two great ordinances which were adapted to Judaism; and others were introduced more immediately suited to Christianity. Paul, in reference to the ordinances which we are now comparing, distinctly draws the parallel; and shows that, though different in their nature, they were of precisely the same import, “In Christ,” says he, “you are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ; buried with him in baptism, wherein also you are risen with him through the faith of the operation of God, who has raised him from the dead, Colossians 2:11-12.”

1. In Baptism we have a seal of our privileges—

When Christianity was first preached, the ordinance was principally administered to adults, because they alone were capable of that instruction which the Apostles were sent to convey. To them the baptismal rite was administered after they had believed in Christ, and after “their faith had been imputed to them for righteousness;” and to them it was, precisely what circumcision had been to Abraham, “a seal of the righteousness which they had being yet unbaptized.” It assured them, that they were “accepted in the Beloved;” that, “they had redemption through His blood, even the forgiveness of sins;” that “grace and glory should be given them;” and that while the inheritance of Heaven was kept for them, they also should by the mighty power of God be preserved for it, 1 Peter 1:4-5.

But to their infant offspring the ordinance of baptism assured nothing more than an external right to these blessings, and a certainty of possessing them as soon as they believed. It was of the unbelieving and impenitent Jews that Paul said, “Theirs is the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises, Romans 9:4.” This therefore must be understood of the title to these things which they enjoyed by means of their admission into covenant with God. The actual enjoyment of these things they could not have, until they became obedient to the commands of God.

It is exactly in the same manner that our Church instructs children to say, that in their baptism they were made “members of Christ, children of God, and heirs of the kingdom of Heaven.” They have a title to these privileges, as a woman has to the estate of her deceased husband, which yet she cannot legally possess, until she takes out administration; so these cannot attain the actual enjoyment of their privileges, until they sue them out by believing.

2. In Baptism we have a memorial of our engagements—

The effects of the baptismal water are not indeed long visible upon the body; but the name given to us at our baptism (emphatically called our Christian name) continues with us until death; and the name of the society into which we are introduced (that of Christians) is an indelible badge of our profession, and of the solemn engagements that we have entered into. It is worthy of observation that, when the sacred historian says, “They were first called Christians at Antioch,” he uses a word, which, with one only exception, always implies a divine appointment. It is used nine times in the New Testament; Matthew 2:12; Matthew 2:22; Luke 2:26; Acts 10:22; Acts 11:26; Hebrews 8:5; Hebrews 11:7; Hebrews 12:25. See also Romans 11:4; and in the passage that we except, it may very properly be so interpreted Romans 7:3. If it is considered that our Lord abolished the polygamy which prevailed by divine connivance, and in some cases, as it should seem, by divine appointment, the excepted case will perhaps be thought no exception at all.

Now, in this view of the subject, the divine appointment of the name Christian, to those who had before no right or title to it, is exactly equivalent to the change of Abram’s and of Sarai’s names; and in thus being brought to “name the name of Christ, we are taught to depart from all iniquity.” We can never recollect to what society we belong, or hear ourselves addressed by our Christian name, but we have a striking memorial, that “we are not our own; and that, having been bought with a price, we are bound to glorify God with our body and our spirit which are his, 1 Corinthians 6:19-20.”

3. In Baptism we have an emblem of our duties—

In our Catechism we are told that baptism is “an outward and visible sign of an inward and spiritual grace, “nor are we at any loss to declare what that grace is which it was intended to represent; the symbol is clear enough of itself; but it is explained by God himself; who informs us, that it is “not the putting off of the filth of the flesh, but the answer of a good conscience towards God, 1 Peter 3:21.”

In this, of course, the cleansing of ourselves from outward pollutions is intended; but there is also much more implied, even a life of entire devotedness to God; for thus it is said in another place, “We are buried with Christ by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life, Romans 6:4.” While our blessed Lord sojourned upon earth, he set us a perfect example of the divine life; but in his resurrection and ascension to Heaven he left us, if I may so speak, a visible exhibition of our duty; he showed us that it consists in “a death unto sin, and a new birth unto righteousness;” and in having “our conversation henceforth, as much as possible, in Heaven.”

The instruction which we would further suggest as arising from this subject, is comprised in two things:

1. We learn from it, why infants ought to be baptized—

The great argument for not baptizing infants, is that they are incapable of performing the duties of the Christian covenant, and therefore they ought not to have the seal of that covenant applied to them. Now if children had never been admitted into covenant with God at all, this argument would have had some weight. But under the Jewish dispensation they were admitted into covenant with God at eight days old; and the seal of that covenant was applied to them. Moreover, this was done by the absolute command of God; who ordered, that a despiser of this ordinance should be cut off from his people. This objection therefore can be of no validity under the Christian dispensation.

It is further objected, that God does not particularly order children to be baptized. True, he does not; nor was it necessary that he should; for there was no change of the people who were to be admitted into covenant with him, but only of the rite by which they were to be admitted. If there was to be a change of the people as well as of the rite, we might well expect that he should have revealed his will to us respecting it. But there is not one syllable in the whole New Testament that will admit of any such construction; and if God has not deprived children of the honor and privilege of being admitted into covenant with him, who are we that we should take it away from them? By thus robbing them of their privileges, we represent Jesus Christ as less merciful to children now, than he was to the children of Jewish parents; and we put an almost insurmountable obstacle in the way of the Jews; who, though convinced of the truth of Christianity, might justly keep back from embracing it, on account of their children; seeing that, while they remain Jews, their children are partakers of the covenant; but, when they become Christians, their children are cut off from all interest in it.

Some indeed are superstitiously anxious about the early administration of this ordinance to their children, as if their salvation entirely depended upon it. That it should not be needlessly delayed we grant; but the command to circumcise the children on the eighth day sufficiently shows, that the children who died under that age, did not perish for the mere lack of that ordinance; and Christian parents may be equally assured, that, if their infants die before they have been initiated into the Christian covenant by baptism, the lack of that ordinance will not at all affect their eternal welfare. It is the avowed contempt of the ordinance, and not the providential seclusion from it, that makes us objects of God’s displeasure.

2. We learn from it, how baptized people ought to live—

Though this idea has been in part anticipated, it may very properly be repeated in our practical application of the subject. The people whom we address, have all been devoted to God in their infancy. But have all remembered the obligations which their baptism entailed upon them? Have all experienced “the washing of regeneration, and the renewing of the Holy Spirit? Titus 3:5.” Are all walking worthy of Him into whose sacred name they have been baptized? Are not many at this hour still “uncircumcised in heart and ears?” If we are not conformed to the death and resurrection of Christ, to what purpose are we called Christians? We are told by Paul, that “he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh; but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God, Romans 2:28-29.” All this is true in reference to those who have been baptized. Our baptism is, in fact, no baptism, Romans 2:25, if we are not washed from our “filthiness, both of flesh and spirit.” “Neither circumcision nor uncircumcision is anything; but the keeping of the commandments of God, 1 Corinthians 7:19 and Galatians 5:6.”

Paul, in holy contempt and indignation, calls the ungodly Jews, “the concision,” as being unworthy of the name by which the more pious among them were designated, Philippians 3:2. Let us know then, that even the heathen themselves are in a better state than we, if we “walk not worthy of our high calling, Ephesians 4:1;” and that, if we would be Christians indeed, we must answer to the character given of them by the apostle; we must “worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh, Philippians 3:3.”

Charles Simeon (1759-1836)

Genesis 16:13

“She gave this name to the LORD who spoke to her: You are the God who sees me!”

Sanctified afflictions are among our greatest mercies. Hagar would have known less of herself, and less of God, if she had not experienced domestic trouble. She had indulged an exceeding bad spirit in despising her mistress on account of her barrenness; and, when she had thereby provoked the resentment of her mistress, she could not bear it; but fled away towards her own country. The gracious and seasonable visit however which she received from God, brought her to a better temper; it led her to return to that station which she had left; and to adore that God, whom as yet she had altogether neglected.

The person that appeared to her is called “an angel;” but he was “the Angel of the Covenant,” the Lord Jesus Christ, under the semblance of an angel. This appears from the promise which he gave her, “I will multiply your seed;” and, still more clearly, from the discovery which was made to her, that it was “the Lord Jehovah who spoke to her;” and from the name by which she called him, “You are the God who sees me!”

From this name of God we shall be naturally led to speak of his Omniscience; but we will not occupy our time with proofs that this attribute belongs to God, or with uninteresting speculations respecting it; we will rather endeavor to impress the consideration of it upon our minds, and to mark its aspect upon the different states and conditions of men.

I. The consideration then of the Omniscience of God is suited to produce in us, conviction and humility—

Men commit iniquity under an idea that God does not notice them, Psalm 73:11; Job 22:13-14. Hence, though they know that they have sinned, they are regardless of the consequences of their sin. They are afraid of being detected by man, but not of being judged by God, Job 24:15-17 with Proverbs 30:20. But God has indeed been privy to every one of their most secret thoughts! Jeremiah 23:24; Ezekiel 11:5. This is not only asserted by God, but acknowledged by men, Job 34:21-22; Job 42:2; Psalm 139:1-12; and exemplified in Achan, Gehazi, and Ananias.

God has noticed them in order that he may bring them into judgment, and make them the foundation of his own decisions at the last day! Jeremiah 17:10. What a fearful thought is this! And what a necessity does it impose on every one to search out his iniquities, and to humble himself for them in dust and ashes! Psalm 139:23-24.

II. The consideration then of the Omniscience of God is suited to produce in us, circumspection and fear—

“God will not judge according to appearance, but will judge righteous judgment.” If he saw only our outward actions, we might hope perhaps to find a favorable acceptance with him; but he discerns the motives and principles of our actions, 1 Samuel 16:7; Psalm 11:4; Job 26:6; Proverbs 16:2; he sees whether they flow from a regard to his authority—whether they are done in the precise manner that his word requires—and whether, in doing them, we seek the glory of his name. If we do the best things under the influence of a corrupt principle—then they are no better in his sight than splendid sins! Isaiah 1:11-15; Isaiah 66:3; Ezekiel 33:31-32; Matthew 12:8. What self-examination then is requisite, to ascertain the secret springs of our actions, and to guard against the delusions which we are so prone to foster!

III. The consideration then of the Omniscience of God is suited to produce in us, consolation and hope—

In seasons of temporal affliction, we may be ready to think that our state is altogether desperate. This was certainly the state of Hagar under the harsh treatment of her mistress; and was probably so when the angel appeared to her.

Under false accusations especially, we may be incapable of establishing our own innocence, and of vindicating our character from the vilest aspersions. This was David’s case, when fleeing from Saul, and accused by him of treason, Psalm 35:11-14; Psalm 35:22.

But it is consoling to reflect that, “Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account! Hebrews 4:12-13; 1 Corinthians 4:3-5;” and that he can, whenever it shall seem good to him, extricate us from all the miseries that we either feel or fear, 2 Chronicles 16:9; Psalm 33:18-19.

Under spiritual trouble also, O how consolatory is it to know, that God is thoroughly acquainted with the inmost desires of our souls; that if, on the one hand, he has seen our corruptions, he has, on the other hand, beheld our conflicts, and can bear witness to the ardor and sincerity of our exertions. He testified that there was some good thing in the heart of young Abijah, 1 Kings 14:13; and will bear witness even for those who only “think upon his name.” Malachi 3:16-17.

What a comfort is it to know, that he sees us striving after universal holiness, and plunging daily and hourly, as it were, into “the fountain that was opened for sin,” and relying, as the very chief of sinners, upon his covenanted mercy in Christ Jesus, John 1:47-48. In this view, the most desponding soul may cast itself at the foot of the cross, and may say, “If I perish, I will perish here!”

ADDRESS—

Endeavor to realize the thought of God’s presence with you, wherever you are; and to behold, as it were, the name of God inscribed on every place, “You are the God who sees me!” Endeavor also to “set the Lord always before you,” and to order all your actions, words, and thoughts with a direct reference to his approbation in the future judgment, Psalm 44:20-21 with 1 Chronicles 28:9.

Charles Simeon (1759-1836)

Genesis 15:8

“But Abram said: O Sovereign LORD, how can I know that I will gain possession of it?”

The innumerable instances of God’s condescension which occur in the holy Scriptures, familiarize the idea of it so much to our minds, that we cease to wonder at it even on the most stupendous occasions.

In the history before us we are ready to conceive of God as if he was a man like ourselves. His appearances to Abram are so frequent, his fellowship with him so intimate, his regard for him so tender and affectionate—that we really lose sight of the Deity in the Friend. Every fresh manifestation of himself seems only introductory to still higher exercises of his condescension and grace.

In the preceding verses God had been pleased to allay the fears of Abram, and confirm his hopes of a numerous posterity; but, Abram being still desirous of receiving stronger assurances respecting his possession of the promised land, God graciously complied with his request in this respect also, and confirmed his expectations of it in a manner that deserves particular attention.

Let us consider,

I. The inquiry which Abram made—

We may perhaps be disposed to blame this inquiry, as savoring of vain curiosity, or sinful distrust. To obviate such misconceptions, we shall distinctly state,

1. Its nature—

The very same act may be good or evil, according to the principle from which it proceeds.

Had this inquiry arisen from unbelief, it would have been decidedly sinful. It would have resembled the question which Zachariah asked when the angel told him from God, that he should have a child, “How shall I know this? for I am an old man, and my wife well stricken in years, Luke 1:18;” for which unbelieving question he was immediately struck dumb.

If, on the other hand, it expressed a wish to be informed more clearly respecting the divine purposes, or to receive those superabundant testimonies which God himself was willing to communicate, then it was perfectly innocent, and consistent with the strongest faith. It was for the purpose of instruction only that the blessed Virgin inquired of the angel, how she would have a child, since she was a Virgin, Luke 1:34.

The question did not materially differ from that of Zachariah; but the principle was different; and therefore the one received a gracious answer; the other a severe rebuke.

Many instances are recorded where God has been graciously pleased to give signs to his people for the confirmation of their faith, when there was not any doubt upon their minds respecting either his faithfulness or power.

When he appeared to Gideon, and told him that he would deliver his country from the yoke of Midian; Gideon said, “If now I have found grace in your sight, then show me a sign that you talk with me;” in answer to which, God caused fire to come out of the rock, and consume the kid and cakes which Gideon had prepared for him, Judges 6:14; Judges 6:17; Judges 6:21; and presently afterwards, he gave him another sign, making the dew to fall alternately on the fleece and on the ground, while the other remained perfectly dry, Judges 6:36-40.

In the same manner he gave to Hezekiah a choice of signs, offering to make the shadow on the sun-dial to go backward or forward ten degrees, according as he should desire, 2 Kings 20:8-11.

From hence it appears that the inquiries which proceed from faith, are good and acceptable to God; and that Abram’s was of this nature is manifest; because his faith on this occasion was specially commended by God himself.

2. Its importance—

If we were to limit the inquiry to the mere circumstance of Abram’s inheriting Canaan in his own person, it would be indeed of very little importance; for he never did possess (except the burying-ground which he purchased) one single foot of ground in the country, Acts 7:5; nor, as far as appears, had he any expectation of gaining any permanent settlement in it. But, viewed in its just extent, the inquiry comprised in it nothing less than the happiness of Abram and of all mankind. We are willing to allow that the prospect of having a posterity so numerous and so renowned, must be gratifying to flesh and blood; but that was, at best, but a very small part of Abram’s hope; he regarded the promised land as the scene of all those wonderful transactions, where God would be honored and enjoyed by his posterity; where the redemption of mankind would be effected by the Messiah; and where the final rest of the redeemed should be typically exhibited. In the possession of that, all his hopes centered; yes, all his happiness in time and in eternity was bound up. If by any means that were prevented from taking place, the day of Christ, which he had foreseen, would never arrive; and consequently all his own prospects of salvation, as also of the salvation of the whole world, would be altogether annihilated. Canaan was in his estimation the pledge of Heaven, Hebrews 11:10; Hebrews 11:13; Hebrews 11:16; and if he failed of the one, both he and all mankind must fail of the other also! Surely when so much depended on that event, the most reiterated assurances respecting it were no more than what it befit him to desire.

We shall be yet more fully convinced that Abram’s inquiry was proper, if we notice,

II. The way which God took to satisfy him respecting it—

God commanded Abram to take of every animal that was proper to be offered in sacrifice, whether of beasts or birds; each beast was to have attained its full age and perfection (for nothing but an absolutely perfect sacrifice could avail for ratifying of God’s covenant with man), and, after being slain, their parts were to be divided and placed opposite to each other, so that a sufficient space should be left for a man to pass between them. Whether this way of making covenants had prevailed before, or whether it was first suggested by God on this occasion, we cannot tell; but we have notices of it in the heathen world, both among the Greeks and Romans; and it was certainly practiced by the Jews also, Jeremiah 34:18-19. But, whatever was its origin, God appointed it now for the purpose of satisfying Abram’s mind.

1. The sacrifice being prepared, God accompanied it with significant emblems—

God designed to give Abram a just conception of the manner in which the desired object should be accomplished; and by various emblems showed him that it would be against much opposition, after many troubles, and long delays. The opposition was signified to Abram by “the birds that came down upon the carcasses,” and that were with difficulty driven away.

Just so, it is no uncommon thing for the enemies of our salvation, whether men or devils, to be represented by this figure, Jeremiah 34:20 and Matthew 13:19. And it was indeed verified by the efforts which the Egyptians made to detain them in bondage, and the confederacies which the nations of Canaan formed to obstruct their entrance into the land, or to dispossess them of it when they were there.

The horror of great darkness that fell upon Abram when he was in a deep sleep, denoted the heavy troubles that his posterity should endure in Egypt; such troubles as made them groan for anguish of spirit, and made “the soul of God himself to be grieved for the misery of Israel, Judges 10:16.” Perhaps too, the judgments inflicted on them through the various oppressions of the Midianites and Philistines, the Assyrians and Chaldeans, might be represented to his mind.

The long interval of time that passed between the promise and the ratification of it, even from the earliest dawn, while the stars were yet shining bright, to the return of darkness after the setting of the sun—all this time had Abram to wait; and though part of it would be consumed in the preparing of the sacrifices—yet a considerable part was occupied in his endeavors to drive away the birds, and in the supernatural sleep and horror that came upon him. This lapse of time, I say, intimated the delay that would take place before the promise would be fulfilled, or his wishes receive their final completion.

If in deciphering these emblems we seem to have gone beyond the line of sober interpretation, let us turn to the explanation which God himself gives us of them, and we shall see all these particulars distinctly enumerated—the opposition they should encounter, the troubles they should endure, and the delay they should experience, even four hundred years. And so far from exceeding the limits of sobriety, we are by no means certain that much more is not intended under these emblems, even to designate the trials and conflicts which the children of Abraham shall experience on their way to the promised land.

2. The sacrifice being prepared, God accompanied it with demonstrative attestations—

After the parts of the sacrifice were properly disposed, it was customary for the parties who covenanted with each other, to pass between them, Jeremiah 34:18-19; intimating, if not expressing, their willingness to be cut asunder in like manner, if they should ever violate their engagements. God therefore, assuming the appearance of a smoking furnace and a burning lamp, passed visibly between the pieces that were placed opposite to each other; and thereby ratified the covenant on his part; just as Abram, in all probability, did on his part. Why God assumed these diversified appearances, we cannot absolutely determine. But at all times, if he did not assume the human or angelic shape, he revealed himself in the likeness of fire. It was in a burning bush that he was seen by Moses, Exodus 3:2; and in a burning mountain by Israel, Exodus 19:18 with Hebrews 12:18; and in a pillar of smoke and fire that he went before his people in the wilderness, Exodus 14:19-20; Exodus 24:17. From whence we are disposed to think that, though the appearances were diverse, the intent was one; namely, to represent himself to Abram, as he did to his descendants, as “the Glory and Defense” of all his people, Isaiah 4:5. Under this character he showed himself to Abram, and, passing between the pieces of the sacrifice, pledged himself for the accomplishment of all that he had promised.

Let us learn from hence,

1. To make a similar inquiry relative to the inheritance which we seek—

We profess to be looking for Heaven and eternal glory. Ought we not then, every one of us, to ask, “How shall I know that I shall inherit it?” Surely the inquiry is as important to us, as Abram’s was to him; and we have more encouragement to ask the question, because God has provided us with such ample means of solving it.

As for anything to confirm the veracity of God, nothing can be added to what he has already done; he has sent his only dear Son into the world to die for us; he has given his Holy Spirit to instruct us; he has already brought myriads, of Gentiles as well as Jews, to the possession of the inheritance; so that nothing remains but to inquire into the marks whereby he has taught us to judge of our own character.

Am I “poor in spirit?” Then is the kingdom mine, and I shall surely inherit it! Matthew 5:3.

Am I living daily upon Christ, as the Israelites did upon the manna? Then I have, and shall have, everlasting life! John 6:53-58.

Am I “keeping his commandments diligently and without reserve?” Then I may know from hence my interest in his favor! 1 John 3:24 with 1 Thessalonians 1:3-4.

We are not to expect visions, such as were given to Abram, “we have a more sure word of prophecy; and to that it behooves us to take heed, 2 Peter 1:19.” Let us then “examine ourselves whether we are in the faith;” let us “prove our own selves, 2 Corinthians 13:5;” thus shall we “make our calling and election sure, 2 Peter 1:10,” and be enabled to say with confidence, “I know that when the earthly house of this tabernacle shall be dissolved, I have a house, not made with hands, eternal in the heavens! 2 Corinthians 5:1.”

2. To look forward to the full possession of our inheritance without regarding any difficulties that we may have to encounter in our way to it—

Abram was not discouraged either with the difficulties or delays which he was instructed to expect. He never once regretted the losses he had sustained in leaving his native country; nor was he wearied with the inconveniences of a pilgrim’s life. He steadily pursued the path of duty in expectation of the promised blessings, Hebrews 6:15. Let us then “walk in the steps of our father Abraham.” Let our prospect of the inheritance reconcile us to the hardships of our pilgrimage; and our view of the prize animate us throughout the whole of our course.

If enemies oppose us, and troubles come upon us, and our possession of the inheritance be delayed—it is no more than what God has taught us to expect. But God has said, “He who endures to the end, the same shall be saved.” Let us therefore confide in that promise, and expect its accomplishment to our souls. Let us not be weary in well-doing, “for in due season we shall reap, if we faint not!”

Charles Simeon (1759-1836)

Genesis 15:5-6

“He brought him outside and said, “Look toward heaven and count the stars, if you are able to count them.” Then he said to him, “So shall your descendants be.” And Abram believed the LORD; and the LORD reckoned it to him as righteousness.”

The enjoyment of the divine presence is truly satisfying to the soul. In having the light of God’s countenance, we have all that we can desire; we are elevated above earthly things; the possession of them cannot add to our happiness; the lack of them cannot diminish it. Yet, in another sense, the soul is not satisfied; the more it has of God, the more it desires; nor will it ever be satisfied, until it shall have attained the full, uninterrupted, everlasting fruition of him.

Unspeakably blessed was the state of Abram, when God, in return for his active and unselfish zeal in rescuing Lot from captivity, gave him that promise, “I am your shield, and your exceedingly great reward.” This was sufficient to dissipate all fear with respect to confederacies that might be formed against him, and to confirm that contempt of lucre which he had shown in refusing to accept even a thread of a shoe-latchet of all the spoil that he had taken.

But was Abram contented with this promise? No. God had before promised that he would have a child, from whom in due time the Messiah would spring. He had waited already ten years, and had no child; and as he and his wife were far advanced in years, the prospect of outcome became, daily, more dark and discouraging. He therefore could not be completely happy until he could see this great point accomplished. Hence, notwithstanding the declaration which God had just made to him, he expressed his regret at not having an offspring to inherit his substance, and to confirm his expectations of the promised Messiah, “Lord God, what will you give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? Behold, to me you have given no seed; and lo, one born in my house is my heir.” We cannot suppose that it was merely an concern to have an heir to his fortune, that produced this reply to God; that, though natural enough, would have been unworthy of so eminent a saint, and especially at the very moment when he was receiving such communications from God.

But, if we suppose his concern to have respect chiefly to the Messiah, then was it every way worthy of his high character. Indeed the answer which God gave to him in the text, clearly shows that Abram’s views extended not to an immediate progeny, so much as to a remote posterity, who should “be blessed through him.” And in this view the conduct of Abram strongly exemplifies our introductory observation.

We do not apprehend that he doubted whether the promise formerly given him would be fulfilled; but, that he began to be impatient for its accomplishment. The repetition of the promise, however, with all its attendant circumstances, confirmed his faith; in the exercise of which he obtained renewed testimonies of his acceptance with God.

We shall endeavor to set before you:

I. The faith Abram exercised—

The promise which was now given to Abram, was very extensive—

It being early in the morning before sunrise, God “brought him forth abroad, and told him to count, if he could, the stars of Heaven;” and then told him that “his seed should be, like them,” innumerable. This doubtless respected, in the first instance, his natural seed; and though he waited fifteen years longer for the birth of that child from whence that numerous progeny was to spring—yet it was accomplished, as Moses repeatedly declared, previous to their taking possession of the promised land, Deuteronomy 1:10; Deuteronomy 10:22. But the promise, taken as it must be in connection with that which had been before given to him, Genesis 12:2-3, and that which was afterwards given, Genesis 17:4-7; Genesis 22:17-18, (for they were all either different parts, or only repetitions of the same promise), had an ulterior, and more important view. It assured to him that he should have a spiritual seed; that the Messiah himself should spring from his loins; and that multitudes, both of Jews and Gentiles, should, through faith in the Messiah, become his spiritual children.

That the promise had this extensive meaning, we cannot doubt; for we are told, that the seed promised to Abram, was Christ, Galatians 3:16; and that in this promise the Gospel was preached unto him, Galatians 3:8. Now the Gospel includes everything respecting the work and offices of Christ, and the call of the Gentiles to believe in him; and therefore these were the things to which Abram was taught to look forward when this promise was given to him.

The faith which Abram exercised, had respect to the promise in all its parts—

He believed that he would have a numerous progeny; yes, fifteen years afterwards, when it was more plainly declared that he would have a child by Sarah, notwithstanding he was about a hundred years old, and Sarah ninety, and both the deadness of his own body and of Sarah’s womb forbade all hope that a child should be born to him in the natural way, “he, against hope, believed in hope.” God had said to him, “so shall your seed be;” and “he staggered not at the promise through unbelief, but was strong in faith, giving glory to God; being fully persuaded, that what he had promised he was able also to perform, Romans 4:18-21.”

At the same time, in this progeny he beheld the promised seed, the Lord Jesus Christ. Of this we can have no doubt; for our blessed Lord himself said to the Jews, “Your father Abraham rejoiced to see my day; he saw it and was glad! John 8:56.” What can be the meaning of this? can it mean only that he foresaw that this progeny could continue so many hundreds of years? In truth, he had no reason to rejoice, if that were all; for the terrible destruction that was speedily to terminate their political existence, had far more in it to make him weep, than the prolongation of it to that period had to make him rejoice.

There can be no doubt but that by “the day of Christ” is meant, the whole scheme of Christianity as promulgated by the great Founder of it, together with its establishment throughout the world by the ministry of his apostles. In this he might well rejoice, because he himself was to be saved by what Christ would do and suffer; and myriads even to the remotest corners of the earth would be made partakers of the same salvation.

That his faith thus terminated on the Lord Jesus, seems intimated even in the very words of our text; for when the promise was given him, it is not said merely that he believed the Lord, but that “he believed in the Lord.” We do not indeed mean to lay any great stress on this; because we are aware that to believe, and to believe in, may be considered as synonymous expressions; but, as agreeing with the universal testimony of Christ and his apostles, it ought not to be overlooked.

The faith of our father Abraham is constantly said to be the same with ours, Romans 4:12; Romans 4:16. But if his faith had not respect to Christ, it is essentially different from ours; if it related only to the power of God, it agreed as much with the faith of those who crucified the Lord Jesus, as of those who trusted in him for salvation; and therefore we are sure that, like the faith of all his believing children, his faith terminated upon Christ.

It is this view alone of Abram’s faith that can account for,

II. The benefit Abram obtained—

Every exercise of faith in God’s Word insures the accomplishment of that word to the believing soul, “God cannot deny himself.” But as the faith of Abram respected in this instance the whole of God’s promises relating to the work of redemption, it brought not merely one single benefit, but all the blessings of redemption into his soul, “it was counted to him for righteousness.” This expression is the foundation of much and important reasoning in the New Testament; we shall endeavor therefore to state to you what we apprehend to be its precise import.

1. It does not mean that the act of faith constituted Abram’s righteousness, or that he was in any way justified by faith as an act—

Faith, considered as an act, is the same as any other act of the human mind. As hope, or love, or fear, or any other grace, is a work of man; so faith, considered as an act, is a work of man; and if Abram was justified by it in this view, he was justified by works; but the whole Scripture positively contradicts this, and affirms that he was justified by faith as opposed to works.

Paul, referring to the words of our text, says, “What says the Scripture? Abraham believed God, and it was counted unto him for righteousness, Romans 4:3;” then explaining himself more fully, he adds, “We say that faith was counted to him for righteousness, Romans 4:9. ” He afterwards calls it “the righteousness of faith,” as opposed to the works of the law, Romans 4:13; and repeats again, respecting his faith, that “it was imputed to him for righteousness, Romans 4:22. See also Galatians 3:6.”

Moreover if the mere act of faith constituted Abram’s justifying righteousness, he had whereof he might glory before God; he could say, ‘I performed an act which was the true and proper ground of my salvation; so that my salvation was not altogether a gift of free grace, but, as far at least as respected that act of mine, it was a debt paid to me in consideration of the work which I had performed.’

But this idea also Paul expressly controverts; and maintains, in opposition to it, that Abram “had not anything whereof to glory before God,” but that the reward given him was of grace, and not of debt;” and from thence he deduces this general position, that “to him that works not, but believes on him that justifies the ungodly, his faith is counted to him for righteousness! Romans 4:2-5.”

2. The meaning is, that Abram’s faith, as laying hold of Christ and of his righteousness, was the means or instrument whereby he was justified—

Much has been said on the subject of imputed righteousness; and controversies have been raised about the words, while in substance the same thing has been intended. That we should “contend earnestly for the faith,” is certain; but “strifes of words” we should avoid; and if we hold fast that which we have stated to be the import of the expression, we hold that in which all good men are agreed, without relinquishing one atom of important truth.

We have before shown that Christ and his salvation were contained in the promises made to Abram; and that Abram’s faith had respect to them. Now we say that by his faith Abram became savingly interested in all that Christ did and suffered, precisely as we do at this day. The only difference between Abram and us is this: Abram believed in a Savior that would come; and we believe in a Savior that has come.

As to the efficacy of Christ’s death, there is no difference at all between those who preceded, or those who followed him; he was “the Lamb slain from the foundation of the world.” The righteousness of Christ also availed as much for the justifying of believers under the Old Testament, as of those who were his more immediate followers.

The parallel drawn by Paul between the sin of the first Adam and the righteousness of the second Adam, is equally just, whether it is referred to Abram or to us; it designates the way in which Abram was justified, as well as the way in which we are justified, “By one man’s offence death reigned by one; much more they which receive the gift of righteousness, shall reign in life by one, Jesus Christ.” “As by the offence of one, judgment came upon all men to condemnation, even so by the righteousness of One the free gift comes upon all men to justification of life.” “As by one man’s disobedience many were made sinners, so by the obedience of One shall many be made righteous, Romans 5:17-19.”

In a word, “Christ, who had no sin of his own, became a sin-offering for” Abram, just as he did for us; and Abram, by believing in Christ, became, as all other believers do, “the righteousness of God in him, 2 Corinthians 5:21.”

APPLICATION—

We entreat you, Brethren,

1. To bear in mind in what way you yourselves are to be saved—

You have heard how Abram’s faith “was counted to him for righteousness.” But was this only a historical fact; a fact in which you have no personal interest? Far from it; Paul assures us, that “it was not recorded for Abram’s sake only, but for ours also, to inform us, in what manner we are to be justified, and to assure us that righteousness shall be imputed to us also, if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offences, and raised again for our justification! Romans 4:23-25.”

Now in this passage there is an express parallel drawn between the manner of Abram’s justification, and of ours. While therefore it proves on the one hand that Abram had respect to the death. and resurrection of Christ; it shows us, on the other hand, that we must seek for justification, not by our works, but by faith in Christ Jesus. For if so eminent a man as Abram, who had forsaken his country and kindred, and sojourned willingly in a strange land where he had not the smallest possession, and even offered up his own son, at the command of God, if he was not justified by his works, but by his faith in the promised Messiah—then it must be madness indeed for us to dream of justification by works, or to hope for acceptance in any other way than through the blood and righteousness of the Lord Jesus.

It is worthy of observation also, that as his being justified by his faith before he had performed any of the good works for which he was so eminent, proves that he was justified by faith alone; so its being spoken of him after he had performed these acts, proves that he was justified by faith alone from first to last.

This it is of great importance to notice; for it shows us that we also must be justified from first to last in the very same way. It is true that God will reward our works; but the reward will be of grace, and not of debt; the only meritorious ground of our acceptance from first to last must be the righteousness of the Lord Jesus. We must exercise the faith of Abram, if we would be numbered among his children, Galatians 3:7; Galatians 3:9.

It may be objected indeed that James says, “Abram was justified by works, when he had offered Isaac his son upon the altar, James 2:21.” But Abram was justified by faith twenty-five years before Isaac was born, which alone is an absolute demonstration that James did not speak of the same justification that Paul did, since that mentioned by Paul had taken place at least fifty years before.

The truth is, James speaks of Abram’s works as manifesting the truth and excellence of his faith; for the whole scope of his argument is to show, that we are not saved by a dead faith, but by a living and operative faith; in confirmation of which he observes, that the perfection of Abram’s faith was displayed by that consummate act of his obedience; and that it was this living faith, and not a dead faith, that was imputed to him for righteousness. There is therefore no real opposition between the two apostles, nor any argument to be derived from James that can in the smallest degree invalidate the foregoing statement.

We recur then to what we have before said, and urge you to believe in Christ for the salvation of your souls, Hebrews 10:39.

2. To be concerned about nothing as much as the manifestation of Christ to your souls—

Nothing dwelt so much upon the mind of Abram as the promise given to him relating to the Messiah; Nor could anything that God himself could say to him, allay the thirst which he had after that unspeakable gift. His longing after Christ arose, as we would think, even to impatience and ingratitude. But God approved of it; and instantly renewed his promises to him in a more plain and express manner than before. And thus will he do towards us, if we manifest the same holy ardor after the knowledge and enjoyment of Christ.

He will permit us to say to him, ‘What are all your gifts to me, or all your promises, if I go Christless, or have no assured hopes of a saving interest in him!’ Yes, he would be pleased with such apparent ingratitude; and would speedily return unto us an answer of peace.

Let then everything which you possess, appear as nothing in your eyes in comparison with Christ.

Let nothing comfort you while you are destitute of Christ.

Let it not satisfy you to have embraced the promises which relate to Christ; but endeavor to obtain brighter prospects of their approaching accomplishment.

Like the holy Patriarch of old, entreat of God that you may not die until you have embraced Jesus in your arms, and can confidently say, “My eyes have seen his salvation! Luke 2:28-30.” This is the boldness which Jacob exercised when he wrestled with the angel, Genesis 32:26; and similar importunity shall surely be crowned with similar success.

Charles Simeon (1759-1836)

Genesis 15:1

“After this, the word of the LORD came to Abram in a vision: Do not be afraid, Abram. I am your shield, your very great reward.”

We may here observe:

I. The most eminent saints need encouragement—

They are apt at times to feel discouragement:

1. From a review of past difficulties—

Persons under the immediate pressure of their trials are often not aware of their blessedness. God mercifully conceals it from them, lest their energies should be weakened. But when they see, in their calmer moments, what difficulties they have had to encounter, they are amazed at themselves; I had almost said, They are amazed at God; and they tremble, lest there should be a recurrence of similar trials; apprehending nothing but a failure under them. This was the special case with Abram at this time.

2. From a prospect of future trials—

Trials in prospect are always formidable; and the imagination often paints them in the deepest colors. A sense of weakness gives rise to fears; and the most eminent saints are apt to be appalled.

3. From an apprehension of disappointed hopes—

Confidence in a time of ease is apt to fail when the hour of trial comes; for example, Peter, on the waves; and Moses, Exodus 5:22-23; and Joshua, Joshua 7:7-9. And you too, my brethren, who have hoped that sin would be entirely slain, are apt to be discouraged when you find it still working in you.

II. The encouragement which God affords them—

God affords them the richest encouragement:

1. He assures them of protection—

He provides armor for his people; and that armor shall be effectual. But he himself is in the place of armor; and our enemies must break through him, to reach us. He is “a wall of fire,” that devours the assailants. See how this is represented by Paul (Colossians 3:3), “Your life is hidden with Christ in God.” Who can fear, who has such a protection as this? The weakest Christian may laugh all his enemies to scorn.

2. He gives himself to them, as their portion—

Happiness too, as well as protection, will he afford them: happiness here, and eternal happiness hereafter. Conceive of all the glory of heaven—how rich a reward! But Heaven is nothing in comparison with the reward provided; it is the God of Heaven who is our portion! See him in all his perfections, in all his glory, in all his blessedness; he is yours forever—your eternal portion, your invincible inheritance! Say, fearful saint, whether here is not sufficient encouragement?

And now, is there here a timid saint? Come with me, and survey your enemies. Who are they? what are they? They are “crushed before the moth.” And look at your Almighty Friend; survey him—his power, his goodness, his fidelity. Have you now any cause for fear? Be strong! Fear not! See 1 Timothy 4:10.

To the careless unbeliever let me also speak. Tell me, Have not you cause to fear?

Think of the danger to which you are exposed. And where will you find “a shield?”

Think of the recompense that awaits you; how different from that of the believing soul! Exceeding bitter will be “your reward!” O that I could awaken you to fear! The world and the devil say, “Fear not.” But I say, “Fear, and tremble.” Yet will I say, that Abram’s God may still be yours; he was once an idolater, as you are; the sovereign grace that elected him, may fix on you! The covenant made with him is open to you; and all the blessings of it will be yours, if, like him, you will be “strong in faith, giving glory to God.” The seed for whom he waited, has come; the blessings, to which he looked forward, are poured out upon all the families of the earth. Look to the Lord Jesus Christ, and they shall all be yours.

Charles Simeon (1759-1836)

Genesis 14:18-20

“Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, and he blessed Abram, saying, “Blessed be Abram by God Most High, Creator of heaven and earth. And blessed be God Most High, who delivered your enemies into your hand.” Then Abram gave him a tenth of everything.”

War is a calamity arising out of the state of fallen man. We have innumerable lusts which cannot be satisfied without trespassing on others, and which lead us to retaliate injuries with vindictive ferocity. Hence there is no nation, whether savage or civilized, which is not frequently engaged in war; and if there were any one nation determined to cultivate peace to the uttermost, it would still be necessary for them to learn the art of war, in order that they might be ready, when attacked, to repel aggression, and to maintain their liberties.

The first war of which we read in history, was that recorded in the chapter before us. Chedorlaomer king of Elam, with three confederate kings, invaded the cities of the plain, who had combined for their mutual defense; and, having defeated the combined armies, took Sodom and Gomorrah, and plundered them of all that was valuable or useful.

Abram, as we have already seen in his conduct to Lot, was a man of peace; and from the history before us it is clear, that he was not under the influence either of covetousness or ambition; but, living in the midst of hostile nations, he had wisely trained his servants, 318 in number, to the use of arms; and finding that his nephew Lot had been carried captive by the victorious invaders, he determined, with God’s help, to rescue him. Accordingly he armed his little band, and, with a few allies, pursued the victors. He speedily came up with them, and, by a stratagem suited to the inferiority of his force, prevailed against them. Having dispersed or slain his enemies, he recovered all the captives and the spoil; and returned in triumph to those whose cause he had espoused. In this way he received the testimonies of God’s approbation mentioned in the text. To elucidate these, together with the circumstances connected with them, we shall consider,

I. The respect which Melchizedek paid to Abram—

Melchizedek was a person of most singular and mysterious character—

Some have thought that he was the same as Shem; but Shem’s parentage was known; whereas Melchizedek’s was not. Others have thought that he was Christ, who just for that occasion assumed the appearance of a man; but he was a person “made like unto the Son of God;” and therefore could not be the Son of God himself. Whoever he was, he was certainly a very eminent type of Christ.

His name imported that he was king of righteousness, while at the same time, as king of Salem, he was king of peace. See Hebrews 7:1-2. He was also “a Priest of the most high God,” ministering, not to one peculiar people, as the Levites afterwards did, but to mankind at large without any distinction. In these respects he typified the Lord Jesus, whose “scepter is a right scepter, Psalm 45:6,” who “makes peace for us by the blood of his cross, Colossians 1:20,” and who is “the great High Priest” that once ministered on earth, and is “now passed into the heavens” to offer incense before the throne of God, Hebrews 4:14. In Jesus alone, after Melchizedek, were combined the offices of King and Priest; He and he only is “a Priest upon his throne, Zechariah 6:13.”

Moreover, Melchizedek was a type of Christ in those things which we do not know concerning him, as well as in those things which we do know; yes, there were many things concealed from us, on purpose that he might be a more illustrious type of Christ. We are not informed of his birth, or parentage, or death. We are not told who preceded him in his office, or who followed him. He is merely introduced on this occasion as “without father, without mother, without beginning of life or end of days,” that he might fitly represent that adorable Jesus, who was without father, as Man, and without mother, as God, and who abides a priest continually! Hebrews 7:3.

As God’s servant, he came forth on a remarkable occasion to honor Abram—

Abram was returning with his victorious bands, laden with the spoil that he had recovered from the slaughtered kings. For the refreshment of his weary troops, Melchizedek brought forth bread and wine. It is certainly a striking coincidence, that this, even bread and wine, is the provision which our great High Priest has appointed to be received by all his people to refresh them after their conflicts; but we do not on the whole apprehend that there was anything more intended by the bread and wine, than to administer suitable nourishment to Abram and his attendants after their fatigues. But from the other tokens of respect which Melchizedek showed to Abram, there is much instruction to be derived.

Melchizedek blessed Abram for the zeal he had manifested, and blessed God for the success he had given. In blessing Abram he showed what obligations we owe to those who go forth to fight in our defense, and by their valor procure to us the peaceful enjoyment of our possessions. If Abram had not stood forth on that occasion, what misery would have been entailed on those who had been taken captive, and on those who were left behind to bewail the loss of their dearest relatives, and experience the pressure of poverty and famine! And we also may easily conceive to what a deplorable state we of this nation would soon be reduced by our envious and ambitious neighbors, if we had not fleets and armies ready to maintain our cause. It is to be lamented indeed that all our warriors are not so peaceable in their principles, and unselfish in their patriotism, as Abram was; but still they are instruments of good to us; and we ought to acknowledge with gratitude the benefits they confer upon us.

Had Melchizedek rested there, he would have ill-performed the office of a priest. But he proceeded to bless God also; showing thereby, that all success must ultimately be traced to God, “the giver of every good and perfect gift.” It would have been impiety indeed not to give him the glory of so complete a victory, obtained by so small a force over four confederate and triumphant kings, without the loss of one single follower. But he should be acknowledged in every instance of success, whether more or less complete, and whether more or less dearly purchased; for “it is God who gives victory unto kings;” “he raises up one and casts down another;” “he saves whether by many or by few.”

Let us now turn our attention to,

II. The return which Abram made to him—

Had we been told that Abram gave Melchizedek a present in return for his kindness, we should merely have considered it as a proper compliment suited to the occasion. But we are informed that” he gave him tithes of all.” This circumstance is peculiarly important. If we attend to it, and consider it according to the light reflected upon it in other parts of Scripture, we shall find in it,

1. An acknowledged duty—

Melchizedek was God’s Priest. In the performance of his high office, he had taken a lively interest in the concerns of Abram; he had not merely congratulated him as a friend, but blessed him officially as a priest; and had rendered thanks also to God for him as his representative. In short, he had been a kind of Mediator between God and Abram, acting, as Priests are ordained to do, for each, with and towards the other, Hebrews 5:1.

Abram, viewing him in this light, gave him the tithes, not as a friend, but as God’s representative. Doubtless Abram accompanied the present with sincere expressions of personal respect and gratitude; but still, though he might intend it in some measure as a token of love to man, he designed it principally as a tribute of piety to God.

And herein he has shown us our duty towards the Ministers of God. If they perform their office, as Melchizedek did, with a tender concern for those among whom they minister, and with real piety towards God, they ought to be “esteemed very highly in love for their work’s sake.” “While they serve at the altar, they ought to make their living from the altar;” and “while they minister unto us of their spiritual things, we should feel happy in imparting to them of our temporal things.”

What if our property be earned with the sweat of our brow, or purchased, as Abram’s was, at the risk of our life; we should account a portion of it due to God, who has enabled us to acquire it; and we should consider the support of his Ministry and his religion as having the first and most urgent demand upon us.

2. A hidden mystery—

We would have seen nothing particular in this transaction, if God had not been pleased to reveal it to us. But by the light of the New Testament we see in it nothing less than the abolition of the whole Jewish polity, and the establishment of Christianity upon its ruins.

The tribe of Levi were by God’s special command ordained to be priests; and the tithes of everything (which God claimed as his property) were to be given to them for their support. They were to be considered as God’s representatives; and therefore they had, in this respect, a superiority above all the other tribes. But Melchizedek ministered in the priesthood four hundred years before they had any designation to the office; and a hundred and fifty years before Levi himself existed; and to him Abram, the father of all the tribes, paid tithes.

The same superiority therefore which the tribe of Levi claimed on account of the priesthood above their brethren, Melchizedek claimed above Abram himself, and consequently above Levi also; for “Levi being in the loins of his father Abram, may be considered as paying tithes in Abram.” Here then at once we see, that Melchizedek’s priesthood was superior to that of Levi. Now the priesthood of Christ was to be, not after the order of Levi, but after the order of Melchizedek; (for God foretold, even while the Levitical priesthood was in all its plenitude of sanctity and power, that another priest should arise after the order of Melchizedek, Psalm 110:4.)

Christ therefore had a priesthood of a higher order than that of Levi. This further appears from the circumstance of his being appointed to the priesthood with an oath, (“The Lord swore, and said, You are a priest forever after the order of Melchizedek,”) whereas the Levitical priests were appointed without any such solemnity. Moreover, as we before hinted, there was no successor to Melchizedek in his priestly office; which intimated, that Christ would have none in his; but that his priesthood would be everlasting; whereas the Levitical priests could not continue in their office by reason of death.

From all this it appears, that Christ’s priesthood was intended to supersede that which was appointed by the law; and consequently, that the law itself, which was so intimately connected with the priesthood, was to yield to the dispensation which Christ would introduce. For if Melchizedek’s priesthood, which was only typical, was superior to that of Levi, much more must Christ’s priesthood be superior; because the things which exalted the person and office of Melchizedek, were merely figurative and shadowy; whereas those which dignify the person and office of the Lord Jesus, are real and substantial. He is really in his person the eternal God, and will execute to all eternity the office he has undertaken. See the whole seventh chapter to the Hebrews.

Behold, then, how deep a mystery is contained in that which appears at first sight so unimportant! O that we may all bear it in mind, and present to him, not a portion of our property only, but “our bodies and our souls also to be a living sacrifice unto God!”

To improve this subject, we would earnestly entreat of you these two things:

1. Study the Scriptures with earnest prayer to God for the teaching of his Spirit—

In every part of God’s Word there are many important truths which cannot be discerned, unless God is pleased to open our eyes to see them, and our understandings to understand them. We do not mean by this observation to refer to mysteries merely, but to great practical truths. We may understand the letter of Scripture, and yet be extremely ignorant of its spirit.

Take, for instance, such an expression as this, “God is love;” What, I ask, can we understand of it without humble meditation and prayer? Yet if we have meditated and prayed forever so long a time, there would still be unsearchable riches in those words to reward our continued search; yes, eternity itself will not suffice to explore their full meaning. Exactly as we might have meditated a thousand years upon the text, and not found out the truths which by the light of subsequent revelations we discover in them, so it is with ten thousand other passages, which we cannot duly comprehend or feel, until God is pleased to reveal them to us by his Spirit. The Bible is “a sealed book;” and neither the unlearned nor the learned can open it by themselves, Isaiah 29:11-12. It contains inexhaustible “treasures of wisdom and knowledge” which God alone can impart. Let us then search the Scriptures with humility and diligence, lifting up at the same time our voice to God for understanding; for it is God alone who gives wisdom, “out of his mouth comes knowledge and understanding Proverbs 2:1-6.

2. Let every mercy you receive, lead you to God the giver of it—

Ungodly men would have been rioting upon the spoil, and abusing the gifts which God had bestowed upon them, 1 Samuel 30:16. But Abram and Melchizedek made this victory an occasion of glorifying God. O that we could learn of them! Our successes too often lead to intemperance and riot; yes, mercies of every other kind have but little effect to solemnize the spirit, or to change the heart. Deliverances from sickness, how little are they improved as they ought to be! Instead of devoting our renewed strength to the service of our God, we too commonly lose the impressions that were upon us, and forget the vows which we made in the day of our calamity. But let it not be thus in future; let the honor of God be dear to us; let it be the first desire of our hearts to render unto him our tribute of praise and thanksgiving; and the more visible his interpositions have been in our favor, the more earnest let our endeavors be to live to his glory!

Charles Simeon (1759-1836)

Genesis 13:8-11

“So Abram said to Lot, “Let’s not have any quarreling between you and me, or between your herdsmen and mine, for we are brothers. Is not the whole land before you? Let’s part company. If you go to the left, I’ll go to the right; if you go to the right, I’ll go to the left.” Lot looked up and saw that the whole plain of the Jordan was well watered, like the garden of the LORD, like the land of Egypt, toward Zoar. (This was before the LORD destroyed Sodom and Gomorrah.) So Lot chose for himself the whole plain of the Jordan and set out toward the east. The two men parted company”

Wealth is almost universally considered as a source of happiness, and in that view is most eagerly desired. That it may conduce to our happiness in some respects, especially when it is improved for the relief of our fellow-creatures, we admit; but it is much oftener a source of trouble and vexation than of satisfaction and comfort. “As goods increase, so do those who consume them. And what benefit are they to the owner except to feast his eyes on them? Ecclesiastes 5:11.”

A multitude of servants increases our care. Their disagreements among themselves, or disputes with the servants of others, frequently become an occasion of disquietude to ourselves. The envy also and jealousy that are excited in the bosoms of others, operate yet further to the disturbance of our peace. In how many families have contentions arisen from this source! How many who have spent years together in love and harmony, have been distracted by feuds and animosities as soon as ever they were called to share the property that has been bequeathed to them! Even piety itself cannot always prevent that discord, which the pride or covetousness of others is forward to excite.

Abram and Lot had lived together in perfect amity, while their circumstances were such as to preclude any jarring of interests; but when their opulence increased, occasions of jealousy arose; their servants, espousing too warmly their respective interests, quarreled among themselves; and it became expedient at last, on account of the difficulty of finding pasturage for such numerous flocks and herds, and for the sake of preventing more serious disputes, that a separation should take place between them.

The manner in which this separation was effected will afford us much instruction, while we consider,

I. The proposal of Abram—

His conduct on this occasion was indeed such as befit his exalted character. It was:

1. Abram’s proposal was conciliatory—

Abram well knew the value and blessedness of peace. He knew that “the beginning of strife is as when one lets out water;” the breach, however small at first, being quickly widened by the stream that rushes through it, and speedily defying all the efforts of man to prevent an inundation. He had learned that valuable lesson, “Starting a quarrel is like breaching a dam; so drop the matter before a dispute breaks out, Proverbs 17:14;” knowing that when it is once begun, no man can tell when or how it shall terminate.

Hence he was desirous of promoting peace between the herdsmen, and more especially between himself and Lot. The consideration of the relation subsisting between himself and Lot, rendered the idea of contention still more hateful in his eyes, “Let there be no strife, I beg you, between me and you, and between my herdsmen and your herdsmen; for we are brethren.” How amiable was this spirit, how engaging was this address! and how happy would the world be, if all were thus studious to prevent contention, and to “keep the unity of the Spirit in the bond of peace!”

2. Abram’s proposal was gracious—

Abram, as standing in the superior relation of an uncle, and as being the person peculiarly called of God, while Lot was only a Nephew and an attendant, might well have claimed the deference and submission that were due to him. But, instead of arrogating to himself any authority or asserting his own rights, he was ready to act the part of an inferior; rightly judging that condescension is the truest honor, and that to be the servant of all is to imitate most nearly the character of our blessed Lord, Matthew 20:26-28. Accordingly the proposal came from him, that, since circumstances imperiously required a separation, they should separate in a manner that befit their holy profession.

How many angry disputes, and bitter quarrels, and bloody wars might be avoided, if the contending parties, instead of proudly requiring the first advances from each other, would strive who should be foremost in making proposals for peace!

3. Abram’s proposal was generous—

Common justice required that the partition of land should be such as to secure to Abram equal advantages with Lot. But Abram waved his rights, and cheerfully conceded to his nephew whatever portion he chose to take. Though he could not but know that there was a great difference between the lands on either side of him, the one being far more fertile and better watered than the other, he desired Lot to occupy whichever he preferred, and to leave the other to him.

What a noble, unselfish, generous mind did this manifest! Would to God that such an indifference about carnal interests were more prevalent in the world, and especially among the professors of religion! This would show a befitting deadness to the world; it would give an evidence, that our hearts were set on things above, and not on things below; it would illustrate, more strongly and convincingly than ten thousand words, the efficacy of faith, and the excellence of true religion.

Admirable as was the example of Abram, we observe a perfect contrast to it in,

II. The choice of Lot—

Whether Lot was at that time a converted man, we cannot say; it is certain that twenty years after this he was a truly righteous man, and a most distinguished favorite of Heaven, 2 Peter 2:7-8; and it is not improbable that the change of heart which he experienced, arose from the troubles which his present choice entailed upon him. But without determining his general character, it is very plain that his conduct in the present instance argued:

1. Lot’s choice manifested too great a concern about his temporal interests—

As far as the history informs us, we have no reason to think that Lot felt any reluctance in parting with Abram. He had now an opportunity of gratifying his covetous desires; and he seems to have embraced it with greediness and joy. If he had not been blinded by selfishness, he would have returned the compliment to Abram, and given him his choice; or, if he had accepted Abram’s offer, he would at least have endeavored to make an equitable division of the lands, so that each might have his proper portion of the more fertile country. But instead of this, he surveyed with pleasure the well-watered plains of Jordan, which were beautiful and fruitful like Eden of old, and took the whole of them for himself; regardless of what difficulties his uncle might experience; and intent only on his own interests.

Who does not see the baseness and illiberality of this conduct? Who does not see that worldliness and covetousness were the governing principles of his heart? If the man who requested our Lord to interpose in order to obtain for him his proper share of his father’s inheritance, needed that caution, “Take heed and beware of covetousness,” then much more did the choice of Lot betray a very undue concern about his temporal interests, and a selfishness that was deeply reprehensible.

2. Lot’s choice manifested too little regard to the interests of his soul—

Lot could not but know the character of the people of Sodom; for they declared their sin before all, and without the least reserve; and he ought to have considered, “Do not be misled: Bad company corrupts good character, 1 Corinthians 15:33.” But as he left Abram without regret, so he went to dwell in Sodom without fear. What benefits he was losing, and what dangers he was about to rush into, he little thought of; his earthly prosperity was all that occupied his mind; and whether the welfare of his soul were forwarded or impeded, he did not care.

This conduct every one must blame; yet how many are there who pursue the same heedless and pernicious course! How many for the sake of temporal advantage will leave the places where their souls are nourished with the bread of life, and take up their abode where there is an incessant “famine of the word!” How many will form their connections even for life upon no better principle than this! Well will it be for them, if the troubles which they bring upon themselves, operate, as they did on Lot, to bring them to repentance.

Let us learn from hence,

1. To guard against the love of this world—

It is not without reason that John says, “Love not the world, neither the things that are in the world; if any man loves the world, the love of the Father is not in him, 1 John 2:15-16.” We see in the instance before us what unhappy dispositions the love of this world generated, and what unworthy conduct it produced. Indeed the folly as well as sinfulness of this disposition is strongly illustrated in the present case; for Lot had enjoyed his portion but a little time before he was plundered of all that he possessed, and himself and family were carried into captivity, Genesis 14:12; and, after his restoration to liberty and opulence, he at last was forced to flee for his life, and to leave all his property, and part also of his family, to be destroyed by fire from Heaven, Genesis 19:14; Genesis 19:17; Genesis 19:25-26.

Thus shall a love of this world be recompensed to all. If God have designs of mercy towards them, he will either take away from them the objects of their idolatrous regard, or embitter to them the possessions in which they have sought delight.

Let us then be on our guard against that “love of money which is the root of all evil.” “People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs,” 1 Timothy 6:9-10.”

2. To cultivate an affectionate and self-denying spirit—

If we look no further than this present life, the exercise of love and self-denial has greatly the advantage over selfishness, even when it is most successful. Let us compare the feelings of Abram and of Lot on this occasion; how refined, how enviable were those of Abram in comparison with Lot’s! Give to Lot all the joy of successful covetousness, and conceive him to be filled with exultation at the portion he had gained, and at his prospects of increasing opulence. Suppose, on the other hand, Abram impressed with thankfulness to God for having enabled him to sacrifice his own interests rather than contend about them, and for having disposed his mind to generosity and love. Which of these two had the more solid happiness? No man who has any just notions of happiness, can entertain a doubt. What then we admire in another, let us cultivate in ourselves; and what we cannot but acknowledge to be highly virtuous and laudable, let us labor to attain, let us endeavor to preserve in constant exercise. “Let us be kindly affectioned one to another in brotherly love, in honor preferring one another, Romans 12:10.” Let us, “look not on our own things only, but rather and principally on the things of others, Philippians 2:4-5.”

Thus “walking in the steps of our father Abraham,” we shall approve ourselves to be his children. Yes, we shall resemble that greatest of all patterns, the Lord Jesus Christ, who “came not to be ministered unto, but to minister, and to give his life a ransom for many, Matthew 20:26-28.” And as Abram was immediately visited by God, and refreshed with more assured prospects of the promised land, verses 4–17, so shall every one who denies himself for God, be recompensed with present consolations, and eternal joys! Luke 14:14.

Charles Simeon (1759-1836)

“So Abram left, as the LORD had told him; and Lot went with him. Abram was seventy-five years old when he set out from Haran. He took his wife Sarai, his nephew Lot, all the possessions they had accumulated and the people they had acquired in Haran, and they set out for the land of Canaan, and they arrived there. Abram traveled through the land as far as the site of the great tree of Moreh at Shechem. At that time the Canaanites were in the land.”

The call of Abram is one of the most instructive subjects that can occupy the human mind; both because the perfections of Almighty God were most gloriously displayed in it; and because, in it, Abram showed himself one of the brightest patterns of obedience that ever the world beheld.

He had had a revelation from God while yet he was at Ur, in the land of the Chaldees; by that revelation he was directed to leave his native country; which was immersed, as he also and his father were, in idolatry, Joshua 24:2. At Haran he abode until his father’s death; when he received from God a further direction to go into Canaan, with an express assurance that the whole land of Canaan would be given to him and his posterity for an inheritance, and that in his seed should all the nations of the earth be blessed. See Acts 7:2-4. With this direction he complied; he took his wife and family, and all that he possessed, and set out upon the journey; as it is said in the words before us, “They went forth, to go into the land of Canaan; and into the land of Canaan they came.”

Now this call of Abram is very instructive; no less as displaying the glorious perfections of God who called him, than as exhibiting the distinguished virtues of him who obeyed the call.

I propose then, in illustrating this subject, to set before you:

I. The perfections of God for your admiration—

To this we are particularly led by that expression of Stephen, “The God of glory appeared unto our father Abraham.” Observe, then,

1. God’s sovereignty—

Why was Abram distinguished above all other of the sons of men, to be so blessed in himself, and such a blessing to the world? He and all his family were idolaters, as also were all around him; yet was he selected by Almighty God from among them, and made the friend and favorite of Heaven.

Can any account for this? Can it be traced to anything but the sovereign will and pleasure of Jehovah? However adverse any man may be to the idea of God’s sovereignty in the dispensation of his blessings, he cannot deny, he cannot question it, in this case.

Yet this is really what is done in the conversion of every soul to God. The Almighty Sovereign of the universe “has saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace which was given us in Christ Jesus before the world began! 2 Timothy 1:9.” “It is God, and God alone, who has made any of us to differ” from our fellows, 1 Corinthians 4:7. Every saint, whether in Heaven or on earth, must say, “By the grace of God I am what I am! 1 Corinthians 15:10.”

2. God’s power—

Nothing less than omnipotence could have effected such a sudden and total change in the heart of Abram as was wrought at this time; nor, in truth, could anything less than omnipotence have sufficed to accomplish for him all that was now promised. And is less power required for the “turning of any man from darkness unto light, and from the power of Satan unto God?” It is a new creation, and is expressly called so by God himself! Ephesians 2:10. It is compared by Paul to the power which the Father exercised in raising his Son Jesus Christ from the dead, and exalting him to glory far above all the principalities and powers, whether of Heaven or Hell! Ephesians 1:19-21.

From the first awakening of a sinner to his final exaltation to glory, he must say, in reference to the whole work, “Now He who has prepared us for this very thing is God, 2 Corinthians 5:5.”

3. God’s faithfulness—

Abram had not one foot of land; nor for twenty-five years after the promise was made to him, had he the child to whom the promises were made. The time was past in which, according to the course of nature, it was possible for him and Sarah to have a child. Yet the child was given him; and to his posterity all the land of Canaan; and in due time, the seed also, in whom all the nations of the earth were to be blessed.

Thus, in like manner, are all the promises fulfilled to every one who believes in Christ; not one jot or tittle of God’s Word is ever allowed to fail, Joshua 23:14. “The promises of God in Christ are, not yes and nay, but yes and amen, to the glory of God! 2 Corinthians 1:20,” and to the everlasting salvation of all who rely upon them. However numerous their dangers are, or great their difficulties, “they shall never be plucked out of God’s hands, John 10:29,” but shall be “kept by his power unto full and complete salvation! 1 Peter 1:5.”

Let us now set before you that which is no less conspicuous in our text; namely,

II. The virtues of Abram, for your imitation—

We are told, on divine authority, that if we be Abram’s seed, we shall do the works of Abram. Behold, then,

1. Abram’s simple faith—

He received implicitly all that God spoke unto him. To whatever it referred, and however improbable, humanly speaking, the accomplishment of it was, he never for one moment doubted the truth of God’s Word, “nor ever staggered at any promise through unbelief.” Now in this most particularly he is set forth as an example to us; who are required to “walk in the steps of that faith of our father Abraham, which he had while he was yet uncircumcised, Romans 4:12.”

More especially are we to imitate him in relation to the faith which he exercised on the Lord Jesus Christ, whom he beheld at the distance of two thousand years as the Savior of the world. If any person ever could be justified by his works, Abram might have claimed that honor; but, as eminent as his obedience to the divine mandates was, “he had nothing whereof to glory before God;” and, sensible of his own utter unworthiness, he believed in the Lord Jesus Christ for righteousness, and was justified solely by faith in him.

And why is this so minutely recorded concerning him? Was it for his sake, that he might be honored? No; it was altogether for our sakes, that we might know how we also are to be justified, and may look simply to Christ as our all in all!

2. Abram’s prompt decision—

It is said concerning him, that “when he was called to go out into a place which he would after receive for an inheritance, he obeyed.” There was in him no hesitation, no delay. And in this way must we also obey the divine call, when bidden to “forsake all and follow Christ.” We must “not confer with flesh and blood, Galatians 1:16;” but must, like the Disciples with their nets, and Matthew at the receipt of custom, leave all for Christ. We must be on our guard against specious excuses, “Lord, let me go home and bury my father,” or “say goodbye to my friends;” we must not be looking for “a more convenient season;” our obedience must be prompt, our decision firm and unchangeable; while it is called today, we must avail ourselves of the opportunity that is afforded us to do the will of God; to hesitate, is treason; to delay, is death. “What our hand finds to do, we must do it instantly, and with all our might!”

3. Abram’s self-denying zeal—

Doubtless Abram felt that attachment which men usually do to their native country; and found it painful to turn his back upon all his friends, and to forsake all the comforts which he enjoyed in opulence and ease. No doubt, too, he had much to explain to his friends and acquaintances. He was leaving his native country, and yet “he knew not where he was going.” How strange must this appear! yes, what a folly and infatuation! But “he knew in whom he had believed,” and had no fear but that the Lord Jehovah, who had called him, would guide his feet, and keep him in all his ways.

Just so, shall not we also have much to contend with, if we obey the call of God in his Gospel? To renounce the world, to “mortify our members upon earth, to cut off a right hand, to pluck out a right eye, to crucify the flesh with the affections and lusts”—is surely no easy work. The very terms in which these duties are expressed sufficiently declare what self-denial is necessary for the discharge of them.

From without, also, our difficulties will be increased. We shall have foes without number to obstruct our way; and most of all, “those of our own household.” Hence our blessed Lord warned his followers, saying, “If any man will be my disciple, let him deny himself, and take up his cross daily, and follow me!” In truth, “if we hate not father and mother, and houses and land, yes, and our own lives also in comparison with him, we cannot be his disciples.” Let not this appear a hard saying; obey it, like Abram; and, like him, you shall find it “a light burden and an easy yoke.”

4. Abram’s prudent care—

Abram collected together all the substance which he could conveniently carry with him, and took it along with him for his support. To have acted otherwise, without necessity, would have been to tempt God, rather than to trust in him. He had many dependent on him; and it befit him, as far as with propriety he could, to provide for their support.

The same prudent care befits us also. It is one thing to improve the means we possess, and another to trust in them. We must never say to gold, “You are my hope; or to the fine gold, You are my confidence;” but at the same time we are to employ the talents which God has committed to us that we may support ourselves, and not be chargeable to others. A prudent attention to our worldly circumstances tends rather to honor, than disgrace, religion. Abram, as the head of a family, provided for his own; and he did right in this; yes, if he had not done it, he would have “denied the faith, and been worse than an infidel.”

Whatever, then, is your situation in life, endeavor to discharge the duties of it in a befitting manner; and let your determination through grace be like that of David, “I will be careful to lead a blameless life, Psalm 101:2.”

5. Abram’s persevering diligence—

In stopping at Haran until his father’s death, I suppose, he judged that to be, or rather, that it was for the time, his proper destination. But being afterwards directed to go to Canaan, he went forth, and turned not aside until he came there; and there he abode for many years. Indeed, to the very end of his life he held on in the good way which God had directed him to pursue.

Just so, it is that we also must approve ourselves to God. We must “not turn back; for, if we do, God’s soul will have no pleasure in us.” If we “turn back” at any time, it is to certain “perdition.” Let us “remember Lot’s wife!” In fact, it were better for us never to have “known the way of righteousness, than after having known it, to depart from it.” Go on then, like Abram, “as pilgrims and sojourners here,” “showing plainly, that you are seeking a better country, Hebrews 11:9-10; Hebrews 11:13-16.” And be assured, that “if, by patient continuance in well-doing, you seek for glory and honor and immortality, you shall in the end attain eternal life! Romans 2:9.”

Charles Simeon (1759-1836)

Genesis 12:1-4

The LORD had said to Abram, “Leave your country, your people and your father’s household and go to the land I will show you. “I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.” So Abram left, as the LORD had told him; and Lot went with him. Abram was seventy-five years old when he set out from Haran.”

Our God has been pleased to teach us, no less by example than by precept; and the instruction to be gathered from the life and conduct of his saints, commends itself to us with peculiar force, as being less open to the evasions of criticism, or the objections of prejudice. Doubtless we must exercise a sober judgment in determining how far we are to follow the Patriarchs, Prophets, or Apostles; for there were many things in their conduct which were peculiar to their situation and circumstances. But we can never materially err, if we attend to the spirit of their actions; here they were patterns to us; and as far as relates to this, we are to be “followers of those who through faith and patience now inherit the promises.” We are bidden particularly to “walk in the steps of our father Abraham;” one of the most remarkable of which is that which is mentioned in our text.

We shall endeavor to observe that sobriety of interpretation, while we consider,

I. The Call of Abram—

The command given to him was most extraordinary—

The world had speedily relapsed into idolatry. Abram was brought up, it would seem, in the common idolatry. But it pleased God to separate him from the idolatrous world, in order that he might be a living witness for Jehovah, and preserve in his family the knowledge of the true God. For this end God appeared to him, and commanded him to leave his country and friends, and to go into a land which would afterwards be shown to him.

But however strange this may appear, a similar command is given to every one of us—

We are not indeed called to leave our country and connections; but we are called to withdraw our affections from earthly things, and to fix them upon things above, Colossians 3:1-2.

The whole world around us lies in wickedness, 1 John 5:19.

We are expressly forbidden to be of the world, any more than Christ himself was of the world, John 17:14; John 17:16.

We are not to love the world, or anything that is in it, 1 John 2:15-16.

We are not to be conformed to the world, Romans 12:2.

We are not to seek the world’s friendship, James 4:4.

We are rather to come out from the world, 2 Corinthians 6:17-18.

We are to be altogether crucified to the world, Galatians 6:14.

We are to regard it as a wilderness through which we are passing to our Father’s house; and in our passage through it to consider ourselves only as strangers and pilgrims, Hebrews 11:13. If we meet with good accommodation and kind treatment, we are to be thankful. If we meet with briers and thorns in our way, we must console ourselves with the thought, that it is our appointed way, and that every step will bring us nearer home, Acts 14:22. Nothing good is to detain us; nothing evil to divert us from our path. We are to be looking forward to our journey’s end, and to be proceeding towards it, however adverse is the weather, or however difficult is the road, Hebrews 11:14-16.

The direction given to the church, is the same in every age, “Hearken, O daughter, and incline your ear; forget also your own people and your father’s house; so shall the King have pleasure in your beauty! Psalm 45:10-11.” There is no exemption granted to any, no difference allowed. Some from their occupations in society must be more conversant with the world than others; but in heart and affection all must be withdrawn from it, “not partaking of its sins, lest they should receive also of its plagues, Revelation 18:4.”

There will not appear to be anything harsh in the command given to Abram, if we consider,

II. The inducements offered to him—

These were far more than equivalent to any sacrifice he could make—

He was to be blessed in himself, and a blessing to others. In respect of temporal things, he was blessed in a very signal manner to the last hour of his life, Genesis 24:1; Genesis 24:35. He was loaded also with spiritual and eternal benefits, being justified and accounted righteous before God, and being exalted after death to the highest seat in his Father’s house. He was also a blessing to many; for his children and household were governed by him in a way most conducive to their best interests. The people among whom he sojourned could not but be edified by his instructions and conduct; and to this day the whole of his life affords a stimulus to the church to serve God after his example.

But most of all was he a blessing in being the Progenitor of the Messiah, “in whom all the nations of the earth were to be blessed, Acts 3:25, and Galatians 3:8; Galatians 3:16.” Every person will be blessed or cursed according as he accepts or rejects that promised Seed.

Similar inducements are offered to us also—

Everyone who, for Christ’s sake, will renounce the world, shall be blessed. He may not possess opulence and honor; but “the little that he has, shall be better to him than all the riches of the ungodly.” In his soul he shall be truly blessed. View him in the state least enviable according to human apprehension; see him weeping and mourning for his sins; yet then is he truly blessed! Matthew 5:3-4. He shall have pardon and acceptance with his God; he shall experience the renewing and sanctifying influences of the Holy Spirit; he shall have “joys and consolations which the stranger cannot imagine;” and in due time “he shall be blessed with faithful Abraham,” in the eternal fruition of his God.

He shall be a blessing too to all around him. View him in his family connections; view him as a husband, a parent, a master, a friend—who is so kind, so benevolent, so anxious to promote the happiness of those connected with him? View him in the church, or in the state; what blessings does he communicate by the light of his example! what evils does he avert by his prevailing intercessions! Suppose the Christian to be instrumental to the salvation of one single soul; the whole world is not equivalent to the good that he has done! Nor is it that individual soul only that shall acknowledge him as its benefactor; for, all the good that shall arise through the medium of that soul to the remotest posterity, shall be traced up to him as its author; and shall occasion thanksgivings to God on his behalf to all eternity!

Let these inducements be duly weighed, and how light will the vanities of this world appear in comparison to them!

From a believing prospect of these benefits arose,

III. His ready obedience—

Notwithstanding all the obstacles in his way, he without hesitation obeyed God’s call—

His friends and relatives would consider his conduct as an indication of consummate weakness and folly; especially, when he could not so much as tell them where he was going; they would be ready to pity him as insane. But as, on the one hand, he valued not the comforts of their society, so neither, on the other hand, did he regard their contempt and ridicule; every consideration gave way to a sense of duty, and a desire of the promised blessings. He believed, firmly believed, all that God had spoken. He believed especially that the Savior of the world would spring from his loins; and that, through the merits of that Savior, he himself, together with all his believing posterity, would possess that good land, even Heaven itself, of which Canaan was a type and shadow. Under the influence of this faith he was contented to forego all the comforts that he would lose, and to endure all the sufferings that would come upon him, Hebrews 11:8-10.

In this he was a pattern and example to all believers—

If we renounce the world for Christ’s sake, and set ourselves in earnest to seek the land of promise, we shall be despised and hated, even as Christ himself was, John 15:18-20. But this we are not to regard. We are “not to confer with flesh and blood;” but instantly and perseveringly to pursue our destined course. What though we have never seen Heaven, nor can even tell where it lies? It is sufficient for us to know that it is a land flowing with milk and honey, and that it is “kept for us until the time appointed by the “Father.” Nor need we doubt but that it will far more than counterbalance all the sufferings that we can endure in our way to it! Romans 8:18. Let us only exercise the faith of Abram, and we shall instantly set out to follow his steps.

Address,

1. Those who are at ease in their native land—

It may appear harsh to say, that, “if you hate not father and mother, and houses and lands, yes and your own life also, you cannot be Christ’s disciple! Luke 14:26;” but this is the word of Christ himself. It is true, we are not to understand it in a literal sense; for we are not to “hate” even our enemies; but when our friends, or even life itself, stand in competition with Christ, we must act as if we hated them; we must sacrifice them all without one moment’s hesitation. On lower terms than these Christ never will accept us, “We must forsake all, and follow him.”

2. Those who have set out towards the land of promise—

Terah the father, and Nahor the brother, of Abram, accompanied him as far as Haran; and there (from what motive we know not) they all abode five years. God then renewed his call to Abram; but alas! his father was dead; and Nahor was weary of a wandering life; so that, on the recommencement of his journey, Abram had no associate but his Wife and Nephew. We pretend not to determine anything of the spiritual state of Terah or Nahor; but their never entering into the land of Canaan may well be a caution to us to “beware, lest, having received a promise of entering into God’s rest, any of us should seem to come short of it! Hebrews 4:1.” It were better never to have begun our journey heavenward, than to turn back, even in our hearts! 2 Peter 2:20-21; Hebrews 10:38-39.

Charles Simeon (1759-1836)

Genesis 11:4-8

“And they said, “Come, let us build a city for ourselves, and a tower whose top is in the heavens; let us make a name for ourselves, lest we be scattered abroad over the face of the whole earth.” But the LORD came down to see the city and the tower which the sons of men had built. And the LORD said, “Indeed the people are one and they all have one language, and this is what they begin to do; now nothing that they propose to do will be withheld from them. Come, let Us go down and there confuse their language, that they may not understand one another’s speech.” So the LORD scattered them abroad from there over the face of all the earth, and they ceased building the city.”

There are many things observable in the world, of which neither reason nor history enables us to give any account. One would naturally suppose that Noah and his family speaking the same language, their children should speak the same; and that the same would be transmitted to their latest posterity. Small alterations might be expected to arise; but they would only be different dialects of the same language.

But instead of this, there are hundreds of different languages in the world. Even in this island there are no less than three. Learned men have indeed endeavored to trace various languages to one; but though by their efforts they have displayed their own ingenuity, they have never been able to establish their hypothesis. The true origin of this diversity of languages is revealed to us in the Holy Scriptures.

In the passage before us we are informed respecting the time and manner and occasion of their first introduction. The descendants of Noah were building a city and tower in order to prevent that dispersion of their families, which God had ordained for the replenishing of the earth; and God, in righteous displeasure, confounded their languages, so that they could not understand each other; by this means they were necessitated to relinquish their project, and to fulfill the designs of his overruling Providence.

In our observations on the history of these builders we shall notice,

I. Their intentions—

It does not appear that they designed to fortify themselves against another deluge; for then they would have built on a mountain rather than a plain. They had principally two things in view:

1. The advancement of their own honor and fame—

They said, “Come, let us build ourselves a city, and a tower whose top is in the heavens; let us make a name for ourselves, lest we be scattered abroad over the face of the whole earth.” They thought that by raising this city they should immortalize themselves, and be famed for their wisdom and energy to the remotest generations.

Here we see the principle which actuates all the world—love of fame. What is it but the desire of fame which impels the warrior to the field of battle? What has greater influence on the philosopher, or more forcibly animates him in his researches after knowledge? What is it that actuates the rich in constructing and decorating their spacious edifices, but a desire to display their taste and opulence?

Even the charitable are too often under the influence of this motive. To this, in many instances, must be ascribed the founding of colleges, or endowing of hospitals, or contributing to the support of established institutions. If, in any public charity, the publishing of the names of its supporters were to be discontinued, a difference would soon be found in the amount of the contributions!

Would to God we could exempt the professors of religion also from this imputation! Where the heart is really right with God, it is on its guard against this base principle; but there are too many hypocrites, whose chief aim is to be accounted religious, and to be admired either for their talents or their virtues.

There will at times be a mixture of sinful and honorable principles in the best of men, which it is the labor of their lives to detect and rectify. There is in all who are truly conscientious, a commendable desire to approve themselves to their fellow-creatures in the discharge of their several duties. It is not in reference to either of these that we now speak. It is rather in reference to those in whom the love of fame has a predominant ascendancy; of them we say, as of the builders of Babel, that they are the objects of God’s just and heavy displeasure. See this exemplified in Nebuchadnezzar (Daniel 4:30-31.) Herod (Acts 12:22-23.) and even the pious Hezekiah (2 Kings 20:13-18.).

2. The gratification of their own wishes and desires—

God had ordered that the survivors of the deluge should “increase and multiply, and fill the earth, Genesis 9:1.” Of course, if the whole earth was to be filled, the rising generations must gradually enlarge their borders, with a view to occupy every quarter of the globe. But the builders of Babel thought that such a dispersion would deprive them of many comforts, and be attended with many inconveniences. As for the divine will, they were not much concerned about it; all they thought of was, their own ease and pleasure; and if obedience to God stood in competition with the gratification of their own wishes, they did not hesitate to sacrifice duty to inclination.

In this respect their example is very generally followed. God has prescribed a line of conduct to us which is difficult and self-denying. He requires us to sit loose to the vanities of this world, and to seek our rest and happiness above. This ill suits our earthly and sensual dispositions. Hence we choose not to submit to such restraints; we think we are at liberty to please ourselves; we pronounce the commands of God to be unnecessarily strict and severe; we content ourselves with such a conformity to them as will consist with the indulgence of our own desires; and we prosecute our plans without any reference to His will, or any subjection to His control.

Look at the young, the mirthful, the worldly, the ambitious; and say whether they are not all treading in the steps of these infatuated builders? Say whether they do not systematically shun a life of self-denial, and follow their own inclinations rather than the commands of God?

How offensive such a life is to God we may collect from those declarations of the apostle, That “to be carnally-minded is death,” and that “those who are in the flesh cannot please God! Romans 8:6; Romans 8:8.”

Since their purpose was directly opposite to God’s decree, we shall not wonder at,

II. Their disappointment—

God in this place, as also in several other places, speaks in the plural number, “Let us go down, Genesis 1:26; Genesis 3:22.” By this form of expression he gave, it should seem, an early intimation of the mysterious doctrine of the Trinity, which was afterwards to be more clearly revealed. Moreover, speaking after the manner of men, he represents himself as coming down from Heaven to inspect their work, and as feeling an apprehension, that, if he did not interrupt its progress, his own plans respecting the dispersion of mankind would be defeated. He then declares his determination to frustrate their design, and to accomplish his own purposes, by confounding their language.

Now in this their disappointment it will be profitable to notice:

1. The time—

God interrupted them in the midst of all their hopes and projects. They had made considerable progress in their work, and were, doubtless, anticipating the satisfaction they would feel in its completion. And thus it is that the expectations of those who are seeking their happiness in this world are generally disappointed. They form their plans; they prosecute their designs; they advance in their prospects; partial success animates them to a more diligent pursuit of their favorite object; but sooner or later God stops them in their career, and says to them, “You fool, this night shall your soul be required of you!” “When they are saying, Peace and safety, then sudden destruction comes upon them, as a thief in the night, or as travail upon a woman with child!”

2. The manner—

The means which God used to stop the progress of the work was the most unlooked for that can be imagined. The people engaged in it might conceive it possible that they should be stopped by quarrels among themselves, or by another deluge, or by fire from Heaven; but they could never entertain the remotest idea of such an interruption as they experienced.

Thus does God generally interpose to disappoint the expectations of worldly men. He has ten thousand ways in which to render their plans abortive, or to embitter to them the very things in which they have sought their happiness. We have labored for honor and distinction; he allows us perhaps to attain our wishes; and then makes our elevation a source of nothing but disquietude and pain. Many have looked for enjoyment in the acquisition of a partner or a family; who after a time would give the world perhaps to loose the indissoluble knot, or to have been “written childless in the earth.” In short, the Governor of the Universe is never at a loss for means to confound the devices of the wise, or frustrate the counsels of the ungodly.

Moreover, as the disappointment of the builders was strange and unlooked for, so was it in a way that perpetuated their disgrace. The building which they had raised would, for many centuries perhaps, be a witness against them; every time also that they opened their lips, they would be reminded of their folly and wickedness by the very language which they spoke; and as long as the world shall stand, the different nations of the earth will exhibit the sad effects of their impiety, the indelible records of their shame!

And where can we turn our eyes without seeing memorials of human folly, and evidences that all creature-confidences are vain? Ask the aged and they will testify; inquire even of the young, and they will confess; that the creature, however fair its appearance or promising its prospect, is only “a broken cistern which can hold no water.” All of them, both rich and poor, “have gone to it with their vessels, and come away ashamed, Jeremiah 14:3.” They renew indeed their applications from time to time; but only to experience repeated disappointments. There are but few who have not found their cup, notwithstanding its occasional sweets—so distasteful on the whole, that they are almost weary of the world by the time that they have half completed their destined course. And the more eager they have been in their pursuit of earthly good, the more painfully have they been made to feel, that it was all “vanity and vexation of spirit!”

If we look into the eternal world, what monuments shall we there find of disappointed ambition! What multitudes are there, who once said, ‘I aspire after happiness; I shall find it in the attainment of wealth, and in the gratifications of sense!’ They passed their time in dreaming of happiness which they never realized; and knew not that they had been dreaming, until “they awoke to shame and everlasting contempt.” And though, while in this world they justified their choice, they themselves will to all eternity be witnesses for God, acknowledging the folly of their former conduct, and the justice of their present doom.

We cannot conclude without observing,

1. How greatly do we at this moment suffer under the curse inflicted on them!

Difference of language has not only placed obstacles in the way of commercial order, but has given occasion to contiguous or distant nations to consider each other as enemies. Moreover, it has been the means of excluding the greater part of the world from all the advantages of Scripture revelation. And if a benevolent person, desirous of diffusing the knowledge of Christ among the heathen, engage in the arduous undertaking, he must first lose several years before he can attain a competent knowledge of the languages in which he is to address them; even then he labors under the greatest disadvantages in speaking to them; and, after all, he must limit his exertions to two or three nations at the uttermost. Multitudes there are who would gladly encounter labor and fatigue in the service of their fellow-creatures; but they are discouraged by these difficulties, and are compelled to restrain their benevolent wishes through a conscious incapacity to carry them into effect.

Nor is this all; for the unlearned of our own nation sustain incalculable loss through the introduction of foreign words, and foreign idioms, into our own language; insomuch that, if they hear that a book has been penned for the edification of the learned, the author is, in fact, “a barbarian to them,” almost as much as if he spoke in another language.

Suffering thus as we do for the transgression of those builders, we ought at least to shun a repetition of their sins, and to humble ourselves before God for all the pride and worldliness of our hearts.

2. How graciously has God blended mercy with judgment!

When the plan of salvation was perfected, and the time for the more extensive propagation of the Gospel was arrived, God inspired holy men, without any previous instruction, to speak all manner of languages, and to diffuse the knowledge of the truth through all nations; that as by the division of languages he had dispersed men through the earth—so by the gift of languages “he might gather together in one the children of God that were scattered abroad, Acts 2:3-6 with John 11:52.”

The end of that gift of languages having been in a measure attained, and the gift itself withdrawn, he stirred up men of learning and piety in different countries to translate the Scriptures into their respective languages, so that the unlearned might read them in the language which they understood.

What do we of this nation owe to God, and, under God, to our Reformers, for giving us the Bible in our own tongue! If the volume of inspiration were locked up in the languages in which it was first written, how deplorable would be our state! Oh, never, never can we be sufficiently thankful that the fountains of divine knowledge are open and accessible to all!

Moreover, though the languages of men are still different, there is a language in which all the children of God throughout the earth agree—the language of the heart. As far as respects the work of God upon their souls, they all speak precisely the same thing. Sighs and groans and tears are universally the expressions of their sorrow on account of sin. They all agree in exalting Christ as “their wisdom, their righteousness, their sanctification, and their complete redemption.” They glory in Him, and in him alone. They are indeed Barbarians to the ignorant ungodly world, who are ready to say of them as the Jews did of the Apostles, “These men are full of new wine!” they are foolish, they are mad. But they understand each other; though brought from the most distant parts of the earth, there will be found such an agreement between them, as will unite their hearts to each other in the closest bonds of love. What was said of them before their dispersion, may be said of them now again, “They are all one, and they have all one language.” Though Egyptians by nature, they have learned the language of Canaan! Isaiah 19:18, and are again united in building an edifice that shall last forever.

Let us then bless our God for these rich mercies; and from being “strangers and foreigners, let us seek to become fellow-citizens with the saints, and of the household of God.”

Charles Simeon (1759-1836)