Genesis 9:12-16

And God said, “This is the sign of the covenant which I make between Me and you, and every living creature that is with you, for perpetual generations; I set My rainbow in the cloud, and it shall be for the sign of the covenant between Me and the earth. It shall be, when I bring a cloud over the earth, that the rainbow shall be seen in the cloud; and I will remember My covenant which is between Me and you and every living creature of all flesh; the waters shall never again become a flood to destroy all flesh. The rainbow shall be in the cloud, and I will look on it to remember the everlasting covenant between God and every living creature of all flesh that is on the earth.”

Man has no claim whatever upon his God, any more than a vessel has upon the potter who formed it. He is indebted to God for the existence which he has, and depends altogether on his will for the continuance of that existence. But God has been pleased to lay himself under voluntary engagements with his creatures, in order that they may know how gracious he is, and be encouraged to serve him with more lively gratitude. When he had formed man at the first, he entered into a covenant with him to bestow on him blessings to which he could not otherwise have been entitled. And after the extreme wickedness of the world had provoked him to destroy it, he given to make another covenant with Noah, whom he had preserved in the ark. He knew that the severe judgment which he had inflicted on the human race would, for a time at least, strike terror into succeeding generations, and perhaps deter them from cultivating the earth. He therefore gave to Noah an assurance that he would never again destroy all his creatures with a flood; and confirmed this promise by a covenant and an oath.

It will be instructive to mark,

I. The peculiarities of the Noahic covenant—

In many things it differs very widely from any other covenant that God has ever entered into. Its peculiarity is visible,

1. In the parties with whom the Noahic covenant was made—

The covenant made with Adam, included him and his posterity.

The covenant made with Abraham, extended only to him and his believing Seed.

The covenant made with Moses, was limited to the Jewish nation.

But the covenant with Noah comprehended the whole creation. It embraced the beasts of the field, as well as the human race; every living creature, not excepting the lowest reptile, was interested in it.

2. In the blessings which the Noahic covenant promised—

All other covenants held forth spiritual and eternal blessings to those who were admitted into them. Even the Mosaic covenant, which dwelt so much upon the enjoyment of the promised land, can by no means be considered as confining the prospects of the Jews to temporal happiness; for the presence of God among them was very distinctly promised them, together with the special manifestations of his love and favor; and the very land itself was regarded as typical of a better rest, which they were hereafter to receive.

But the covenant made with Noah, promised only that the earth should not any more be destroyed by a flood. It engaged indeed that there should be a constant succession of the seasons until the end of time; but it gave no intimation whatever of spiritual mercies. Being made with the whole creation of beasts as well as men, it promised only such blessings as all the creation could partake of.

3. In the seal with which the Noahic covenant was confirmed—

Every covenant has a seal affixed to it, as a pledge of its accomplishment.

The Adamic covenant was confirmed by the tree of life;

the Abrahamic covenant was confirmed by circumcision;

the Christian covenant was confirmed by baptism.

In each the seal was significant, either of duties undertaken, or of benefits conferred. But the seal that was chosen for the covenant with Noah, was very peculiar. It was the rainbow. Whenever a rainbow appears, it is a sign that there is rain at that very moment descending on the earth; (for a rainbow is nothing more than the rays of the sun reflected from the drops that fall); consequently, it is in itself rather a ground for apprehending that another deluge may come. Yet God was pleased to appoint that as a token and pledge, that he never will deluge the earth again; he has chosen that, I say, which is an intimation of our danger, to be his pledge for our security.

Without insisting any longer on these subordinate matters, we proceed to notice,

II. Wherein the Noahic covenant accords with the Christian covenant—

There certainly are some striking features in this covenant, which, if not intended absolutely to typify the Christian covenant, are at least well calculated to draw our attention to it.

1. The Noahic covenant was founded upon a sacrifice—

This is particularly deserving of notice. As soon as Noah had come out from the ark, he built an altar and offered sacrifices upon it. These sacrifices were to God “a fragrance of a sweet smell;” yes, so acceptable were they to him, that he immediately “said in his heart, I will not curse the ground any more for man’s sake, Genesis 8:20-22.”

Can we refrain from acknowledging the correspondence which this bears with the covenant of grace? The hopes which God has been pleased to give us of deliverance from the curses of his law, are altogether founded on that great sacrifice which was once offered on the cross. The covenant indeed was made thousands of years before our blessed Savior became incarnate; but he was, in the divine intention and purpose, “the Lamb slain from the foundation of the world!”

From the moment he undertook our cause, he engaged to “make his soul an offering for sin, Isaiah 53:10-12;” and it was on that ground that he was to have a people given to him for “a purchased possession, Ephesians 1:14.”

Let us never forget this glorious truth, “Our curse was removed by Christ being made a curse for us! Galatians 3:13;” Our reconciliation with God was effected solely by the blood of his cross! Colossians 1:20; God smelled the sweet savor of his sacrifice, Ephesians 5:2, and determined that all who came to him through Christ would find acceptance with him; and that “through the blood of the everlasting covenant” he would be a God of peace unto them! Hebrews 13:20-21.

2. The Noahic covenant embraced all, without any respect to their moral character—

In the passage before cited, Genesis 8:20-22. God declares that “he would not anymore curse the earth, though the imagination of man’s heart was evil from his youth.” It was not on account of the merits of mankind that God made that covenant with Noah, nor would he withhold the blessings of it on account of their demerits; yes, though he foresaw that men would still be naturally and universally prone to evil, he voluntarily entered into this covenant, in order that he might display his own grace and mercy towards them.

And what did God find in our fallen race that could induce him to enter into covenant with his Son on their behalf? Had he respect to any merit of theirs; or was he prevented by what he foresaw in reference to their demerit? Had he, in short, any other view than that of displaying “the exceeding riches of his grace in his kindness towards us through Christ Jesus?”

The parallel in this respect is exact. There is indeed a point connected with this, which forms rather a contrast than a parallel; and we the rather specify it, because the mention of it is necessary to guard against all misconception of our meaning.

The covenant made with Noah not only extended its benefits to the ungodly, but left them still as ungodly as ever; whereas the covenant of grace makes provision for the change of men’s characters, Jeremiah 31:33; it offers indeed all its blessings to the most unworthy; but when they embrace it, they are made partakers of a new and divine nature, 2 Peter 1:4, which secures the gradual renovation of their souls after the image of their God. “Sin is no longer allowed to have dominion over them, because they are not under the law, but under grace, Romans 6:14.”

Nevertheless, we repeat it, the Christian covenant includes none on account of their superior goodness, nor rejects any on account of their more atrocious sinfulness; but embraces all who will accept its benefits, and imparts salvation to them freely “without money and without price.”

3. The Noahic covenant was immutable and everlasting—

It is over four thousand years since the covenant was given to Noah; and no part of it has ever yet failed. There have been partial inundations, and partial suspensions of fruitful seasons; but at no period, from the deluge to this hour, has anything occurred like the desolation that was inflicted in the days of Noah. And we may rest assured, that the revolutions of night and day, summer and winter, seed-time and harvest, will continue until the day of judgment, when the earth, and all that is therein, shall be destroyed by fire.

And can we not affirm the same respecting the covenant of grace? Is not that “ordered in all things and sure?” We are told that “God, in order to show the immutability of his counsel, confirmed it by an oath; that by two immutable things, in which it was impossible for God to lie, we who have fled to Christ for refuge, might have strong consolation, Hebrews 6:17-18.” And when did He ever violate his solemn engagements? Who that ever sought to lay hold on this covenant, was rejected? Who that firmly trusted in it ever found it to fail him in any one particular? We challenge the whole world to produce a single instance, wherein “God has ever broken his covenant, or altered the thing that had gone out of his lips, Psalm 89:34.”

The comparison between the two covenants in this particular is not forced or fanciful; it is suggested by God himself; who assures us that the covenant of his grace and peace shall be more immovable than rocks or mountains, yes, as unalterable as the covenant which he made with Noah, Isaiah 54:8-10.

We will close the subject with two suitable reflections:

1. What reason have we to admire the forbearance of God!

The continuance of the world, considering the state of its inhabitants, is a most astonishing proof of God’s mercy and forbearance. Let us only look around, and see whether mankind are not almost universally living as they did before the flood, “they were then eating and drinking, marrying and giving in marriage,” and regardless of the warnings of God’s righteous Word.

This is precisely our state; yet God has spared us, instead of inflicting on us the judgments we have deserved. He has even sent us “fruitful seasons, filling our hearts with food and gladness.” What reason then have we to bless and magnify his name! But let us rather turn our eyes inward, and see what reason God has had to make us monuments of his vengeance.

Let us contemplate how many of our fellow-creatures are at this moment suffering the just desert of their deeds, while we continue upon mercy’s ground, and have all the offers of salvation still sounding in our ears. Let us “account this long-suffering of God to be salvation,” let us “seek him while he may be found, and call upon him while he is near.”

2. What encouragement have we to seek his grace!

Without ever once adverting to it in our minds, we are at this moment enjoying the benefits of the covenant made with Noah; and, notwithstanding all our unworthiness, we are yet daily invited to embrace that better covenant, the covenant of grace.

What shall we do then? Shall we continue regardless of God’s mercies, until our day of grace is irrevocably past?

O let us “not despise the riches of his patience and long-suffering and forbearance; but let his goodness lead us to repentance.”

Let us “not receive such stupendous grace in vain.”

Let us entreat him to “look upon the face of his anointed,” as he looks continually upon the rainbow; and for the sake of Jesus to pity and pardon us. Then shall we find favor in his sight, and be delivered from the eternal desolations which must at last come upon the unbelieving world!

Charles Simeon (1759-1836)

Genesis 7:1

The LORD then said to Noah, “Go into the ark, you and your whole family, because I have found you righteous in this generation.”

The Church of God has frequently been at so low an ebb, that its existence cannot now be traced. There have been times, even since the promulgation of Christianity, when the righteous have been but few; they appear to us indeed much fewer than they really were; and, if we had authentic records respecting them, as we have concerning the Jews, it is probable that we would find several thousand worshipers of Jehovah, for one whose name has been transmitted to us, 1 Kings 19:14; 1 Kings 19:18.

But in the patriarchal ages we are certain that the knowledge of God was very limited; yes, so universal was the degeneracy of man before the flood, that piety was confined to one single family; nor were all of them truly pious, though for their parents’ sake they were all made partakers of the same deliverance.

The history before us presents to our view a most distressing scene; a world of sinners doomed to destruction; and the only righteous family in the world selected out of them, to be monuments of God’s sparing mercy. The account given of Noah in the text will lead us to show,

I. The provision made for Noah’s security—

Righteousness is universally an object of God’s regard; and though it is not meritorious in his sight so as to justify men before him—yet is it so pleasing and acceptable to him, that he will on account of it bestow many temporal blessings, and in the eternal world will confer a more exalted state of glory, Ezekiel 9:4 with 1 Timothy 4:8. On account of his eminent piety, God distinguished Noah, and instructed him to make an ark for the saving of himself and his household.

This ark was typical of the Church of Christ. Peter compares it with baptism, by which we are initiated into the Church; and tells us that as Noah was saved by his admission into the ark, so are we by our introduction into the Church, 1 Peter 3:20-21.

To mark the resemblance between the type and antitype, we may observe that:

1. The ark was divinely appointed—

As the Tabernacle in the time of Moses, so the Ark in Noah’s times was made according to a pattern devised by God himself.

Noah never could have thought of constructing such a vessel himself; the suggestion originated with God; the model for it was given by God; nor was even the smallest part of it left to be formed after man’s device.

And who among men ever conceived the idea of saving man through the incarnation and death of God’s only-begotten Son? Who could ever have imagined that Jehovah’s Fellow should become a man; that He should submit to this degradation, yes, moreover should endure the accursed death of the cross, for the purpose of reconciling us to his offended Father, and of “gathering together into one body all things both in Heaven and on earth, Ephesians 1:10.” Who, I ask, would have ever thought of forming a church in such a way, and of saving man by such means? The whole plan bears the stamp and character of a divine origin, according to what is said by the Apostle, “By grace are you saved through faith; and that not of yourselves; it is the gift of God, Ephesians 2:8.

2. The ark was wisely framed—

The ark, it must be confessed, did not accord with those principles of navigation which obtain among us; it was defective in some of the most essential points; it had no mast, no sails, no rudder. But it was so constructed as to convince all who were saved in it, that their salvation was of God alone, and that to him alone was all the glory due. At the same time it was so formed, that every creature in it found ample accommodation.

The Church too is constituted far otherwise than human wisdom would have framed it. Man would have left room for the display of his own skill, and for the establishment of his own righteousness. He would not have chosen to stand indebted wholly to the righteousness of another; that is too offensive to his natural pride; it is “to the Jews a stumbling-block, and to the Greeks foolishness, 1 Corinthians 1:23.” To have no sails or rudder left for him to manage, would be disgusting; because it would necessitate him to feel his entire dependence on God, and to acknowledge, that “it is not of him that wills, nor of him that runs, but of God that shows mercy, Romans 9:16.” Yet in all these things God’s wisdom is displayed.

This way of salvation is justly called, “the wisdom of God, and the power of God, 1 Corinthians 1:24.” It cuts off all possible occasion for boasting, Romans 3:27, and compels us to say, “Not unto us, O Lord, not unto us, but unto your name be the praise!” At the same time it is the most suitable plan of salvation that can possibly be imagined. “While the moral and discreet are constrained to seek refuge in Christ, the vilest prodigal is not left to despair of mercy; he may enter in at the same door with others, and participate in the salvation which God has provided for him.

3. The ark was richly furnished—

There was in the ark an abundant store of provision both for man and beast; so that no creature, from the largest animal to the smallest insect, lacked anything that was needful for it.

Surely in this respect it beautifully represents the Church of Christ, wherein the ordinances of divine grace are administered, and “exceeding great and precious promises are given” for our support. There is not a person in it, from the greatest to the least, who may not find all that can conduce to his health and comfort. There is milk for babes, and meat for those who are of full age, Hebrews 5:13-14. There is “a feast of fat things” provided for our daily sustenance. There are the richest cordials, “even wines upon the lees well refined,” that are dispensed freely to all who desire them. Nothing is lacking; we need never fear lest the store should be exhausted. Nothing is grudged to the lowest servant in the family; all is given to one as well as to another; and to every one, “without money and without price.”

We may yet further trace the typical import of the ark in,

II. The directive given in reference to for Noah’s security—

Noah having finished the ark, waited for further intimations of the divine will, which at length were given him. The direction, as it relates to us, implies two things:

1. That we should use the appointed means of salvation ourselves—

God having formed his church, and provided everything requisite for the preservation of our souls, now speaks to every one of us, “Enter into the ark.”

Christ says to us, “I am the door;” “I am the way, the truth, and the life.” By Him therefore we are to enter in, John 10:9.” By faith in him we shall be placed beyond the reach of harm, and may “rejoice in hope of the glory of God Romans 5:2.” This is the duty to which we are called.

We are not to amuse ourselves with indulging idle speculations about the fitness of the ark to answer its intended purpose; we have no time to lose; the danger is imminent; if we lose the present moment, we may be undone forever. We have nothing to do but to “enter in,” and to commit ourselves to the care of our heavenly Pilot.

2. That we should exert ourselves for the salvation of others—

We should not be contented to go to Heaven alone; we should say with the church of old, “Draw me, and we will run after you, Song of Solomon 1:4.” It is the height of impiety to ask, “Am I my brother’s keeper?” We are all appointed to watch over each other; What the Minister is among his flock, that every Parent and Master is among his children and servants. We should employ all the influence we possess, for the advantage of those around us.

God testified his approbation of Abraham on account of his fidelity in improving this talent; and inflicted signal judgments upon Eli for neglecting to exert his parental authority. If, like Lot, we cannot prevail upon our relatives to follow our advice, we shall not be responsible for them; but if they perish through our neglect, their blood will be required at our hands, Ezekiel 33:8-9. We should therefore warn our children and servants to flee from the wrath to come. We should open to them the way of salvation through faith in the crucified Savior. We should declare faithfully to them, that there is “no other name given under Heaven whereby we can be saved, but the name of Jesus Christ!” and we should urge them with all possible earnestness to seek acceptance through him. In short, we should separate both ourselves and them from an ungodly world, and” seek to be found in Christ, not having our own righteousness, but that which is of God by faith in him.”

III. We are aware that many objections will arise against this advice; which therefore we will briefly consider.

1. We are in the ark already—

It is granted, that as far as the ark designates the visible Church of Christ, we are all inclosed in it In the baptismal service, we pray, that, “as Noah and his family, were saved in the ark from perishing by water, so we, being received into the ark of Christ’s Church, may so pass the waves of this troublesome world, that we may be finally brought to the land of ever-lasting life.” But we must distinguish between the visible and the invisible church.

Our blessed Lord has taught us carefully to distinguish between the fruitful and unfruitful branches; which, though they are both “in him,” will be very differently dealt with by the great Gardener, John 15:2.

The Gospel net incloses many kinds of fish; but only the good will be preserved; the bad will be cast away! Matthew 13:47-48.

In the field, the tares grow together with the wheat; but a separation will be made at last; the one for the fire of Hell, the other for the granary of Heaven! Matthew 13:30.

The Jews were the peculiar people of God; and Paul tells us, that “to them pertained the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;” Yet “he had great heaviness and continual sorrow in his heart on account of them;” which he would not have had, if he had thought that the possession of those outward privileges was sufficient. But he accounts for his feelings by saying, that “all are not Israel, who are of Israel, Romans 9:3-6.” And he elsewhere assures us, in still stronger terms, that it is not any outward privilege or profession that constitutes us Christians, but an inward change of heart, which approves itself to the all-seeing God! Romans 2:28-29.

Let us not then deceive ourselves, or imagine that we must of necessity be saved because we have been baptized; for there was an “accursed Ham” in the ark, as well as a righteous Noah; but let us inquire into the dispositions and habits of our minds; let us examine whether we have given up ourselves unreservedly to God; and whether we are striving to “glorify him with our bodies and our spirits, which are his!”

2. We do not see that we are in any danger—

This was the case with the antediluvian world. They saw no appearance of any deluge; they could not persuade themselves that God would ever inflict such a tremendous judgment on the earth; and they imputed the concern of Noah to superstition, credulity, and folly. But did their unbelief make void the truth of God? Yes rather, did it not harden them to their own destruction? What security then will our unbelief afford us? We see not any symptoms of that wrath which is threatened against an ungodly world; but will it therefore never come? Will the Word of God fail of its accomplishment? Is it safe for us to set up our opinions against the positive declarations of God, and to found all our hopes of salvation upon the presumption that “God will lie”? Seen, or unseen, our danger is the same; and if all perished at the deluge who took not refuge in the ark—so will all perish at the day of judgment who have not “fled for refuge to the hope set before them.”

3. We shall become singular—

This is an objection which we cannot but allow; and it is with pain and grief that we confess its force. We acknowledge that, if we will seek the salvation of our souls in earnest, we must be singular. But whose fault is this? It was not Noah’s fault that he was singular in the old world; it was the fault of those who refused to listen to the voice of mercy, and to obey the commands of God. And surely Noah would have paid a very unfitting deference to the world, if he had followed their example rather than his own convictions, and consented to perish with them, rather than secure his own salvation. Why then should we carry our complaisance to such a criminal extent, when the everlasting salvation of our souls is at stake?

We regret that we are compelled to be singular; but we must confess, It is better to be saved with Noah and his little family, than to perish with an ungodly world! It is better to walk in the narrow and unfrequented way which leads unto life, than to go in the broad road which terminates in eternal destruction.

IV. Dismissing then your objections, “allow a word of exhortation”—

To every one we would address the words of our text, “Enter with all your family, into the ark.” Consider, how near the day of mercy may have come to its close! The day of judgment may be far off, as it respects the world at large; but it may be near at hand as it respects ourselves. The hour of death may be much nearer to us than we imagine; and that will, in effect, be the day of judgment to us. O what shall we then do, if we are not found in the true ark? What shall we do, if we belong not to Him “of whom the whole family in Heaven and earth is named,” and be not numbered among his “little flock,” on whom alone the kingdom of Heaven will be conferred?

Let us only paint to ourselves the distress we would have felt, if we had seen the waters rapidly surrounding us, and the ark shut against us; yet this would be a very faint image of what we shall feel, when the vials of God’s wrath shall be poured out upon us, and no hope of deliverance be afforded.

Let us then “not seek merely, but strive, to enter in.” Let us endeavor to bring all we can along with us. It will be a painful sight, if we are saved ourselves, to see our wife, our children, our servants, our friends perishing around us, and swallowed up in “the lake that burns with fire and brimstone.” On the other hand, what a joy will it be to present them unto God, saying, “Here am I, and the children you have given me!” Let us then exert our influence while we can; and I pray God that our labors may be crowned with success; and that, instead of going to Heaven alone, we may all have some to be “our joy and crown of rejoicing” in that solemn day!

Charles Simeon (1759-1836)

Genesis 6:22

“Thus Noah did; according to all that God commanded him, so he did.”

Never, from the foundation of the world to this hour, if we except the sacrifice which Christ made of himself upon the cross for the sins of men, was there such a demonstration of God’s hatred of sin, as that which was given at the universal deluge. All flesh having corrupted their way, God determined to execute vengeance upon all, and to destroy from the face of the earth every living thing.

There was, however, one favored servant, whom, together with his family, he was pleased to exempt from the general judgment. Noah was a righteous man, and obtained favor in his sight; and, by means prescribed to him by God himself, he was preserved. Let us consider,

I. The obedience rendered by Noah—

It is not easy to form a just estimate of this—

Let us contemplate the circumstances in which he was placed. He was appointed “a preacher of righteousness,” unto all who came within the reach of his ministrations; and he was commanded to declare that God would overwhelm the whole world with a deluge. Of such a judgment there was no appearance whatever for the space of 120 years, during the whole of which period he proclaimed its approach. If at the beginning of his ministrations any were impressed with fear, they soon were led to deride the menace; and to conclude, from the delay, that the threatened calamity would never come upon them.

Let us next notice the means he was directed to use for the preservation of God’s chosen remnant—

He was to build a vessel of stupendous magnitude, capable of holding two of every kind of animals that breathed, and of containing also provision for them. The expense and labor employed in constructing this ark must have been immense; and the ridicule which it must have excited, year after year, must have been almost beyond endurance.

Let us, lastly, observe his perseverance in the use of those means, until he had completed the work assigned him—

Nothing could induce him to desist from his work, until it was perfected in every part. Then he, with his whole family, entered into the ark, having first assigned to every living creature its place; and then “God shut him in!” On that very day the rain descended, and the flood commenced, which speedily reached above the highest mountains, and destroyed every living creature from the face of the earth.

Truly this obedience was of a most exalted character—

It showed how firmly he believed the divine testimony, while yet there was not only no sign of any such calamity, but no conceivable mode by which the threatened judgment could be inflicted.

It showed how much he stood in awe of God; and how determined he was, while yet the means of safety were within his reach, to avail himself of the opportunity that was afforded him, lest he also should be involved in the general ruin.

It showed, too, how boldly he faced reproach, when cast upon him for executing the divine commands. Had such a conduct been called for during the space of a few days only, we would have been the less astonished at it; but when it continued without intermission or abatement for the space of 120 years, we cannot but reckon it among the sublimest acts of obedience ever rendered unto God by fallen man.

But in perfect accordance with this, is,

II. The obedience required of us—

1. The danger to which we are exposed is similar—

God has declared that he will call the whole world into judgment; and that in that day “the wicked shall be turned into Hell, and all the nations that forget God! Psalm 9:17.” We see not, indeed, any preparation for such a judgment; and are ready to think that it never can be executed. But God has denounced it against the whole world; and executed it shall be, whether men will believe it or not. Multitudes who assisted in building the ark, would not believe the declarations of God, until the threatened judgments were inflicted.

So it is with us. Multitudes laugh at the threatenings of God; and will continue to do so, until their day of grace shall have passed, and the wrath of God shall fall upon them to the uttermost!

2. The means provided for our escape are similar—

God has provided an ark for us—even his only dear Son; an ark, into which all who believe shall be admitted, but which will speedily be closed against the unbelieving world. Many think it altogether absurd to imagine that such an ark is provided for us; they would prefer one of their own constructing, and for which their own good works shall afford the materials. To enter into Christ by faith, and to look for salvation through faith in him, is in their eyes an unsuitable device; and it is derided accordingly, as an indication of weakness and folly. But this, after all, will be found “the wisdom of God,” yes, and “the power of God unto salvation” to all those who embrace it!

3. The distinction that will be made between the believing and unbelieving world will also be similar—

Of those who believed the testimony of Noah, not one perished; of those that disbelieved it, not one was saved. Just so it will be at the last day. Those who are “found in Christ,” will be monuments of God’s sparing mercy; while those who have neglected and despised him, will be monuments of his righteous indignation forever and ever!

To expound more, either on the original fact, or on its typical adaptation to our circumstances, will not be necessary; the whole taken together in one combined view will be found, I apprehend, more instructive.

Learn then, from the whole,

1. The office of faith—

It was to his faith that Noah’s conduct on this occasion must be ascribed, Hebrews 11:7. He did not reason on the subject that was revealed to him. He did not say, How can such a deluge be produced?

Or, How can it be supposed that a merciful God should exercise such severity?

Or, How can it be hoped, that, if all the rest of the world be destroyed, any vessel that I can build will preserve me?

It is probable that others argued thus; but he believed, and acted upon, the divine testimony.

Now it is precisely in that way that we must exercise faith in the divine records. We are not to argue, How can it be, that any should be punished with endless torments in Hell?

Or, that so great a part of mankind should be doomed to that fate?

Or, that a simple faith in the Lord Jesus Christ should be sufficient to deliver those, who without such faith must inevitably perish? We are to give credit to the divine testimony; and to assure ourselves, that whatever God has spoken shall surely come to pass—that “Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on him! John 3:36.”

2. The necessity of fearing God—

By this also was Noah actuated; and under the influence of it he prepared the ark, Hebrews 11:7. And if we believe God’s threatenings against sin and sinners, how can we but fear? The wrath of God is not to be disregarded, as a matter of no concern! No, in truth, it befits us to tremble at it, and to flee from it with all imaginable earnestness. Well would it have been for them, if the people whom he warned had feared God also; but, because they would not fear, they perished. So will it be with us also, Matthew 24:37-39. It shall surely be found a truth at last, that “A man who remains stiff-necked after many rebukes will suddenly be destroyed—without remedy! Proverbs 29:1. 2 Peter 2:5; 2 Peter 2:9.”

3. The benefit of obedience—

Here you behold with your eyes what shall be again realized in the day of judgment. Behold Noah as an object of universal derision for 120 years; but now, with his family, borne above the waves in perfect safety, while all the rest of the world, not excepting the very builders of the ark, are overwhelmed in one common destruction! Thus let the ungodly world laugh at piety now, if they will; but such will be the outcome of their contemptuous proceedings, when those who were the objects of their scorn will be honored by their God, and be saved with an everlasting salvation. “Tell the righteous it will be well with them, for they will enjoy the fruit of their deeds. Woe to the wicked! Disaster is upon them! They will be paid back for what their hands have done! Isaiah 3:10-11.”

Charles Simeon (1759-1836)

Genesis 6:6-7

“And the LORD was sorry that He had made man on the earth, and He was grieved in His heart. So the LORD said, “I will destroy man whom I have created from the face of the earth, both man and beast, creeping thing and birds of the air, for I am sorry that I have made them.”

The evil of sin is visible wherever we turn our eyes. Not only has a manifest deterioration taken place in the intellectual and moral qualities of man, but the material world itself, together with all the brute creation, bears marks of God’s displeasure, and of the curse inflicted on account of sin. The spring with all its vivifying powers, or the autumn with all its profusion of matured fruits, does not more surpass the desolate appearances of winter, than the earth at its first formation did the state to which it is now reduced. It was then the garden of the Lord, replete with beauty, and productive of nothing which did not minister to the comfort of its inhabitants; but it is become a waste howling wilderness, infected with plagues, agitated with storms, and fruitful in occasions of sorrow.

Whether any additional curse was inflicted on it at the time of the deluge, we cannot say; but the shortening of man’s life from eight or nine hundred years to less than one tenth of that period, seems to indicate, that both the frame of our bodies, and everything that contributes to their support, have undergone a further change, and “become subject to vanity” in a yet greater degree, than they were before the deluge. However this may be, it is certain that, of all the judgments with which God has ever visited his rebellious creatures, the deluge was the most tremendous. All other expressions of God’s anger have been limited to a few individuals, or cities, or nations; but the flood extended over the face of the whole earth.

That we may view aright this appalling dispensation, let us consider,

I. The wicked state of the antediluvian world—

The degeneracy of mankind had been advancing with rapid strides from the time that Adam fell, to the time spoken of in our text.

1. Their state was characterized by general wantonness—

Our blessed Lord informs us, that “in the days before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, Matthew 24:37-39.” By this he did not mean to condemn the use of those means which God himself had appointed for the maintenance of life and the preservation of our species, but to inform us, that the people were altogether addicted to carnal and sensual indulgences, without paying any regard to their spiritual and eternal interests. The great ends of life were quite forgotten by them; and their only study was, how to dissipate care, and spend their time in pleasure.

2. Their state was characterized by awful depravity—

The expressions used in the preceding and following context clearly show, that wickedness of every kind was practiced without restraint, Genesis 6:11-13. The words themselves are strong; but the frequent repetition of them greatly increases their force. The law of God being disregarded, and human laws not having been framed and executed as they are among us, the strong and violent oppressed the weak and peaceable; and whatever any man’s interest or inclination prompted him to do, that he did without shame or remorse.

We may form some idea perhaps of the state which then existed, from what still exists among uncivilized nations, and among us also, when the restraints of human laws are withdrawn How ready are men to embark their property and risk their lives in privateering expeditions, when they can obtain a licence to rob and plunder their unoffending neighbors! And how terrible are the atrocities committed by victorious armies!

3. Their state was characterized by obstinate impenitence—

For a hundred and twenty years did Noah continue to warn that wicked generation, 1 Peter 3:19-20. By his practice also as well as by his preaching, did he condemn them. Before their eyes “he prepared (with vast expense and labor) an ark for the preservation of his household, Hebrews 11:7;” giving them thereby a certain pledge that the threatened judgments would be inflicted on the impenitent and unbelieving. But they, no doubt, ridiculed his precautions as absurd and visionary; and the longer the judgment was delayed, the more bold was their confidence, and the more bitter their derision! 2 Peter 3:3-6.

Among us, the Gospel, though generally, is not universally, despised; some are brought to listen to its benignant overtures; but to such a degree did the contemporaries of Noah harden themselves against the gracious messages of Heaven, that in that whole space of time there was not (as far as we know) one single person awakened to a sense of his guilt and danger.

Fearful indeed must have been their state, when we consider,

II. The regret which man’s sin excited in the bosom of Jehovah—

We must understand the language of the text, not in a literal sense, but figurative sense—

We are not to suppose that God did not foresee what would happen; for prescience is an essential perfection of His nature; take away his foreknowledge, and you deny him to be God. Nor must we suppose that his happiness was really interrupted by what he saw in his creatures; for he is as immutable in his happiness, as in his nature. The language of the text is accommodated to our feeble apprehensions; it is taken from what passes among men, when they are disappointed in their expectations and endeavors. As a potter, finding that a vessel which he has formed with the utmost care does not answer the desired purpose, regrets his labor, and casts out of his sight the worthless object with indignation and grief—so God represents himself as “grieved at his heart” that he had bestowed upon mankind so much labor in vain.

Nevertheless the figure of speech conveys to us much plain and solid instruction—

The same figure occurs in various other parts of holy writ; sometimes it imports a change from anger to pity, Jonah 3:10, and sometimes the reverse, 1 Samuel 15:11. It is used in both senses, and in connection with the foregoing illustration, Jeremiah 18:3-10. In the text, it is intended to intimate, that God is not an unconcerned spectator of human actions; that he expects men to answer the end of their creation, by seeking his glory and their own happiness—and that he will manifest against sin his heavy displeasure, making all who practice it the objects of his fiery indignation!

The feelings of our Creator on account of man’s apostasy are more plainly shown by,

III. The resolution God adopted in consequence of it—

To destroy all the human race was indeed a fearful resolve—

We can form little conception of the distress occasioned through the habitable globe, when once the flood began to rise above its accustomed limits. Every contrivance would be resorted to, and every eminence be made a refuge, in hopes that the waters would subside, and that a premature death might be avoided. When one place was covered, happy would they feel themselves who could flee to some lofty mountain, and carry with them provision for their subsistence. But they would soon find that they indulged a vain hope; a suspense, more painful than death itself, would soon occupy their minds; and the waves, fast approaching, would at last terminate their lives, which fear and terror had already half destroyed.

It is probable that many would seek admittance into the ark, and cling to it, when every other refuge had failed. Many too would, doubtless, betake themselves to prayer in the midst of their distress. But the time of judgment was come; and mercy, whether exercised or not in the eternal world, could not be extended to them.

Thus it was with Saul, 1 Samuel 15:25-26. Children in vain solicited their parents’ aid; in vain did the fond mother clasp them in her arms, or the affrighted husband strive to support his beloved wife! All, in quick succession, were swept away; and neither man nor beast (those only in the ark excepted) were permitted to survive the wreck of nature.

But, however terrible this judgment was, it was strictly just—

The punishments inflicted by human governors, of necessity, involve the innocent with the guilty; the children suffer through the misconduct of their parents; yet no one on that account exclaims against the laws as unjust. Why then should that be deemed unjust in the government of God, which is approved as just in the governments of men? But God, who is the giver of life, and by whom alone it is maintained—has a right to take life away at any time, and in any manner that he sees fit. Does anyone arraign his providence, if numbers both of men and children are carried off by a pestilence, or overwhelmed in a storm? By what authority then do we prescribe limits to God, and say unto him, “Hitherto shall you go, and no further?” We might as well condemn the Governor of the Universe for inflicting disease and death upon one single infant, as arraign his justice for destroying many. The lives of all are forfeited by sin; and whether he takes them away after a longer or shorter period, or cuts them off singly or at once—he is still the same, “a God of truth and without iniquity, just and right is he.” The Judge of all the earth will do right; and who are we that we should reply against him?”Whoever reproves God, let him answer it.”

Inferences:

1. We are not at all the more safe for having many on our side—

No doubt, the antediluvians fortified themselves against the warnings of Noah, by the consideration that they acted only like those around them. They probably replied, as many at this time do, “If I perish, then what must become of all the world? Is God so unmerciful as to destroy the whole world?” But the outcome showed the folly of all such reasonings; and we should learn from it to expect safety in no other way than in turning from all iniquity, and seeking refuge in Christ Jesus.

2. There will certainly be a day of future retribution—

From the judgment executed at the deluge it is manifest that God will punish sin; but from the indiscriminate manner in which that punishment was inflicted, we may be assured, that there shall be a day in which justice shall be more equitably dispensed, 2 Peter 2:4-5; 2 Peter 2:9, or, as it is called in Scripture, “a day of the revelation of the righteous judgment of God.” Then shall every one receive according to his deeds, whether they are good or evil. “The wicked shall go away into everlasting punishment, but the righteous into life eternal.” May God prepare us all for that great and solemn day!

3. It befits us all to grieve and mourn for our past sins—

Have the sins of men caused God himself to “repent and be grieved at his heart” that ever he formed man; and should not our sins awaken sorrow and contrition in our hearts? O that we could but view them aright! O that we could mourn over them, as it befits us, and weep in dust and ashes! Surely if we go on impenitent in our sins, the day will come, when we shall repent that ever we were created; we shall wish that we had died in our mother’s womb; we shall find that “it would have been better for us if we had never been born.”

Charles Simeon (1759-1836)

Genesis 6:5

“God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.”

The extent of man’s wickedness is far greater than the generality of mankind have any conception of. While a person’s words and actions are inoffensive before men, he is supposed to conduct himself acceptably to God. And even when his words and actions are blameworthy, he is judged as having nothing wrong in his intentions, and as possessing, on the whole, a good heart. But God looks chiefly at the heart, which is the fountain from whence everything that is evil proceeds, Matthew 7:21-23; and his testimony respecting it is, that “the heart,” not of this or that more egregious offender, but of every man by nature, “is deceitful above all things and desperately wicked!”

In the passage before us, God assigns his reason for destroying the whole world by a universal deluge. And that we may be suitably affected by it, I shall set before you,

I. The testimony of God respecting man—

He speaks more immediately respecting the antediluvian world—

In general, the wickedness of man was great in the earth. No doubt, every species of wickedness was committed, in the most shameless manner. But, more particularly, “the hearts” of men were evil, “the thoughts” of their hearts were evil, “the imaginations” of the thoughts were evil, and this too without exception, without mixture, without intermission; for every imagination was evil, and “only” evil, and that “continually.” What a solemn statement is here!

But how could this he ascertained? Who could he competent to judge of this? and on what authority is this declared? I answer, It is the declaration of God, who can discern all things; for “all things are naked and opened before him! Hebrews 4:13;” and he himself says, “I know the things that come into your mind, every one of them, Ezekiel 11:5.” And, as he knows everything, so he is able to estimate the quality of everything; for “he weighs the spirits, Proverbs 16:2.” And this is his testimony, after a thorough inspection of every human being.

But the same must be spoken of man at this day—

God himself repeats the same testimony, in relation to those who survived the deluge, and of all their descendants, Genesis 8:21. And it is as true of us, as it was of them. In proof of this, I will appeal to your own observation and experience.

What, from observation, would you yourselves say was the state of the world around you? Do you not see that evil of every kind reigns to a vast extent; and that piety, except in some very narrow circles of people whom the world regards as weak enthusiasts, is altogether banished; insomuch that you may mix in society for months and years, and yet never once hear them speak with admiration and gratitude respecting all the wonders of Redeeming Love! Of what passes in the hearts of others you are not able to judge; and therefore, in relation to that, I appeal to every man’s own experience. What has been the state of your hearts? As to your words and actions, I will suppose them to have been correct; but your “hearts,” your “thoughts,” “the imaginations of your thoughts,” what report must you give of them? Have they been all correct? Or, could you bear that man should see them as God has seen them? The proud, the envious, the uncharitable, the angry, the vindictive, the impure thoughts, say, (whether carried into effect or not) have they not sprung up within your hearts as their proper soil, and so occupied the ground, that no holy fruits would grow unto perfection? If occasionally a transient thought of good has arisen, how coldly has it been entertained, how feebly has it operated, how soon has it been lost! And, at all events, if compared with what the Law requires, and what God and his Christ deserve at your hands, tell me whether it does not fall so short of your duty, that you cannot venture to call it good, but only evil of a less malignant kind?

Know then, all of you, that this is your real state before God! And now learn,

II. What effect it should produce upon you—

Certainly this view of our state, and especially as attested by the heart-searching God, should produce in us,

1. Humiliation—

Even on a review of our words and actions, I am convinced there is not any one of us who has not reason to be ashamed, especially if those words and actions be tried by the standard of God’s holy Law. But who among us could bear to have all his thoughts inspected and disclosed? Who would not blush, and be confounded before God and man, if his heart were exposed to public view, so that every imagination of every thought of it should be disclosed? Yet God beholds it all; and has as perfect a recollection of all that has passed through our minds from our earliest infancy to this present moment, as if it had passed not an hour ago.

What then befits us, but the deepest humiliation? In truth, our religious thoughts, when compared with what they ought to have been in number and intensity, are no less a ground of humiliation, than those which have sprung from a more impure source; since they prove, indisputably, how defective are our conceptions of God’s excellency, and how faint our sense of the Redeemer’s love. I call on you then, every one of you, my brethren, to “loath yourselves for your abominations,” and to “abhor yourselves,” as Isaiah did, and as holy Job did, “in dust and ashes! Isaiah 6:5 and Job 42:6.”

2. Gratitude—

We have often told you that God has sent to us a Savior, even his only dear Son; and that through Him all our iniquities, however great they may have been, shall be forgiven. But methinks, this is only “a cunningly-devised fable;” for, how can it be supposed, that God should ever have shown such mercy, and manifested such love, towards such vile creatures as we?

But, brethren, however incredible it may appear, it is true, even the very truth of God. Notwithstanding all you have done amiss, “God is not willing that any of you should perish, but that all should come to repentance and live.” Yes, brethren, he has laid all your iniquities on his only-begotten Son; who, agreeably to the Father’s will, has expiated them by his own blood, and will take them away from your souls forever. Tell me, then, whether gratitude does not well befit you? Tell me, whether there should be any bounds to your gratitude? What, do you think, would the fallen angels feel, if such mercy were shown to them? And what are millions of the redeemed now feeling before the throne? Oh, let your souls be penetrated with a measure of their love, and your songs of praise abound day and night, even as theirs.

3. Fear—

Though your hearts may have been renewed by divine grace, you are renewed, brethren, only in part; you have still the flesh within you, as well as the Spirit; and you carry about with you still “a body of sin and death,” from which, to your dying hour, you will need to be delivered. In fact, your whole life must be “a putting-off of the old man, and a putting-on of the new.” I need not tell you what precautions people take, when they carry a light in the midst of combustibles, which, if ignited, will spread destruction all around. Know, that you carry such combustibles about you, wherever you go; and you know not how soon you may come in contact with something that may cause a desperate explosion.

You all know how David fell, in an unguarded moment; and what a dreadful web of evil was produced by one sinful imagination. Know then, what corrupt creatures you are; be sensible of your proneness to commit even the vilest abominations; and pray, day and night, to God, to “hold up your goings in his ways, that your footsteps slip not.”

It was from sad experience that Peter spoke, when he said, “Be sober, be vigilant; for your adversary, the devil, goes about as a roaring lion, seeking whom he may devour; whom resist, steadfast in the faith, 1 Peter 5:8.” He had indulged self-confidence, and had slept when he should have watched; and hence arose his fall, which speaks loudly to every one of us. “Be then, not high-minded; but fear;” and “what I say unto one, I say unto all, Watch!”

Charles Simeon (1759-1836)

Genesis 6:3

“And the Lord said; My Spirit shall not always strive with man.”

Man, at first, was created in the image of his God; but when he fell, he begat children in his own fallen image. His very first-born became a murderer. Some of his posterity, however, were pious; but they, not being careful to connect themselves with those who feared God, were drawn aside from religion by their ungodly wives, insomuch that, in eight or nine generations, “all flesh had corrupted their way,” and “God grieved that he had made man! Genesis 6:6-7; Genesis 6:12.”

In consequence of this, God determined to destroy the whole earth. But yet, being full of mercy, he would not proceed to this extremity without giving to man space for repentance. Accordingly, he commanded Noah to preach to them; and to declare, that in the space of 120 years the threatened judgments should be inflicted, if the people did not avert those judgments by their penitence. During that period his Holy Spirit would continue to strive with them—but no longer; for “he should not always strive with man, who was now become altogether flesh,” and carnal; and who, if he did not repent in the time allotted him, should be left to reap the bitter fruit of his own ways.

That this warning may have a beneficial effect on us, I will endeavor to show,

I. That the Spirit of God, if long resisted, will cease to strive with us.

Certain it is, that the Spirit of God does strive with unregenerate men—

He strove with the whole antediluvian world, by the ministry of Noah; for “by the Spirit did that holy man preach, during the whole period while the ark was preparing, even to the spirits which for their disobedience were condemned, and shut up in the prison” reserved for all impenitent transgressors, 1 Peter 3:19-20.

“To the whole nation of Israel, also, did the Holy Spirit for ages testify, in and by his Prophets, notwithstanding they dealt proudly, and withdrew their shoulder, and hardened their neck, and would not hear, Nehemiah 9:29-30.”

With us also does he strive, both by the ministry of his word, and by his own immediate agency on the hearts of men. For, what is conscience, but God’s vice-regent in the soul? By that, God speaks to us; warning, and inviting us from time to time, if by any means we may be induced to repent and turn unto him. Let anyone only look back upon his past life; and he shall find that there have been some periods when he has felt a conviction upon his mind that it was his duty, and would be his happiness, to seek after God, and obtain, while yet he might, the remission of his sins.

But we resist his sacred motions—

To whom among us may not those words of Stephen be applied, (if not in reference to the present moment—yet certainly in reference to some period of our lives,) “You stiff-necked, and uncircumcised in heart and ears, you always resist the Holy Spirit; as your fathers did, so also do you, Acts 7:51.”

We may not, indeed, have set ourselves in such hostility to the truth as they did; but have we been more practically obedient than they? Have we obeyed the voice of the Lord our God, calling us to repentance, and to a dedication of our whole selves to him? Alas! there has been the same stoutness of heart in us, as in people of a more profane character; many of whom, perhaps, have “said, I will not, but afterwards have repented, and went” into their Lord’s vineyard; while we, perhaps, have said, “I will go, Sir,” but have been as far from executing our acknowledged duty as ever, Matthew 21:28-30.

And will the Spirit always continue to strive with us?

No! we are assured he will not. We know that his motions may be resisted, until they are altogether “quenched, 1 Thessalonians 5:19.” And in many instances has he been driven away by the obstinacy of those with whom he had striven. Of Saul we are told, that “the Spirit of the Lord departed from Saul; and an evil spirit from the Lord troubled him, 1 Samuel 16:14.” And it was not without reason that David prayed, “Cast me not away from your presence! and take not your Holy Spirit from me, Psalm 51:11.”

When God saw his ancient people incurably addicted to idolatry, He said, “Ephraim is joined to idols; let him alone Hosea 4:17.” And what else can we expect, if we continue obstinate in our sins? The doom of Israel must of necessity be ours. Of them it is said, “They rebelled and vexed his Holy Spirit; therefore he was turned to be their enemy, and fought against them! Isaiah 63:10;” and we truly can expect no other, than that He, whose solicitations we refused to follow, as a Friend, shall send forth his vindictive judgments against us, as an Enemy!

Let me then proceed to show,

II. What is the state of a soul thus abandoned by the Lord.

Truly its condition is most pitiable. God has said, “Woe unto them, when I depart from them, Hosea 9:12;” and truly it will be a woeful day for any one of us, if God should ever abandon us to ourselves! for the deserted soul is from that moment given up:

1. Yes, and given up forever to delusion—

It is surprising what delusions an abandoned sinner will harbor in his heart, “I shall have peace, though I walk in the imaginations of my heart to add drunkenness to thirst, and sin to sin, Deuteronomy 29:19.” Refuges of lies he shall have in plenty, to administer to his composure; ‘There is no future state; death is but an eternal sleep; or, at all events, God is too merciful to inflict punishment in a future state; or, at any rate, the punishment cannot be eternal. As for the Holy Scriptures, perhaps they are only the writings of fallible men, like ourselves; or, at best, they are so highly figurative, that you cannot depend upon them.’

Thus men take refuge in infidelity, so that they may rid themselves of records, which, if credited, would be subversive of their peace. And to these delusions God will give them up; as he has said, “They have chosen their own ways, and their soul delights in their abominations! I also will choose their delusions, and will bring their fears upon them! Isaiah 66:3-4.”

In the New Testament, this judgment is yet more emphatically denounced, “They received not the love of the truth, that they might be saved,” says Paul, “and for this cause, God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness, 2 Thessalonians 2:10-12.”

Oh, terrible judgment!—and the more terrible, because they who are subjected to it have no conception that they are lying under it; but it will be the assured portion of all with whom the Spirit of God has ceased to strive.

2. Yes, and given up forever to bondage—

To the power of their own lusts will they be given up, so that Satan shall lead them captive at his will. How awful is that declaration of Solomon, “His own iniquities shall take the wicked himself; and he shall be held with the cords of his own sins, Proverbs 5:22.” Yet this must be the fate of all who constrain the Holy Spirit to depart from them. If men “will despise and reject all the counsel of the Lord, they will assuredly be left to eat the fruit of their own ways, and be filled with their own devices.”

It was so with the Heathen, “who did not retain God in their knowledge; he gave them over to a reprobate mind, Romans 1:28.” It was so, also, with the Israelites, “My people would not hearken to my voice, and Israel would none of me; so I gave them up unto their own hearts’ lust; and they walked in their own counsels, Psalm 81:11-12.”

What is more common than to see this very judgment inflicted before our eyes? The infidel, the drunkard, the whoremonger, the thief, the covetous man, the profane swearer, what slaves do they become to their respective habits! These show us the very truth that I am insisting on; and declare, with one voice, that the Ethiopian may as well change his skin or the leopard his spots, as they renounce the habits to which they have been given over by God.

3. Yes, and given up forever to obduracy—

Pharaoh, for his obstinacy, was given up to a state of hardness that is scarcely to be credited. And how many, in every age, when forsaken by the Lord, have had “their consciences seared as with a hot iron,” and become altogether “past feeling, Ephesians 4:19; 1 Timothy 4:2.” Behold the scoffer, who pours contempt on all religion, and, with daring impiety, cries, “Where is the promise of God’s coming to judgment? for since the fathers fell asleep, all things continue as they were from the beginning of the creation, 2 Peter 3:4.”

If reproved for their impiety, they will in effect say, “Who is Lord over us? Psalm 12:4.” “We know not the Lord; neither will we obey his voice! Exodus 5:2.” Even in death itself, they often evince the very same hardness, and show how entirely they are given over by the Lord. Their friends around them are ready to say, “They died like lambs”—and so indeed they did, even like brute beasts that have no understanding, having no conception of the state which awaits them at their departure hence. A terrible judgment this is! and a certain prelude,

4. Yes, and given up forever to ruin!—

There is a time wherein God may be found, by every living man; but that season may be passed; and a time arrive, when he will no more be found, Isaiah 55:6, and when all God’s offered mercies shall be forever withheld. Such a period had actually arrived to the Jewish nation, when they crucified the Lord of glory. Our blessed Savior, previous to his death, took up this lamentation over them, “O Jerusalem, Jerusalem, you that kill the prophets, and stone them who are sent unto you, how often would I have gathered your children together, even as a hen gathers her chickens under her wings, but you would not! Behold, your house is left unto you desolate, Matthew 23:37-38.” “Oh that you had known, even you, at least in this your day, the things which belong unto your peace! but now they are hidden from your eyes, Luke 19:42.”

Thus, it is to be feared, there may be, even among ourselves, some with whom God will strive no longer; they have so long trifled with the means of grace, and been unprofitable under all the culture that has been bestowed upon them, that they shall be henceforth left only to be gathered, in due season, as fuel for the fire! Hebrews 6:7-8. What a solemn thought, To be left only to “fill up the measure of their iniquities,” and to ”treasure up wrath against the day of wrath! Romans 2:5.” Better were it for a man that he had never been born, than that ever he should live for such an end as that! But such is the state of the deserted soul; and at the appointed hour, “wrath will come upon him to the uttermost!”

Address,

1. Those who are yet withstanding the motions of the Holy Spirit—

Little do you think how greatly you offend your God, or what misery you are entailing on your own souls. But let me ask, Is there one among you that does not look back upon his past rebellion with regret? Is there one who is not persuaded in his mind, that he would have been a far happier man, if he had obeyed the voice of the Lord, and followed, instead of resisting, the dictates of his conscience? How long, then, will you continue this rebellious course? Shall not the declaration in my text affect you? Shall not even the possibility of your day of grace having come to an end, appal you? Do but think how much you have at stake; and how short is the time which you have to seek the things belonging to your peace; I beg you; Arise, before it be too late, and cry unto your God, “if God perhaps may give you repentance, and you may be recovered out of the snare of the devil, by whom you have been taken captive at his will, 2 Timothy 2:25-26.” “Today, while it is called today, harden not your hearts, as in the provocation, as in the day of temptation in the wilderness; lest you provoke God to swear, in his wrath, that you shall never enter into his rest, Psalm 95:7-11.”

2. Those who through grace have obeyed his blessed will—

Truly this is of the Lord, who alone has “made you willing, Psalm 110:3,” and has thus caused you to “differ from those around you, 1 Corinthians 4:7.” Be thankful for this distinguishing grace; but remember that you still need his gracious influences as much as ever. There is no part of the divine life that can be carried on within you but by the operation of the Holy Spirit. He must be within you “a Spirit of wisdom and understanding, a Spirit of counsel and of might, a Spirit of knowledge and of the fear of the Lord, and must make you of quick understanding in the fear of the Lord, Isaiah 11:2-3.” Seek him, then, for all these gracious ends; and be careful that you “do not grieve him,” by any sinful disposition, or any secret neglect, Ephesians 4:30. It is by him that you are to be “sealed unto the day of redemption, Ephesians 4:30,” and by him that you are to be “rendered fit for your heavenly inheritance.” To him, therefore, “I commend you, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them that are sanctified, Acts 20:32.”

Charles Simeon (1759-1836)

Genesis 5:24

“And Enoch walked with God; then he was no more; for God took him.”

The cares of a family are by no means incompatible with a life of devotedness to God. The man distinguished for his piety above all others in the antediluvian world, had a very numerous offspring. His eldest son, Methuselah, was born to him at the age of sixty-five; after which he continued for the space of three hundred years to beget sons and daughters, (verses 1-23) to whom doubtless he paid every attention in his power. Yet he was not impeded in his spiritual course; but found time to serve his God, as much as if he had been free from all concern about this present world.

We shall consider,

I. His conduct—

We are told that Enoch “walked with God.”

1. Walking with God implies agreement—

Enoch, as a fallen creature, was once alienated from God, like others, Ephesians 4:18, and, during his unconverted state, was full of enmity against him both in heart and life, Romans 8:7; Colossians 1:21, “walking after the flesh,” according to the course of this world, and altogether contrary to God, Romans 8:1; Ephesians 2:2; Leviticus 26:27-28. But now he was reconciled to God through faith in Christ. It is said in Hebrews 11:5 that Enoch was “translated by faith;” and though that faith might have more immediate respect to some promise given him relative to his translation—yet we can scarcely conceive but that it had a further respect to the promised Messiah. And this idea is greatly strengthened by the account Jude gives of his foretelling the very manner of the future judgment (verses 4, 15,) for if he prophesied of Christ’s second coming, doubtless he was not ignorant of his first advent; and was brought by this means to an agreement with him both in mind and will.

Thus must all of us obtain reconciliation with God through the blood of Christ, before we can resemble this eminent saint; for it is not possible for “two to walk together except they be agreed, Amos 3:3.”

2. Walking with God implies familiarity—

Friends who associate much together, contract a familiarity with each other; they open to each other their sorrows and their joys; they consult each other in their difficulties; and maintain with the greatest freedom a mutual fellowship. Thus did Enoch with his God. He considered God as his friend; he had familiar access to him at all times; he opened to him all his needs, all his fears, all his trials; he did nothing without first asking counsel of his friend, and engaging his assistance.

Nor was this an honor peculiar to him—it is the duty and the privilege of all the saints.

We may go and knock at the door of our Friend, and he will always open unto us, Matthew 7:7-8 saints.

We may have access to him with boldness and with confidence, even in our most private closet, James 4:8; Ephesians 3:12; Hebrews 10:19.

We may ask what we will of him, and he will do it for us, John 15:7.

He, on the other hand, will come and knock at our door; and will come in and sup with us, Revelation 3:20; John 14:23.

He will communicate to us his secrets, Psalm 25:14; and will in ten thousand ways manifest himself unto us as he does not unto the world, John 14:21-22.

3. Walking with God implies affection—

Affection is the very essence of friendship—mere agreement or familiarity are of little value without it. Where affection does not exist, the fellowship cannot be such as is implied in walking with God. Enoch loved his God, if I may so speak, with all his heart, and mind, and soul, and strength. God would never have given him a special testimony of his approbation, if his heart had been destitute of the sacred flame of love. He went forth to meet his God, as Adam was accustomed to do in his state of innocence; he looked forward with joy to the seasons when he would again renew his fellowship with him. He studied to avoid everything that might in any respect grieve him; and made it the great object of his life to do what was pleasing in his sight.

It is in this way that we also are to walk with God, Hebrews 10:19. We must commune with him not by constraint, but willingly and of a ready mind, 1 John 1:3. We must delight ourselves in him, Psalm 37:4. His loving-kindness must be better to us than life itself, Psalm 63:3; and it must be as marrow and fatness to us to serve and honor him, Psalm 63:5.

How acceptable to God this conduct was, we may learn from,

II. The reward with which God honored him—

The manifestations of God’s presence and favor which he continually enjoyed, were a rich recompense for any self-denial which he exercised, or any exertions which he used, to please his God. But, besides all these,

1. God exempted him from death, the common lot of all men—

All, the righteous as well as the wicked, must pay the penalty of death, which has been entailed on them by the sin of Adam, and been richly merited by their own personal transgressions. But God has been pleased to exempt from it one in the old world, and one in the new, Compare 2 Kings 2:11 with the text. This testimony of his approbation God given to Enoch. He was a bold and faithful witness for God, and doubtless incensed many against him, Judges 14, 15. And God took him from a persecuting and ungodly world, who probably were seeking to destroy him on account of his pungent admonitions.

In Hebrews 11:5 before cited, it is said “he was not found.” This may refer to some search made by his friends (see 2 Kings 2:16,) or rather by his enemies, (see 1 Kings 18:10). God took him in the prime of life, without any previous pain or sickness. To some indeed it might appear a calamity to be taken away, in the midst of his useful labors, and while his family were still looking up to him for instruction and support; but he thought it “far better to depart and to be with Christ,” than to prolong his days in the midst of a tempting and ungodly world; and God gave him the desire of his heart.

We, however diligent in walking with God, cannot hope to participate in such a reward as this. But death shall be disarmed of its sting, so that it shall be to us rather an object of desire, than of fear and terror! 2 Corinthians 5:4; and while the most stout-hearted sinner in the universe trembles at its approach, we shall be enabled not only to meet it with serenity and composure, but to triumph over it as a vanquished enemy! 1 Corinthians 15:55.

2. God exalted him both in body and in soul to a more immediate enjoyment of his presence—

While Enoch was in the body, he could not endure the full splendor of the divine glory, 1 Timothy 6:16; he could only behold his God through the dark medium of faith, 1 Corinthians 13:12, or, at most, be permitted to “see his back parts, Exodus 33:23.” But God translated him, both in body and soul, to the highest heavens; making him thereby not only an eminent type of Christ’s ascension, but a pledge to us that our bodies shall hereafter be raised to a participation of the happiness, which our glorified souls shall enjoy at the instant of their departure from the body.

To what extent the blessedness of every individual will be advanced by the re-union of the soul and body, it is not possible to say; but it is reasonable to suppose, that that which consummates our reward, will greatly enhance our felicity.

This, however, Enoch had not to wait for; he received his full reward at once; and was thereby distinguished from all those disembodied spirits, which, though perfected in glory, waited for their complete happiness until the day of judgment. The happiness of Enoch in communing with God on earth was doubtless exceedingly great; but when he arrived at the full fruition of the divine glory, his blessedness as far exceeded all that he had before experienced, as the early dawn is surpassed by the meridian light.

It need not, however, be any matter of regret to us, that we are not to expect this reward; since, on our dismissal from the body, we shall instantly be in Paradise; and at the day of resurrection, we shall have our bodies raised to a participation of our bliss.

3. God made him a most distinguished monument to the whole world, of the love he bears to those who seek communion with him—

We know but little of the state of those who are gone into the invisible world, though we believe, from the Word of God, that they are completely happy. But here is an evidence to our very senses, that none shall be allowed to “seek God’s face in vain.” Who, after beholding such an interposition of the Deity, such an honor conferred on a “man of like passions with ourselves,” can doubt one moment of the acceptance which all shall find, who serve their God in sincerity and truth? Isaiah 64:5.

In this view then we may consider his reward as a pledge of ours. We shall not be left without many expressions of God’s love even in this world, if we endeavor to walk closely with him. But, whether our present state be more or less joyous, we are sure that in the eternal world we shall not lose our reward. We need only to consider the exalted condition of this distinguished saint and we may see in him the blessedness reserved for us.

Inferences:

1. What an honorable character is the Christian!

We consider those as honorable who associate with great men on earth. But the Christian has higher company than earthly monarchs; he walks with God himself; and God is not ashamed to call him his friend! Hebrews 11:16; James 2:23; John 15:15. In some sense, the Christian is already translated into God’s kingdom, Colossians 1:13, and admitted into the heavenly Zion, and joined to the society of glorified saints and angels, Hebrews 12:22-23.

Let every one then walk worthy of this high calling; and, in a dignified contempt of all inferior objects, endeavor to attain this sublime privilege in its highest perfection.

2. What a happy character is the Christian!

His singularity may bring upon him much odium and persecution. But why should he regard the frowns of men, who enjoys fellowship with God? One smile from his almighty Friend is sufficient to counterbalance all the indignities that can possibly be cast upon him. Yet, after all, his happiness in this world is but as the drop before the shower. When he has filled up the measure of his obedience, God takes him to himself; a band of angels are sent to bear his spirit to the regions of the blessed. It must not be said of the Christian, “He dies;” but merely, that “God translates him” from a world of sin and misery, to a world of blessedness and glory. “Such honor have all his saints, “God grant it may be ours forever and ever! Amen.

Charles Simeon (1759-1836)

Genesis 4:26

“Then men began to call upon the name of the Lord.”

Of the various institutions of religion, some were clearly founded on an express appointment from God himself; others appear to have arisen, in the first instance, from the suggestions of holy men, and to have been afterwards authorized and established by divine authority.

It is manifest that baptism was practiced by the Jews long before it was appointed by Christ as the rite whereby his followers were to be consecrated to his service; but when it was first introduced, or whether by any express command of God, we know not.

The change of the Sabbath from the seventh day to the first was sanctioned by the practice of the Apostles; but whether they received any particular direction respecting it, we are not informed.

The presumption indeed is, that all the observances which God has sanctioned, originated from him; and that men began to practice them in consequence of some intimations from him; but as this is not declared in Scripture, we must be contented to leave the matter undecided.

We are not anywhere told that God commanded men to meet together for the purposes of public worship. If we take the text in the precise sense that it bears in our translation, it would seem that public assemblies of worship were rather the offspring of necessity; and that they arose out of an increase of population, and a growing neglect of personal and family religion.

The text indeed is, in the margin of our Bibles, rendered differently, “Then began men to call themselves by the name of the Lord.” Nor are commentators agreed to which of the versions we should give the preference. We shall therefore include both; and take occasion from the words to show,

I. In what manner we should confess God—

The descendants of Cain, who had become “a fugitive and a vagabond in the earth,” soon cast off all regard for God, and addicted themselves to open and shameless impiety. Lamech broke through the restraints which the Creator had imposed in relation to marriage, and “took unto him two wives;” leaving thereby an example, which in process of time effaced the very remembrance of God’s original institution. From these and other abominations arose an imperious necessity for the godly to separate themselves from the ungodly, and to maintain by an open and more visible profession the honor of God in the world. This they did, and in so doing they have taught us,

1. To separate ourselves from the ungodly—

There is a certain degree of fellowship which must exist between us and the world. But it is by no means desirable to extend it beyond that which the duties of our calling absolutely require. Our Lord repeatedly declares that his faithful followers “are not of the world, even as He was not of the world John 17:16.” The Apostles also with one voice guard us against cultivating the friendship of the world, James 4:4, and teach us to come out from among them, 2 Corinthians 6:14-18, and to live as a distinct “peculiar people, 1 Peter 2:9,” “shining among them as lights in a dark place, Philippians 2:15.”

We should go to them, indeed, when duty calls, as the physician enters the infected chambers of the sick; but we should never forget, that “evil company corrupts good character, 1 Corinthians 15:33;” and that an undue familiarity with them is far more likely to weaken the spirituality of our own minds, than to generate a holy disposition in theirs. In us should be verified the prophecy of Balaam, “Israel shall dwell alone, and shall not be reckoned among the nations, Numbers 23:9.”

2. To make an open profession of our attachment to Christ—

The godly, in the antediluvian world, called themselves “Sons of God,” as distinct from those who were only children of men; and it was foretold that a similar distinction should prevail among the followers of Christ, Isaiah 44:5. If in one instance Peter failed in acknowledging his Lord, on other occasions he witnessed a good confession, and manfully withstood the threatenings of his enemies, Acts 4:8; Acts 4:10; Acts 4:19-20. It may be thought perhaps, that, because Christianity is the established religion of the land, there is no occasion for such boldness now; but the sons of Cain and of Ishmael are yet among us, Judges 11; Galatians 4:23; Galatians 4:29. There are in every place those who deride all vital godliness; and it requires almost as much fortitude to withstand their sneers and contempt, as it does to brave more cruel persecutions.

There is the same necessity for us to “take up our cross and follow Christ,” as there was for the primitive Christians. And the command given to them to “be faithful unto death,” is equally to be regarded by us; for the same conduct will be observed by the Judge towards men of every age and nation, “he will confess those before his Father who have confessed him in the world,” and “deny before his Father those who have denied,” or been ashamed of him, Matthew 10:32-33; Mark 8:38.

But the text instructs us also,

II. In what manner we should worship him—

We cannot doubt but that Adam and his pious offspring maintained the worship of God both in their families and their closets; but until the human race were considerably multiplied, there was no occasion for what may be called public worship. But when the families became so numerous that they were obliged to separate, then it was necessary to call them together at stated times and seasons, that, by forming different congregations, they might all receive instruction at once, and keep up in their minds a habitual reverence for God.

The necessity for public ordinances is obvious; and the benefit arising from them is incalculable:

1. They preserve the knowledge of God in the world—

There is reason to fear, that if there were no public ordinances of religion, the very name of God would be soon forgotten. Notwithstanding the establishment of such institutions, the generality are “perishing for lack of knowledge;” darkness has overspread the land, even a darkness that may be seen and felt! Exodus 10:21 with Isaiah 9:2. But there is some light shining in the world; and that is diffused almost exclusively by the public ministry of the word. Occasionally, God is pleased to instruct men by his word and Spirit, without the intervention of human agents; but, as he has set apart an order of men for the express purpose of propagating his truth, so he delights to honor them as his instruments to convey his blessings to the world. Compare Zechariah 4:11-14 and 2 Corinthians 4:7 with Acts 8:26-39; Acts 10:9-44. Doubtless he grants his blessing to those who read and pray in secret, provided they reverence, as far as their circumstances admit, his public institutions; but never did he, from the foundation of the world, impart his blessing to those who continued to live in an avowed contempt of his ordinances. No, “he loves the gates of Zion more than all the dwellings of Jacob, Psalm 87:2.”

2. They are the means of perfecting his work in his people’s hearts—

God has told us that this was a very principal end for his ordaining men to preach the Gospel, Ephesians 4:11-15; but it is by means of the public ordinances chiefly that Ministers can address the people; and consequently the ordinances themselves are the means by which God accomplishes his end. We have said before, that God will also reveal himself to his people in secret; and it sometimes happens that their communion with him in private is more sweet and intimate than in the public assembly.

But may we not ask, on the other hand, whether, when the heart has been cold and formal in the closet, it has not often been warmed and animated in the church? And is not much of the enjoyment experienced in secret, the result of instructions administered in the public ordinances? In the one they gather the food; in the other they ruminate and chew the cud; but the pleasure and nourishment derived to their souls must be acknowledged, in part at least, as originating in their public duties. To these has God promised his peculiar blessing, Exodus 20:24; Matthew 28:20; and therefore we should “reverence his sanctuary,” and join with one consent in a public surrender of ourselves to God. See Zephaniah 3:9; Zechariah 8:20-22.

Address,

1. Those who have others under their authority—

Parents, and Masters, you are responsible to God for the exercise of your power and influence. Will you then, either by precept or example, encourage a conformity to the world, or a disregard of the worship of your God? O “destroy not their souls, for whom Christ died!” Employ your authority for God; and, whatever opposition you may meet with in the world, learn to say with Joshua, “As for me and my house, we will serve the Lord! Joshua 24:15.”

2. Those who are acting for themselves—

If you have “chosen the good part,” be careful that it “be not taken away from you,” either through the love of this world, or through the fear of man. Be steadfast, and “endure unto the end, that you may be saved at last.” If you lose your life for Christ’s sake, you shall find it unto life eternal! But if you are “walking in the broad road,” think where it leads; and begin to serve your God in this world, that you may be honored by him in the world to come, John 12:26.

Charles Simeon (1759-1836)

Genesis 4:8-10

“Now Cain talked with Abel his brother; and it came to pass, when they were in the field, that Cain rose up against Abel his brother and killed him. Then the LORD said to Cain, “Where is Abel your brother?” He said, “I do not know. Am I my brother’s keeper?” And He said, “What have you done? The voice of your brother’s blood cries out to Me from the ground.”

It is scarcely to be conceived how much iniquity there is in the heart of fallen man! That we have passions which incline us occasionally to deviate from the path of duty, is nothing more than what all feel and confess; but that we are ready to perpetrate all manner of evil, not excepting even murder itself, few are sufficiently candid or intelligent to acknowledge. This seems an excess of wickedness, of which human nature, unless in very extraordinary circumstances, is not capable. To such a charge most men would be ready to reply, “Is your servant a dog, that I should do this thing?”

But we may behold in Cain a just picture of ourselves. What he was by nature, that are we also. The first-born of Adam, begotten after his own fallen image, shows what all are, until renewed by grace, “they live in malice and envy, hateful, and hating one another;” and their contempt of God is equal to all the other odious qualities that defile their souls! We cannot but be struck with this in the history of Cain, who having murdered his brother Abel, presumed even to insult his God. His conduct will come properly under our review, if we consider,

I. The Murder of Abel—

In this awful transaction, there are two things to be inquired into:

1. The manner in which Abel’s murder was perpetrated—

Satan, in his assaults on man, can exert himself only by wiles and stratagems, not being permitted to exercise his power against us in any other way. But when he employs human agents in his service, he stirs them up to combine in their attacks “deceit and violence.” Such were the weapons with which the blood-thirsty Cain sought the destruction of his brother Abel.

“He talked with Abel his brother.” What the subject of the conversation was, it would be foolish to speculate; but that it was of a friendly nature, there can be no doubt. It was evidently with a design to allure him into a place of solitude, where he might effect his murderous purpose without difficulty or detection. Had he disclosed the sentiments of his heart, he would have put his brother on his guard; whereas by feigning affection towards him, he would remove all fear or suspicion from his brother’s mind, and facilitate the accomplishment of the fatal deed, Psalm 55:21.

To similar means assassins have had recourse in all ages. It was thus that Joab slew both Abner and Amasa, “he sent messengers after Abner, and took him aside in the gate to speak with him quietly, 2 Samuel 3:26-27.” “To Amasa he said, Are you in health, my brother? and took him by the beard to kiss him, 2 Samuel 20:9-10.” But his pretenses to friendship were only to secure access to them, that he might strike with effect the dagger to their heart.

It was thus that Absalom also contrived to murder his brother Amnon; he made a feast for all his family, and expressed particular solicitude to have the company of Amnon; but the whole was a cover-up, to effect the destruction of his brother in the midst of his convivial mirth, 2 Samuel 13:26-28.

The murder of a brother is such an atrocious act, that it scarcely admits of being aggravated by any circumstances; but if anything can aggravate it, surely the treachery of Cain must awfully enhance its guilt. Had it been the effect of sudden wrath, it had even then been criminal beyond the power of language to express; but being the result of premeditation and contrivance, of deceit and treachery, its enormity is increased a hundred-fold!

2. Cain’s motive to murder Abel—

Gladly would we, if possible, find somewhat to extenuate the guilt of this transaction; but the more minutely we examine it, the more heinous it appears. The Scripture informs us, that Cain, in the commission of this act, was impelled only by envy and hatred. God had been pleased to testify his acceptance of Abel and of his sacrifice, while no such token of approbation was given to Cain. The effect of this should have been, to lead Cain into a close examination of his spirit and conduct, and to make him earnest in prayer, that he might know why this preference had been given to Abel, and how he also might obtain the favor of his God. But, alas! his heart was filled with envy and wrath, insomuch that his whole countenance was changed. In vain did God expostulate with him on the unreasonableness of his behavior. “The spirit that dwelt in him lusted to envy, James 4:5;” this malignant passion “was as rottenness in his bones, Proverbs 14:30,” so thoroughly had it corroded his very inmost soul.

The excellence of Abel’s character served only to add fuel to the flame. His virtues were the motive for his murder; so “impossible is it to stand before envy, Proverbs 27:4.” Cain hated in him the divine image, as much as he envied him the divine favor. The light of his brother’s example was offensive to Cain’s eyes; and on this account he sought to extinguish it. John, having told us that Cain slew his brother, asks, “And why did Cain murder Able?” he then answers, “Because his own works were evil, and his brother’s righteous, 1 John 3:12.”

Such were the motives by which Cain was instigated to this infernal deed. The murder was first committed in his heart; and then completed with his hand; according to that saying of the Apostle, “He who hates his brother is a murderer, 1 John 3:15.” Indeed there is such a connection between “envy, deceit, and murder, Romans 1:29.” that wherever the first is harbored, the rest would follow of course, if God in his infinite mercy did not interpose to limit the operation of our sinful propensities.

God, who “makes inquisition for blood,” would not allow the murder to be concealed; he therefore sought out the offender, and commenced,

II. The judicial inquiry—

It is said, that “Whose hatred is covered by deceit, his wickedness shall be showed before the whole congregation, Proverbs 26:26;” and where that hatred has proceeded to murder, God in his providence has generally fulfilled this saying. On this occasion, the Governor of the Universe proceeded exactly as he had done upon the first transgression. He summoned the criminal, and made inquiry at his hands. In the trial we notice,

1. Cain’s denial of the fact—

Being interrogated, “Where his brother Abel was,” he answered with consummate effrontery, “I know not! Am I my brother’s keeper?” Alas! how inseparable the connection between guilt and lying! But what blindness had sin induced upon his mind, and what obduracy upon his heart! What could he imagine, when he thus flatly denied any knowledge of his brother? Did he suppose that he could deceive his God? Had he forgotten that omniscience was an attribute essential to the Deity? Yes, such is the atheism which sin produces he said in his heart, “Tush, God has not seen; Can he see through the thick clouds? Job 22:14.”

Not contented with uttering this impious falsehood, he added an insult, which we should scarcely have thought he would have dared to offer to his earthly parent, much less to his Maker and his God. Behold this murderous wretch presuming to incriminate his Judge, and to reprove him as unreasonable and unjust! “Am I my brother’s keeper?” that is, ‘What right have you to interrogate me respecting him?’ We stand amazed at this effort of impiety. But, in truth, it is no other than what is daily exemplified before our eyes.

If we question men respecting the performance of any of their duties, they will not hesitate to condemn our expectations as unreasonable, and the laws on which they are founded, as absurd; and when the authority of God is urged in support of his law, they will not scruple to arraign the wisdom and equity of the Lawgiver himself.

The very manner in which Cain attempted to conceal his crime was of itself a strong presumption against his innocence. What need had he to be offended with an inquiry after his brother, if he really knew not where he was? What occasion was there for all this petulance and profaneness? But it was in vain to deny a fact which the all-seeing God was ready to attest, Psalm 94:7-10.

2. Cain’s conviction before God—

He had effectually silenced his brother’s voice; so that no testimony could be borne by him. But the blood which he had shed, had a voice which cried aloud; a voice which reached the throne of Almighty God, and brought him down to plead the cause of injured innocence.

Indeed, every sin has a voice, which speaks powerfully in the ears of God, and calls for vengeance on the head of him who has committed it. It was in vain to dispute the testimony of Jehovah. The criminal stands confounded, and awaits the sentence awarded by his Judge. Surely now then at least we shall behold him softened; his obdurate heart must now relent; and he will accept with resignation the punishment of his iniquity. Not so indeed! He expresses no contrition; he asks not once for mercy; he complains indeed, but not of himself, not of the guilt he has contracted, not of the deed he has perpetrated—but of the punishment he has incurred, “My punishment is greater than I can bear.”

But let not this be wondered at! It is the effect of sin to sear the conscience, and to harden the heart! And the more heinous our transgressions are, the more shall we be disposed to incriminate the authority that calls us into judgment for them. Even in Hell itself this disposition is exercised, yes, it rages with uncontrolled and incessant fury; the damned spirits “gnaw their tongues for pain, and blaspheme the God of Heaven because of their pains, and repent not of their deeds! Revelation 16:10-11.”

Hence then we may observe,

1. How soon did “the enmity which God has put between the Serpent’s and the Woman’s seed begin to show itself!

It is an undeniable fact, that “all who live godly in Christ Jesus do suffer persecution, 2 Timothy 3:12;” and the world, yes sometimes Christians themselves also, are ready to think that the opposition made to them is discreditable to their cause. But our Lord and his Apostles taught us to expect precisely the same treatment which they themselves received, John 15:18-20. They inform us also how all the Prophets were used by those among whom they sojourned Acts 7:52; they declare that, in all ages, even from the beginning of the world, “they who have been born after the flesh have persecuted those who were born after the Spirit, Galatians 4:29;” and that all “the blood shed from the time of righteous Abel” to the time that Christ himself was nailed upon the cross, Matthew 23:35, served to illustrate “the enmity of the carnal mind against God,” and the path in which all must walk who would finally attain to glory. Hence persecutors are emphatically said to “go in the way of Cain, Judges 11.”

Let none then think it strange that they are called to endure a fiery trial, as though some strange thing happened unto them, 1 Peter 4:12;” but “let them rejoice and glorify God on this behalf 1 Peter 4:13-14; 1 Peter 4:16;” knowing that myriads who are now in Heaven “came there out of great tribulation, Revelation 7:14;” and that, “if they also suffer with Christ, they shall in due time be glorified together with him! Romans 8:17.”

2. How vain is it to cultivate the friendship of the world!

If, in any situation, fellowship could have been maintained between a carnal and a spiritual man, we may well suppose that it should exist between the two first men who were born into the world, educated as they must have been with the strictest care, and necessitated as they were to cultivate a friendly fellowship on account of the contracted state of society in the world; yet not even these could enjoy spiritual communion with each other.

It is true, that all natural men do not give themselves up, like Cain, to the dominion of their lusts; but it is equally true, that all men have in their hearts the same envious and malignant passions, James 4:5, and that, until they are renewed by divine grace, they are enemies to true religion, Romans 8:7.

Hence we are told to come out from the world and be separate, because there can be no more true communion between believers and unbelievers, than between light and darkness, or Christ and Belial, 2 Corinthians 6:14-15; 2 Corinthians 6:17. And those who, in opposition to this direction, choose the unregenerate for their associates, or form still more intimate connections with them, are sure to “suffer loss” in their souls; and, if saved at all, they are “saved only so as by fire, 1 Corinthians 3:15.”

3. How certainly “sin will find us out” at last!

We may conceal our iniquities from man; but we can never hide them from God, “There is no darkness nor shadow of death where the workers of iniquity may hide themselves.” God does not often interfere to make known our guilt, as in the case before us; (though the interpositions of His providence in the discovery of murder are sometimes extremely marked and visible;) but in the day of judgment “he will make manifest the very counsels of our hearts.”

It will be in vain then to deny our guilt, or to raise those captious, not to say impious, objections, which now appear to us of so much weight! Everything will be substantiated by the fullest evidence, and be recompensed according to its desert. O that “in that day we may be found without spot, and blameless!” This may be the state of all, not excepting even murderers themselves, provided they wash in the fountain of Christ’s blood, and be renewed by his Holy Spirit. Let us then seek his pardoning and renewing grace. Then shall we be enabled to “stand before our God with boldness,” and “give up our account to him with joy, and not with grief.”

Charles Simeon (1759-1836)

Genesis 3:21-24

“Also for Adam and his wife the LORD God made garments of skin, and clothed them. Then the LORD God said, “Behold, the man has become like one of Us, to know good and evil. And now, lest he put out his hand and take also of the tree of life, and eat, and live forever”—therefore the LORD God sent him out of the garden of Eden to cultivate the ground from which he was taken. So He drove out the man; and He placed cherubim at the east of the garden of Eden, and a flaming sword which turned every way, to guard the way to the tree of life.”

The works of God are extremely different from those which are carried on by man. Creatures of limited capacity are compelled to act as unforeseen occasions require; and hence their works are, for the most part, independent and detached, without being regulated by any fixed system; but the works of God are all united and harmonious, as parts of one grand whole.

In the structure of the tabernacle and all its diversified rites, there was not anything, however minute or obscure, which did not shadow forth some mystery. This appears from the strict injunction given to Moses to “make everything according to the pattern shown to him in the mount.”

It is thus also with respect to all the most remarkable events recorded in the Bible, whether they relate to the Jewish, patriarchal, or antediluvian ages; they were all, in some respect, figurative and emblematic.

Among these we must certainly number the fall of man, with all its attendant circumstances; the covenant made with him, the means by which he was induced to violate it, the way provided for his recovery, were all of lasting and universal importance.

In like manner, the facts specified in our text must be regarded, not as mere uninteresting happenings, but as occurrences of most mysterious import.

In God’s conduct towards our first parents, as it is here related, we may see,

I. The manner in which he illustrated to them his promised salvation—

Our first parents, feeling in themselves the sad effects of their fall, “sewed fig-leaves together and made themselves aprons.” But God was pleased to clothe them in another manner, even with the skins of beasts; and thus to direct their attention to:

1. The blood of atonement—

We are not expressly told that the animals which were slain on this occasion were offered in sacrifice; but if we duly weigh the reasons for believing that God ordered them to be slain for this purpose, we can scarcely entertain any doubt upon the subject.

In the first place, we may be sure that the offering of sacrifices was not an institution of man’s device; and that, if it were, it could not be pleasing and acceptable to God. How could it enter into the mind of man to imagine, that the blood of a beast could make any satisfaction to God for sin? What connection is there between the blood of a beast and the sin of man? There was much more reason to think that God would be displeased with the unauthorized destruction of his creatures, than that he would be so pleased with it as to forgive the iniquities of mankind on account of it. Moreover, had not God himself enjoined this method of propitiating his anger, we cannot doubt but that he would have answered the presumptuous offerer, as he did the Jews, “Who has required this at your hands? Isaiah 1:12.” But we know that when a bleeding sacrifice was offered to him by Abel, he testified his acceptance of it in a visible manner, probably by sending fire from Heaven to consume it. We cannot doubt, therefore, but that the institution of sacrifices was of divine appointment.

In the next place, if sacrifices were not now instituted, we can scarcely account for the slaughtering of the animals, and much less for God’s direction respecting it. It is thought indeed by some, that the flesh was given to our first parents for food; but this seems very improbable, because God told Adam at this very time, that he should henceforth exist, not upon the fruits of the garden as before, but on “the herb of the field,” which should be produced only by constant and laborious cultivation, Genesis 3:18-19. Nor was it until after the flood that God gave to man the liberty of eating the flesh of animals Genesis 9:3. Hence, if the animals were not offered to God in sacrifice, they were killed merely for their skins, which seems to be by no means an adequate reason for God’s interposition. On the contrary, if they were by God’s commandment offered in sacrifice, we see, what we are in no other place informed of, the origin of the institution; and at the same time we behold abundant reason for God’s special interference.

We see what instruction and consolation our first parents must derive from such an ordinance; for while they beheld their own desert in the agonies and death of an unoffending creature, they must be encouraged to look forward to that Seed of the Woman, who was in due time to offer himself a sacrifice for the sins of the whole world.

We cannot doubt therefore but that this was the time when sacrifices were instituted; and that, as they were appointed by God to prefigure the great sacrifice, they were enjoined at this time for the express purpose of directing the views of fallen man to that atonement which Christ should afterwards offer to God upon the cross. In this sense, as well as in the divine purpose, may Christ be called, “The Lamb of God slain from the foundation of the world! Revelation 13:8.”

2. The righteousness of Him who made that atonement—

When we are told that “the Lord God made coats of skins, and clothed them,” can we suppose that nothing was intended by him but to provide more conveniently for their decency and comfort? Impossible! There was in this a deep stupendous mystery. Adam and Eve thought only of a covering for their bodies; God pointed out to them a covering for their souls. They were despoiled of their original righteousness; and they needed a robe to cover their naked souls, that they might again stand before God “without spot or blemish.” All means which they could devise for this purpose would be ineffectual.

God therefore was pleased to shadow forth to them the righteousness of Christ; of Him who was “to be the atoning sacrifice for their sins,” and emphatically to be “called, The Lord our Righteousness, Jeremiah 23:6.”

How far they beheld the substance in the shadow, we cannot say; but there is abundant proof that the same means were used in subsequent ages to represent the Savior to the world. All the vestments of the priests, sprinkled with the blood of sacrifices, clearly showed in what manner all were to be clothed who would be “a holy priesthood to the Lord.” And the language of Prophets, and Apostles, and of Christ himself, has so strict an analogy with the event before us, that we cannot but discern their harmony and agreement. Isaiah speaks of being “clothed with the garments of salvation, and covered with a robe of righteousness, Isaiah 61:10;” Paul, enjoying the fuller light of the Gospel, says more plainly, “Put on the Lord Jesus Christ, Romans 13:14;” And our blessed Lord more plainly still, “I counsel you to buy from me gold tried in the fire, that you may be rich; and white clothing, that you may be clothed, and that the shame of your nakedness may not appear, Revelation 3:18.”

We need only further observe, that in this marvelous appointment God taught our fallen parents to look to Him through one Mediator, and to make that one object the only ground of all their hopes; or, in other words, to expect pardon only through His atoning blood, and acceptance only through His meritorious and perfect righteousness.

Having seen how strongly God illustrated to them his promised salvation, let us notice,

II. The means he used to secure their acceptance of it—

He banished his guilty creatures from Paradise, and, by the ministration of angels, prohibited effectually their return to it. This he did,

1. Partly in judgment—

The ironical and sarcastic expressions which purpose to be the reason of this dispensation, are certainly strong indications of his heavy displeasure. The flattering hope of “becoming as gods,” had led Adam and his wife to transgress the divine command. Now therefore God casts it, as it were, in their teeth, with holy indignation, in order that they might see what they had gained by their folly and presumption. And whereas they had hitherto enjoyed the liberty of eating all the fruits of Paradise, and especially that which was a pledge to them of God’s eternal favor, he drives them out from the garden, to live in a far different manner by the sweat of their brow, and to feel that they were cut off from that life, which, had they maintained their innocence, would have been consummated in glory.

Thus we behold them driven as outcasts from God and happiness, and doomed to a life of labor and sorrow which would outcome in a painful death, and (if repentance intervened not) would end in everlasting misery.

2. Partly in mercy—

God’s judgments in this world have always been tempered with mercy; yes so tempered, as to be capable of being turned into the richest blessings. Thus it was in the case before us.

Our first parents had been accustomed to consider the tree of life as a pledge of the divine favor; and would be likely to regard it in the same view after their fall, as they had done before. Under this delusion they would be ready to embrace these means of reconciliation with their offended God, and would be led thereby to neglect the means which God had prescribed. Persisting in this mistake, they would pacify their own consciences; and having lulled themselves asleep under the guilt of their transgressions, they would perish in the midst of all the mercy which God had offered them through the mediation of his Son.

To prevent these fatal consequences, God cuts them off from all access to the tree of life, and thus necessitates them to seek for mercy in his appointed way. Precisely as in destroying the Jewish nation and polity, God punished his people indeed, but at the same time consulted their truest interests, by rendering it impossible for them to fulfill the righteousness of the Mosaic law, and thereby “shutting them up unto faith in Christ! Galatians 3:23;” so did he expel our first parents from Paradise, that they might have nothing to divert their attention from that “Seed of the Woman who was in due time to bruise the Serpent’s head.”

Thus did God “in judgment remember mercy;” and, in the very hottest exercise of his anger, provide means for the richest display of his unmerited, unsought kindness.

From this subject we may learn,

1. The antiquity of the Gospel—

Whenever Salvation by the blood and righteousness of the Lord Jesus is insisted on, it is exclaimed against as a new doctrine; but it is none other than “the good old way, Jeremiah 6:16,” which has been pointed out by our Reformers, by the Apostles, by the Prophets, and by God himself from the beginning of the world. God showed it to our first parents immediately after their fall; he showed it them not only by a prophetic declaration, but also by an emblematic exhibition. And our very clothing in which we are so apt to pride ourselves, would, if we considered the origin and occasion of it, lead us to that way, even to Jesus, in whom alone we can find righteousness and life. Let us then hold fast the Gospel, without regarding the senseless cavils of the world; and while “the proud make it only a stumbling-block, and the conceited reject it as foolishness,” let us receive and glory in it as “the power of God and the wisdom of God.”

2. The necessity of embracing it—

Like our first parents, we are ready to rest in the signs and seals of the covenant (as baptism and the Lord’s supper), instead of fleeing to the Savior himself. But whatever devices we use for the reconciling of ourselves to God, they will all prove vain and useless; we shall find them “a bed too short to stretch ourselves upon, and a covering too narrow to wrap ourselves in, Isaiah 28:20.” There was one way appointed from the beginning; that way has been progressively displayed, and illustrated in different ages; but it has never been altered, no not in the slightest degree. “There never has been any other name whereby we could be saved, but that of Jesus Christ, Acts 4:12;” and the only difference between us and the Jews, or us and Adam, is, that we behold in meridian splendor the truths, of which they saw only the early dawn.

Let us be persuaded then that all access to life by the first covenant is stopped; and that all plans for covering our own shame will be in vain. We must all be accepted through one sacrifice, and all be clothed in one righteousness; and all comply with that direction of the prophet, “In the Lord shall all the seed of Israel be justified, and shall glory.”

Charles Simeon (1759-1836)