Genesis 19:17

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

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

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

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

I. The urgent advice given to Lot—

If we consider the circumstances of Lot:

1. The advice given Lot was most beneficial—

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

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

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

2. The advice given Lot was most benevolent—

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

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

II. The urgent advice, as applicable to ourselves—

Our condition is certainly very similar to Lot’s—

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

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

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

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

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

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

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

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

Address,

1. To those who are at ease in Sodom—

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

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

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

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

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

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

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

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

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

Charles Simeon (1759-1836)

Genesis 18:32

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

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

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

Let us observe,

I. How dear to Him are their persons!

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

1. God’s kindness to them personally—

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

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

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

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

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

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

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

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

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

II. How acceptable to Him are their prayers!

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

1. For themselves—

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

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

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

2. For each other—

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

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

3. For the ungodly—

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

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

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

Observe,

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

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

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

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

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

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

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

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

Charles Simeon (1759-1836)

Genesis 18:19

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

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

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

I. The use we should make of influence—

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

1. To enforce the commands of God—

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

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

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

2. To promote the best interests of men—

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

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

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

II. The benefit of using our influence aright—

This is great,

1. To those who exercise it—

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

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

2. To those over whom it is exercised—

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

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

1. In a way of inquiry—

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

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

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

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

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

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

2. In a way of reproof—

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

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

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

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

3. In a way of encouragement—

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

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

Charles Simeon (1759-1836)

Genesis 18:13-14

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

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

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

We propose to consider:

I. The reproof given to Sarah—

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

1. A just expostulation—

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

Abraham’s was a laugh of admiration and joy.

Sarah’s was a laugh of unbelief and distrust.

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

2. A convincing interrogatory—

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

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

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

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

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

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

3. A reiterated assurance—

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

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

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

II. The instruction to be gathered from it—

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Charles Simeon (1759-1836)

Genesis 17:9-10

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

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

I. What were the great ends of circumcision—

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

1. A seal of their privileges—

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

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

2. A memorial of their engagements—

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

3. An emblem of their duties—

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Charles Simeon (1759-1836)

Genesis 16:13

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

ADDRESS—

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

Charles Simeon (1759-1836)

Genesis 15:8

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

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

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

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

Let us consider,

I. The inquiry which Abram made—

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

1. Its nature—

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

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

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

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

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

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

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

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

2. Its importance—

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

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

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

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

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

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

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

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

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

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

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

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

Let us learn from hence,

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

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

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

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

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

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

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

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

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

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

Charles Simeon (1759-1836)

Genesis 15:5-6

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

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

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

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

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

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

We shall endeavor to set before you:

I. The faith Abram exercised—

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

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

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

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

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

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

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

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

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

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

II. The benefit Abram obtained—

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

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

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

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

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

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

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

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

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

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

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

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

APPLICATION—

We entreat you, Brethren,

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

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

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

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

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

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

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

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

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

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

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

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

Let nothing comfort you while you are destitute of Christ.

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

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

Charles Simeon (1759-1836)

Genesis 15:1

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

We may here observe:

I. The most eminent saints need encouragement—

They are apt at times to feel discouragement:

1. From a review of past difficulties—

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

2. From a prospect of future trials—

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

3. From an apprehension of disappointed hopes—

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

II. The encouragement which God affords them—

God affords them the richest encouragement:

1. He assures them of protection—

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

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

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

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

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

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

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

Charles Simeon (1759-1836)

Genesis 14:18-20

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

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

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

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

I. The respect which Melchizedek paid to Abram—

Melchizedek was a person of most singular and mysterious character—

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

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

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

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

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

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

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

Let us now turn our attention to,

II. The return which Abram made to him—

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

1. An acknowledged duty—

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

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

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

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

2. A hidden mystery—

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

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

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

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

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

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

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

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

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

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

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

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

Charles Simeon (1759-1836)