Exodus 19:3-6

“Then Moses went up to God, and the LORD called to him from the mountain and said, “This is what you are to say to the house of Jacob and what you are to tell the people of Israel: ‘You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself. Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.’ These are the words you are to speak to the Israelites.”

We cannot but admire God’s condescension in noticing our fallen race. When we see him renewing to them his acts of kindness after repeated instances of ingratitude, we are yet more amazed. And when we behold him entering into covenant with the most rebellious of his creatures, and binding himself by promises and oaths to load them with his richest benefits, we are altogether lost in wonder.

Since the time that Israel were liberated from their bondage in Egypt, about six weeks had now elapsed; during which time every successive trial had evinced that they were a rebellious and stiff-necked people. But, instead of casting them off, God commissioned Moses to propose to them a covenant, wherein they should engage to be obedient to his will, and he would engage to make them truly prosperous and happy.

The same condescension does God manifest to us; as will appear if we consider,

I. The mercies which God has already given us.

Those enumerated in the text were distinguishing mercies.

God had inflicted the heaviest judgments on the Egyptians; but had brought out his people safely and triumphantly. The eagle, to rescue her young from impending danger, will bear them upon her pinions to a place of safety, to the mountain, which he had long before marked as the place where they should worship him and enjoy his presence, Deuteronomy 32:11. Exodus 3:12. This “they saw;” and therefore could not question the goodness of God towards them.

And have we no distinguishing mercies to call forth our gratitude?

What though we have never experienced such miraculous interpositions; have we not, both individually and collectively, unbounded reason for thankfulness on account of the peculiar favors conferred on us?

Think how many millions of the human race are sitting in darkness and the shadow of death, without the smallest knowledge of the Savior, or even of the one true God! But we are favored with the light of Scripture revelation, and, we hope we may say too, a faithful ministration of the word of life.

Reflect further, how many, under distress of mind, or body, or estate, are sinking under the insupportable load of their afflictions, while we have experienced but little trouble, perhaps so much only as to display more clearly the goodness of God in our repeated deliverances.

Consider also, how many have within a few months or years been summoned into the presence of their God, while we have yet our lives prolonged, and further space given us for repentance.

Could we but realize these thoughts, we should see that not even the Israelites themselves had more reason for gratitude than ourselves.

Let us from the consideration of God’s past mercies extend our views to,

II. Those mercies which he has yet in reserve for us.

Those which he promised to the Israelites were exceeding great.

“All the earth was the Lord’s;” and therefore he might have taken any other people in preference to them. This is evidently the meaning of the text; and it should not be overlooked; but he had chosen them in preference to all others, Deuteronomy 7:6-8; and promised to exalt them above all others in national honor, and individual happiness.

What an unspeakable honor was it to them to be made “a holy nation,” consecrated in a peculiar manner to the service of their God! To be “a kingdom of priests,” all having access to God, to offer to him the sacrifices of prayer and praise! and to be regarded by God as “his peculiar treasure,” which he prized above all, and would secure to himself forever!

What a happiness too to all of them, as far as worldly prosperity could make them happy; and, to those who could discern the spiritual import of these promises, what a source it was of unutterable peace and joy!

But the mercies promised to them were only shadows of those which are reserved for us.

These promises have their chief accomplishment under the Gospel dispensation, 1 Peter 2:9. And O! how inconceivably “great and precious” are they! Believers are at this time amidst the ungodly world, what the Israelites were in Egypt: “a chosen generation,” objects of God’s sovereign and eternal choice. They are “a royal priesthood,” even “kings and priests unto their! God Revelation 1:6,” having dominion over sin and Satan, and “yielding up themselves to him as a living sacrifice, acceptable to him through Jesus Christ.” As embodied under one head (the Lord Jesus), and living under the same laws, and enjoying the same privileges—they are also “a holy nation;” and as differing from all others in their views and principles, their spirit and conduct, they are “a peculiar people zealous of good works, Titus 2:14.”

These are the blessings promised to men under the Gospel; and it will be utterly our own fault if we are not partakers of them.

But these blessings must be sought for in God’s appointed way. Let us therefore consider,

III. The terms upon which he will bestow them upon us.

The promises of God to Israel were altogether conditional.

We have seen what he engaged to do for them; but it was upon the express condition, that they “obeyed his voice, and kept his covenant.” They must take him for their God and devote themselves to his service. And then he would make them his people, and give them incessant and increasing tokens of his love and favor.

This covenant was not wholly legal, nor wholly evangelical, but a mixture of both. Inasmuch as it prescribed conditions, it was legal; and inasmuch as it secured to them a remission of sins upon their returning unto God, it was evangelical. But on the whole the legal part was far the more prominent; and the promises were made void by their neglecting to perform the stipulated conditions.

Those promises made to us, though absolute in some respects, are conditional in others.

Under the Christian dispensation, all is of grace. Grace is not only the predominant feature, but the sum and substance of the New Covenant. Repentance, faith, and holiness, are not merely required, but bestowed, Acts 5:31; Hebrews 12:2; Romans 6:14; and that freely unto all who ask for them at the hands of God Ezekiel 36:37. “By the grace of God we are what we are;” and “by grace are we saved” from first to last.

Yet faith and obedience are indispensably necessary to our eternal salvation; nor need we be afraid of speaking of them as conditions of our salvation, provided we be careful to divest them of all idea of merit, or of being a price whereby ulterior blessings are to be purchased.

God has given us a covenant of grace; and that covenant we must embrace; and it will be in vain to hope for acceptance with God, if we do not found all our hopes of happiness on Christ the Mediator of that Covenant.

God has also given us a revelation of his will; and that will we must do; nor will that “grace of God ever bring salvation unto us, if it does not lead us to deny ungodliness and worldly lusts, and to live righteously, soberly, and godly in this present world! Titus 2:11-12.”

These then are the terms on which we shall enjoy all the privileges of God’s chosen people; and, though it is true that “without Christ we can do nothing,” it is also true, that the only way in which we ever can attain eternal happiness, is, by repentance towards God, and faith in our Lord Jesus Christ. Christ is ready to save all; but he will ultimately prove a Savior to only those who obey him.

In applying this subject to ourselves, we shall,

1. Deliver God’s message to you.

Observe how solemnly God’s injunction to Moses respecting the delivery of this message is twice repeated in the text. In reference to this, God twice says by the prophet, that “he protested, yes protested earnestly,” to this people, Jeremiah 11:7. But you have already seen that the promises in our text refer principally to the dispensation under which we live. To you therefore must this message be addressed, in the name, and by the command, of God himself. And, as Moses “laid before the faces of that people the words which God commanded him,” so also would we “use great plainness of speech,” while we are delivering to you the message of the Most High God.

The terms on which alone you can be saved have been already stated to you. We ask you then, is there anything unreasonable in them? Are you not rather so convinced of their reasonableness, that, if we were to tell you that you were at liberty to disregard God’s covenant, and to violate his will, then you would cry out against us as impious blasphemers? Behold, then, we have a testimony in your own consciences in favor of the message which we have delivered to you; and, if you continue to expect Heaven on any other terms, you will be self-condemned to all eternity! See Jeremiah 11:1-5.

2. Inquire what answer we must return to God.

Moses received the people’s answer, and reported it to God. And O that we could near the same answer from you all, “All that the Lord has spoken, we will do!” It is true, they spoke in their own strength, and therefore failed to execute their promises; but surely it was good to form the determination; it showed that they saw the equity of God’s commands; and, had they sought strength from God to fulfill his will, their resolution would have produced the best effects. But are not many of you disposed rather to reply, “As for the word that you have spoken unto us in the name of the Lord, we will not hearken unto you! Jeremiah 44:16.” Perhaps you are not yet hardened enough to make this reply in words; but is it not the language of your hearts and lives? Must we not carry this report to God? O that you would hearken to God’s voice, before it be too late! Jeremiah 13:15-17!

But we trust there are some of a better mind among us, some who cordially assent to whatever God has been pleased to propose. On behalf of them we pray, that God may fix this pious disposition abidingly in their hearts, 1 Chronicles 29:18. Happy are we to see the rising purpose to obey God! But we must caution all not to adopt the purpose lightly, or to carry it into execution in a partial or listless manner. The message of God in the text is, “If you will obey my voice indeed.”

Our obedience must be sincere, habitual, and unreserved! We must not be satisfied with mere resolutions, but must carry them into effect; nothing must divert us, nothing must intimidate us, nothing must retard us. But let us hold fast the covenant of grace, and uniformly obey the commands of God, and then all. the blessings of grace and glory shall be ours!

Charles Simeon (1759-1836)

Exodus 17:11

“As long as Moses held up his hands, the Israelites were winning, but whenever he lowered his hands, the Amalekites were winning.”

It pleases God, in general, to effect his purposes by certain means; yet the very means he uses are, for the most part, such as tend only to illustrate his power, and to lead our minds up to him as the first great Cause of all. But on no occasion has the truth of this observation more manifestly appeared, than in the history now before us, wherein we are informed, that the success of the Israelites in an engagement with Amalek was made to depend, not on the bravery of the soldiers, or the skill of their commander, but on the holding up of the hands of Moses at a distance from the field of battle.

In discoursing on this remarkable event, we shall consider it as,

I. A typical history.

The whole history of the Israelites, from their deliverance out of Egypt to their establishment in the land of Canaan, was altogether of a typical nature; but we shall limit our observations to the circumstances now under our consideration.

1. We may notice a typical reference, in the conflicts which the Israelites maintained.

The Israelites had scarcely come out of Egypt, before they were attacked by the Amalekites, though no provocation had been given on their part. This represented the opposition which the world and Satan make to the true Israelites, as soon as ever they separate themselves from the ungodly, and set their faces towards the promised land. Though they do nothing to merit persecution, yes, though, in every point of view, they are become more excellent and praiseworthy, and desire nothing but to prosecute their journey peaceably through this dreary wilderness—yet are they hated, reviled, persecuted; nor can they obtain the inheritance prepared for them, without arming themselves for the combat, and “warring a good warfare.”

2. We may notice a typical reference, in the commander under whom they fought.

Joshua was appointed to set the army in array, and lead them out to battle. Now the very name of Joshua is precisely the same with that of Jesus, Acts 7:45; Hebrews 4:8, who is “given to us by God to be our leader and commander Isaiah 55:4.” He is “the Captain of our salvation,” under whom we are enlisted, and under whose banners we fight. Whether we bear more or less the brunt of the battle, it is he who appoints us our respective stations; and it is to him that we must look for direction and support. And while, “as good soldiers of Jesus Christ, we endure hardness” at his command, we may depend on him for all necessary provision, and for an abundant share of the spoils of victory.

3. We may notice a typical reference, in the means by which they obtained the victory.

The rod of Moses was that with which he had wrought his wonders in Egypt; and it was a special emblem of the divine power. This he was to hold up in the sight of Israel on an adjacent hill; and, while he held it up, they prospered; but when, through weakness, he let it down, their enemies prevailed against them.

Now it is thus that we are to obtain the victory against our enemies; we must have our eyes fixed on the power of God exerted in our behalf; as long as we have clear views of this, we shall vanquish every adversary; but, if at any time this ceasees to be exalted in our eyes, we shall surely faint and fail.

4. The lifting up of the hands of Moses may further denote the efficacy of prayer. And it is certain that our success will fluctuate, according as our applications at the throne of grace are continued or relaxed.

But this history may further be considered as affording us,

II. An instructive lesson.

1. It may well teach us that whatever mercies we have received, we must still expect conflicts.

The Israelites had been brought through the Red Sea, and fed both with manna from Heaven, and water from the solid rock; and they might have fondly dreamed of nothing but security and peace; but they were rather called to scenes of difficulty and danger.

Thus it is with us, when we commit ourselves to the guidance of the pillar and the cloud. We may think perhaps that, because we are reconciled to God, and made heirs of his kingdom, we are henceforth to enjoy uninterrupted tranquility; but we shall soon find that we have to “wrestle; and that too, not only with flesh and blood, but with principalities and powers.” We may indeed be screened for a season by the good providence of God; as the Israelites were kept from going through the territory of the Philistines, lest they should be discouraged by the opposition that they would have met with from that warlike people, Exodus 13:17; but we are men of war by our very profession; and, sooner or later, our courage and fidelity will be put to the test. It is through much tribulation that we must enter into the kingdom; and we must “fight the good fight of faith, before we can receive the crown of righteousness from the hands of our righteous Judge.”

2. It may well teach us that we must not despond, though our success for a time would appear doubtful.

The Israelites in this very first encounter were at times repulsed; and victory was long held in suspense, before it was finally declared in their favor. Thus we must expect, that our enemies, though frequently beaten, will return to the charge, and often threaten our very destruction.

If wounded, we must apply to Christ for healing.

If faint, we must beg him to renew our strength.

If driven before our enemies, we must rally, and resume the contest, ever remembering under whom we fight, and how much depends upon a victorious outcome.

We must also, like Aaron and Hur, assist each other; holding up each other’s hands, and encouraging each other’s hearts; nor ever terminate our exertions, until God shall scatter all our enemies, and bruise under our feet the vanquished foe.

3. It may well teach us that a believing use of the appointed means, however inadequate, or even useless, they may appear, will be crowned with success at last.

Nothing can be conceived less connected with the outcome, than the means which were used by Moses; yet were they necessary; for if, when through infirmity the use of them was intermitted, the scale of victory was instantly turned in favor of the Amalekites, much more, if he had disregarded them altogether, would the most fatal effects have followed; but the persevering use of them procured at last the desired success.

Thus the attending of public ordinances, and waiting upon God in secret, may seem but ill-calculated to produce such great effects as are said to depend upon them; but, as the occasional and unallowed neglect of these duties is attended with many painful consequences, so a willful contempt of them would infallibly terminate in our destruction.

On the other hand, a diligent and continued attention to them will and must prevail; our prayer shall go up with acceptance before God, and the word we hear shall prove “the power of God to the salvation of our souls.” Only let us “lift up holy hands without doubting,” until the evening of life, and we shall be “more than conquerors through him that loved us!”

Address,

1. Those who know nothing of spiritual conflicts.

If those who are at ease in Zion, and experience no spiritual conflicts, were real Christians, there would be no resemblance at all between them and the Israelites, by whom they were typically represented; and all that is spoken about the Christian warfare, the armor provided for us, and the General under whom we fight, would be altogether without a meaning. But in vain shall the true Israelites expect peace, as long as there are any Amalekites in the world! Our Lord “came not to send peace on earth, but a sword;” and though he may, in some instances, cause our enemies to be at peace with us—yet will they never be so much at peace, but that we shall have many to contend with. Or, if men should cease from troubling us, we shall have enough, both from Satan and our own lusts, to call forth all our exertions, and to make us fervent in imploring help from God. Let those, then, who feel not these conflicts, inquire whether their peace be not the consequence of a captivity to their enemies, instead of a victory over them; nor let them ever expect to reign with Christ, unless they first enlist under his banners, and fight after his example.

2. Those who are ready to faint by reason of their conflicts.

Your insufficiency to withstand your enemies often discourages and disquiets you; but the Israelites prevailed, notwithstanding their inexperience in the art of war, because they had God on their side. Fear not then, you “whose hands are weak, whose knees are feeble, and whose hearts are faint; for, behold, your God shall come and save you! Isaiah 35:3-4.” Behold, his power is now exalted in your sight; look at it; remember what it has effected in the days of old; and know, that it shall be exerted in your behalf, if you do but trust in it.

Nor forget what a Captain you are fighting under! The world which molests you, has been overcome by him; and “the prince of this world has been judged” by him. Fight on then a little longer, assured that you shall before long put your feet upon the necks of your enemies, and enjoy the fruits of victory forever and ever!

Charles Simeon (1759-1836)

Exodus 17:5-6

“The LORD answered Moses, “Walk on ahead of the people. Take with you some of the elders of Israel and take in your hand the staff with which you struck the Nile, and go. I will stand there before you by the rock at Horeb. Strike the rock, and water will come out of it for the people to drink.” So Moses did this in the sight of the elders of Israel.”

The whole of man’s pilgrimage on earth is but a succession of trials and deliverances. And God so ordains it to be, because it is for our greatest good, “Trials work patience; and patience, experience; and experience, hope.” The frequent recurrence of difficulties to the Israelites in their journey through the wilderness may serve as a looking-glass wherein to view the state of the Church in this world, and, more or less, of all the individuals that are in the world; and the interpositions of God on their behalf show what is the real, though less visible, course of his providence at this time.

Scarcely had the waters at Marah been sweetened for their use, and manna been given them for their support, than they again experienced a most afflictive pressure (a lack of water for themselves and their livestock); and again a miraculous deliverance, at Massah or Meribah.

We propose to notice in our present discourse,

I. The circumstances of this miracle.

And here there are two things to which we would call your attention:

1. The time of the miracle.

The Israelites had renewed their murmurs against God; and were so incensed at a renewal of their difficulties, that they were ready to stone Moses for having brought them into their present trying situation! As for their Divine Benefactor, they even questioned whether he were with them in the camp or not; assured that, if he was, he was unmindful of their necessities, or unable to relieve them.

Yet at the very moment that they were so offending the Divine Majesty, did God interpose for their relief. What an exalted idea does this convey to us of the patience and long-suffering of God! And, if we were to mark the seasons of God’s interpositions in our behalf, we would find abundant matter for admiration and gratitude.

2. The manner of the miracle.

This singularly displays the grace of God. God makes Moses, whom they were ready to kill as their enemy, the instrument of their deliverance. He orders the rod, which had wrought such wonders in Egypt and at the Red Sea, to be used, not for their destruction (as might have been expected), but for the supplying of their necessities. He himself, whose very existence they had questioned, went to preside visibly on the occasion; and the elders, who had so unreasonably doubted his power and love, were allowed to be eye-witnesses of the miracle wrought for their preservation.

How remarkably does this illustrate the precept which God has given us, “not to be overcome with evil, but to overcome evil with good!” And what convincing evidence does it afford us, that, “where sin has abounded, his grace shall much more abound!”

But though these circumstances are instructive, the chief thing to he noticed in the miracle, is,

II. The hidden mystery contained in this miracle.

We can have no doubt but that this part of sacred history was intended to typify and prefigure Christ as a source of all spiritual blessings to the world, 1 Corinthians 10:4.

1. Divinely appointed.

No one would have conceived the idea of looking for water in that rock, any more than in any other spot throughout the plain whereon it stood; nor would it have entered into the mind of man to bring water out of it by the stroke of a rod. But God appointed both the rock and the rod to be means and instruments of communication between himself and his distressed people.

Just so, who would ever have thought that God’s only dear Son would be given unto us; and that blessings should be made to flow down to us through the wounds inflicted on him both by God and man? Yet “all this was done according to the determinate counsel and foreknowledge of God.” “He was smitten, stricken by God and afflicted,” that our souls might be redeemed from death, “He was wounded for our transgressions, that by his stripes we might be healed.” Yes, it is a faithful saying, that “the Father sent the Son to be the Savior of the world.” “It pleased the Father that in Christ should all fullness dwell;” and that “we should receive out of his fullness” “everything that pertains to life and godliness.”

2. All-sufficient.

“The water gushed out of the stricken rock, and flowed like a river; so that it abundantly supplied the whole camp of Israel, (both men and animals,) following them in all their journeyings for the space of eight and thirty years.

Just so, who ever lacked, who has once drunk of the water that Christ gives to his Church and people? Never did any of them, never shall any, thirst again; for “the water that Christ gives them shall be in them a well of water springing up unto everlasting life! John 4:13-14. “

3. Universally accessible.

The water from the rock flowed to every quarter of the camp; and the people instantly dug pools for its reception, so that men and cattle were supplied without the least difficulty, Numbers 21:16-18.

Just so, how free is our access to Christ; free to all people, and at all times! Hear his own invitation, and the invitation of his Spirit, of his Church, and of all that know the value of those living waters, Revelation 21:6-7. As the vilest murmurers in the camp drank of that stream, so may even the most flagrant rebels in the universe drink of these living waters, Psalm 68:18, Christ has within him the fullness of the Spirit, and “pours out that Spirit abundantly, Titus 3:6. ” upon all who call upon him; upon all, without price, Isaiah 55:1, without stint, John 7:37-39, and without upbraiding, James 1:5.

We may learn from hence.

1. The experience of real penitents.

Their thirst after the Savior is urgent and insatiable, Matthew 5:6; What a blessed sight would it be to behold a whole congregation as eager in their desires after Christ, as the Israelites were after a supply of water for their bodies! May the Lord hasten the season when this thirst shall prevail throughout all the world!

2. The mercy reserved for them.

They may feel many painful sensations, and be greatly disquieted for a season; but the promise which God has given them shall surely be realized by all! Isaiah 41:17-18; Isaiah 43:20.

Charles Simeon (1759-1836)

Exodus 16:35

“The Israelites ate manna forty years, until they came to a land that was settled; they ate manna until they reached the border of Canaan.”

The history of the Israelites in the wilderness contains an uninterrupted series of miracles. It might be well expected, that two million people encamped in a barren desert would soon begin to need fresh supplies of food. And so it happened. In a month after their first departure from Egypt, they had exhausted the store that they had brought with them. But God, who had brought them thus far, would not allow them to remain destitute any longer than was necessary to try their faith and patience. He therefore gave them from the clouds a peculiar kind of food, (such as had never been seen before,) a small white substance, like coriander-seed, which, when ground in a mill and baked or seethed in water, was extremely palatable.

We propose to make some observations upon,

I. The provision God gave the Israelites.

Let the occasion on which he gave the manna be first considered.

Instead of confiding in that God who had so often, and so wonderfully interposed for them, they murmured against him in a most impious manner, wishing that he had involved them in the judgments which had desolated Egypt, rather than that he should have brought them into their present difficulties. And though their complaints were directed professedly only against Moses and Aaron, they were, in fact, against God himself, by whose direction alone every step had been taken.

How astonishing was it that God should take occasion from such a grievous act of impiety to give them such tokens of his love and mercy! Might we not have expected rather that he should execute upon them his severest judgments? But thus he has done in all ages, in order to display the sovereignty and the riches of his grace!

To Adam, Genesis 3:6; Genesis 3:12; Genesis 3:15.

To Saul, Acts 26:10-16.

To ourselves in unnumbered instances, making our sins the occasion of deeper humiliation.

Next, let us notice the directions he gave respecting the manna.

They before to gather the manna from day to day, reserving none of it for the morrow, verse 19. This was to teach them their entire dependence upon God, and impress them with a sense of God’s continued care of them. And though we are not forbidden, yes rather are commanded, to make suitable provision for our families—yet in the habit of our minds we are to be continually dependent on God, and free from all anxious care or distrust.

They were not to gather any on the Sabbath, but to provide a double portion on the day preceding it. How early was the observance of the Sabbath inculcated! The law was not yet given; therefore the observance of the Sabbath was not a mere ceremonial commandment. Nor was the injunction relative to it either given by Moses, or received by Israel, as a new thing. It doubtless had been enforced from the beginning of the world; and consequently we, no less than the Jews, are bound to lay aside all temporal concerns, as much as possible, on that day, and to consecrate it wholly to the service of our God.

They were to preserve some of it in a pot, and lay it up before the Lord as a memorial for future generations, verse 33. They were not to forget the mercies given to them; but rather to transmit to their last posterity the remembrance of them; in order that they also might be led to serve and trust in the living God.

And have not we also memorials of the love of God to us? Search the records of our national history, or let every one consult his own personal experience; and we shall find abundant reason to adore that God, who has interposed for us in ten thousand dangers, and supplied our continually returning needs.

The peculiar interposition of God in relation to the manna deserves also particular notice.

It was so ordered by his providence, that, when the members of the different families had put together the portions which they had severally collected, and measured it out again for the purpose of distributing to each his regular portion, there never was found any excess, or any lack, verses 6–18. What this was designed to teach us, we are at no loss to determine; since God himself has suggested the proper improvement of it.

We all are members of one great family. Some, by God’s blessing on their diligence, or by some other means, possess much; while others, through a variety of circumstances, possess but little; we ought therefore (not indeed to make one common stock, but) to “lay put aside something for the poor, according as God has prospered us, “that, as far at least as the enjoyment of the necessities of life are concerned, there may be an equality; the abundance of the rich supplying the necessities of their less-favored brethren, 2 Corinthians 8:14-15. O that there were in all of us such a heart, and that, instead of scraping together all that we can save, for the purpose of enriching our families, we found our happiness in doing good, being “glad to distribute, and willing to share!”

From viewing the mercies God given to the Israelites, let us turn our attention to,

II. The corresponding provision he has given us.

The apostle Paul tells us, that the manna of which we have been speaking, was “spiritual food 1 Corinthians 10:3.” It was carnal indeed in its immediate use; but it typically shadowed forth the food on which our souls must live; and, to those who partook of it in faith, it was a source of spiritual and eternal blessings.

The Lord Jesus Christ has fully explained the subject to us; and drawn a parallel between the manna on which the Israelites subsisted, and himself as the life of our souls, John 6:32-58. We shall not trace that parallel here, but consider the subject in a more appropriate view.

Three things then we wish you to remark:

1. The freeness of this provision.

What have we done to merit the gift of God’s dear Son? We were rebels against the Majesty of Heaven, and deserved nothing but “wrath and fiery indignation to consume us!” The manna rained around the tents of the murmuring Israelites was not more freely given, than Christ is sent to us, and salvation by him is offered to us in the Gospel! Isaiah 55:1.

2. The suitableness of this provision.

The manna was adapted to nourish equally the infant and adult. And to whom is not Christ suited? The great sinner will find in him precisely such a Savior as his necessities require. The weak, the timid, the disconsolate, yes, all people in all possible circumstances, shall find that he is as much suited to their individual cases, as if God had sent him for them alone; and to their palate, as though they themselves had chosen what kind of a Savior they would have.

3. The sufficiency of this provision.

The vigor of all was renewed from day to day by means of the food provided for them; and they were enabled to march or fight, as occasion required.

What cannot he do who feeds upon the Lord Jesus Christ? What conflicts shall not he support; what victories shall not he gain? “The grace of Christ will be sufficient for him;” and he will be “able to do all things through Christ who strengthens him”

He who gathers most of this heavenly manna, will indeed have no excess; but he who gathers ever so little, shall have no lack”; Twice is it repeated in our text, that they ate of the manna until they arrived at the promised land; never did it fail them; nor did they ever need any other food. And thus assuredly shall Christ continue to the end, as the support of all who feed upon him; and, in possessing “that hidden manna,” they shall have all that they can need in this dreary wilderness; they shall have a pledge and foretaste of Heaven itself! Revelation 2:17.

Charles Simeon (1759-1836)

Exodus 16:16-18

“This is what the LORD has commanded: ‘Each one is to gather as much as he needs. Take an omer for each person you have in your tent.'” The Israelites did as they were told; some gathered much, some little. And when they measured it by the omer, he who gathered much did not have too much, and he who gathered little did not have too little. Each one gathered as much as he needed.”

To exercise faith, in opposition to all the dictates of sense, is no easy attainment. For instance; the Jews in the wilderness soon found that they had no means of subsistence; and no prospect was before them, but that of speedily perishing by hunger and thirst. Yet they did not well to murmur against Moses and Aaron, who, as God’s appointed agents, had brought them forth from Egypt; in fact, their murmuring was against God himself, to whom they should rather have applied themselves in earnest prayer for the relief of their necessities. The wonders which he had already wrought for them were abundantly sufficient to show them, that, while under his care, they had nothing to fear. Doubtless the pressure of hunger and of thirst rendered it difficult for them to believe that God would provide for them; and God therefore mercifully bore with their impatience, and relieved their needs; he gave them water out of a rock; and supplied them with bread from the clouds, even with bread sufficient for them from day to day.

In relation to the manna, which was rained every night round about their tents, and which they were commanded to gather for their daily use before the risen sun had caused it to melt away, there was this very peculiar circumstance daily occurring during the whole forty years of their sojourning in the wilderness, that, while the head of every family was to gather a certain portion (an omer, about five pints,) for every person dependent on him, “and when they measured it by the omer, he who gathered much did not have too much, and he who gathered little did not have too little. Each one gathered as much as he needed.”

Now this circumstance being so very peculiar, I shall endeavor to unfold it to you in its proper bearings; in order to which I shall consider it,

I. As a historical record.

A more curious fact we can scarcely conceive; and it is the more curious, because it occurred, not occasionally in a few instances, but continually, for forty years, through the whole camp of Israel.

It arose, I apprehend,

1. From God’s merciful disposition towards them.

A variety of circumstances might occur from time to time to prevent some heads of families from making the necessary exertion before the sun should have dissolved the manna, and have deprived them of the portion which they ought to have gathered. Illness, in themselves or their families, might incapacitate them for the discharge of their duty in this matter; or a pressure of urgent business cause them to delay it until it was too late. In this case, what must be done? God, in his mercy, took care that there should be in some a zeal beyond what their own necessities required, and that their abundance should he sufficient to counterbalance and supply the needs of others. In order to this, he needed only to leave men to the operation of their own minds. They did not collect the food by measure, but measured it after they had brought it home; so that they might apportion it to every member of their family, according to the divine command.

Hence it would often occur, that one who was young, active, vigorous, and disengaged, would exceed his quota; while another who was enfeebled by sickness, or depressed by sorrow, or occupied with some urgent business, as that of attending on his sick wife and family, might collect but little. Neither the one might think of administering relief, nor the other of receiving it; but in all cases where there was excess or lack found in the exertions of one, there was a corresponding lack or excess in another; so that, on measuring the whole, there was no excess or defect throughout the whole camp.

In fact, this, in some respect, obtains throughout the whole world; for though there is doubtless a great disparity in men’s possessions, arising from different circumstances, the rich unwittingly supply the necessities of the poor, by dispersing their wealth in return for the comforts or elegancies of life. And thus, to a much greater extent than men in general are aware, is equality produced among them; all having necessary food and clothing.

2. From their bountiful disposition towards each other.

In this view Paul quotes the very words of my text. He is exhorting the Corinthians to liberality in supplying the needs of their poorer brethren; he tells them, however, that he did not mean to burden them for the purpose of easing others; but only that, by an equality, their present abundance might be a supply for the needs of others; who, in return, might supply Their needs, in case circumstances should arise to admit of it and require it; so that there might be, under all circumstances, an equality; as it is written, “He who had gathered much had no excess; and he who had gathered little had no lack, 2 Corinthians 8:13-15.”

This sense does not at all oppose that which I have before given; on the contrary, it rather confirms the former sense; for it supposes that the excess was collected accidentally, as it were, in the first instance, and without any express intention to dispose of it to others; but on its being found to exceed their own needs, they liberally dispensed it to supply the needs of others; the donors at one time being the recipients at another; and the obligations conferred being mutual, as occasion required.

This, too, is still agreeable to the order of God’s providence in the world. No one can tell what change of circumstances may arise, to elevate or depress any man; but events continually occur to render a reciprocation of friendly offices both practical and necessary, and to call forth among ourselves the dispositions that were exercised among the people spoken of in our text.

But, to enter more fully into the design of God in this fact, we must notice it,

II. As a mystical ordinance or appointment.

That the manna was a type of Christ, is beyond a doubt; our blessed Lord himself drew the parallel, in the most minute particulars, John 6:31-58; On this account the manna is called “spiritual food, 1 Corinthians 10:3;” and when, in the bestowment of it, there was so remarkable a circumstance perpetuated throughout the whole camp for forty years, we cannot doubt but that it was intended to convey some particular and very important instruction. Nor does the construction put upon it by Paul in one point of view, at all militate against a different construction of it in another view. His interpretation refers to it only as a temporal ordinance; but, as it was a spiritual ordinance also, we must endeavor to derive from it the instruction which, in that view, it was intended to convey Matthew’s explanation of Isaiah 53:4-5. (See Matthew 8:16-17.) This does not invalidate the construction put upon it by Peter, 1 Peter 2:24. Both senses were true; but the spiritual sense was the more important; I think, then, that we may see in it,

1. Our privilege, as believers.

Believers now feed on Christ, as the whole Jewish nation fed upon the manna; and from day to day it is found, that “those who gather much have no excess; and those who gather little have no lack.”

In the Church of God at this day people are very differently circumstanced; some having much leisure, and deep learning, and many opportunities of attending ordinances in public, and of acquiring information in private; while others are so entirely occupied with temporal concerns, or so remote from opportunities of instruction, that they can gather but little comparatively of the heavenly bread. But have the one therefore any excess, or the other any lack? No. We will ask of those who are most devoted to the Word of God and prayer, whether they find their attainments in knowledge and in grace so abundant, that they have more than their necessities require? No. You know, that if your attainments were a hundredfold more than they are, there were scope enough for the employment of them, without overburdening your souls; you would still “forget all that was behind, and be reaching forward for that which was before, if by any means you might obtain the prize of your high calling in Christ Jesus, Philippians 3:13-14.”

On the other hand, I will ask of those whose attainments are more contracted; Do you not find that your more slender portion is sufficient for you? You feed on the Lord Jesus Christ as the bread of life; and do you not find that he nourishes your souls; and that pardon, and peace, and holiness, are the fruits of your communion with him? Yes! It is said, “He who believes” (not he who is very strong in faith) “shall be saved;” yes, and that “all who believe (whatever be their stature or growth in grace) are justified from all things.”

If you are but a child in the faith, incapable of digesting strong meat, you find that “the sincere milk of the word” is sufficient to nourish and support you. If you be but a lamb in Christ’s flock, “he carries the lambs in his bosom,” because “it is not the will of your Father that one of his little ones should perish.” This is no reason for your neglecting to exert yourselves to the uttermost; but it is a comfort to you to know, that, though from the peculiarity of your circumstances you have been able to gather but little, you neither have, nor shall have, any occasion to complain that you have “lacked” what was needful for you. If you have had no superabundance of grace, “your strength has been according to your day.”

2. Our duty, as saints.

All, while they judged their first offices due to those who were immediately dependent on them, considered themselves as members of one great family, and bound to administer help to all whose necessities should require it. Thus should the whole collective mass of believers consider themselves bound to render every possible assistance to every part of Christ’s mystical body. Every joint is to supply a measure of nutriment according to its capacity, for the good of the whole body; so that the whole may be strengthened, and edified in love, Ephesians 4:15-16. The command is plain, “Strengthen the weak hands, and confirm the feeble knees; say unto those who are of a fearful heart, Be strong; fear not; your God will come and save you! Compare Isaiah 35:3-4 with Hebrews 12:12-13.”

With whatever we are enriched, we should be ready to impart of our stores liberally and without grudging; considering that we are but stewards of all that we possess, and that in dispensing to others the benefits we have received, whether they are of a temporal or spiritual nature, we most resemble our Heavenly Father, and best answer the ends for which those blessings have been committed to us.

True, indeed, we have not anything of our own, which we can impart to others; (we have no more oil in our lamps than is needed for ourselves Matthew 25:8-9;) nor can any diligence in the head of a family supersede the necessity of every member gathering for himself; (for “every man must bear his own burden Galatians 6:5;”) but still, as instruments in God’s hands, we may be serviceable to many, James 5:19-20, and may, as golden pipes, convey the golden oil, for the enlightening and edifying of the Church of God, Zechariah 4:12 with 1 Thessalonians 5:11; 1 Thessalonians 5:14.

Having thus marked the distinct views in which I conceive the fact before us ought to be regarded, I will now, in conclusion, suggest the instruction to be derived from it in a collective view.

We may learn from it:

1. Contentment.

The whole people of Israel had but this food for forty years; nor, except for use on the Sabbath-day, was any of it to be treasured up, even for a single day. The whole people of Israel were to exist on God’s providence, exactly as the birds of the air and the beasts of the field. Nor was anything more than food and clothing to be the portion of so much as one among them; with this they were to be content; and with a similar portion should we also be content, 1 Timothy 6:8.

Hear Paul’s experience on this subject, “I am not saying this because I am in need, for I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in need, Philippians 4:11-12.”

Precisely such should be the frame of our minds also. We should offer continually, and from our inmost souls, that prayer which our Lord has taught us, “Give us day by day our daily bread;” and we should be willing to live dependent on our God for every blessing, whether for body or for soul, whether for time or for eternity.

2. Confidence.

In parting with any excess which they might have attained, the whole people of Israel showed that they looked to God alone for a supply of their necessities, and that they had no doubt of his continued care even to the end.

The same lesson should we also learn. “So do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the pagans run after all these things, and your heavenly Father knows that you need them. But seek first his kingdom and his righteousness, and all these things will be given to you as well. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own. Matthew 6:31-34.”

We should regard God as our Parent; who, if he does not neglect the birds of the air, or the lowest worm of the earth, will surely not neglect his own children, but will rather feed them with bread from Heaven, and cause that bread to follow them in all their journeys, than leave them one day without the supply that is needful for them.

3. Liberality.

Certainly, to give away the excess which they had gathered, when they had not anything in hand for their subsistence on the morrow, was a bright example of generosity. I am far from saying that we, under our dispensation, should carry our liberality to the same extent; but I have no doubt but that the spirit which they manifested should be cultivated by us also, and that to a much greater extent than is generally imagined.

The instruction given by John the Baptist to the people of his day was, “He who has two coats, let him give to him that has none; and he who has food, let him do likewise, Luke 3:11.”

If it is thought that this was nothing but an Eastern proverb, I answer, that Paul, in the very place where he quotes the words of my text, proposes to our imitation the example of the Macedonians, “And now, brothers, we want you to know about the grace that God has given the Macedonian churches. Out of the most severe trial, their overflowing joy and their extreme poverty welled up in rich generosity. For I testify that they gave as much as they were able, and even beyond their ability. Entirely on their own, they urgently pleaded with us for the privilege of sharing in this service to the saints. 2 Corinthians 8:1-4.”

Nay more, he proposes to us the example of our blessed Lord himself, who “though he was rich, yet for our sakes he became poor, that we through his poverty might be rich! 2 Corinthians 8:9.”

Let this mind then be in you, my beloved brethren; and account yourselves rich—not in proportion to what you can consume upon yourselves, but according to what you are able to administer for the benefit of others. “In bearing one another’s burdens, you shall best fulfill the law of Christ! Galatians 6:2.”

Charles Simeon (1759-1836)

Exodus 15:26

“I am the Lord who heals you.”

Scarcely had the Jews passed the Red Sea before they began to murmur; as the Psalmist has said, “They provoked him at the sea, even at the Red Sea, Psalm 106:7.” True it was that they must have suffered greatly, both they and their cattle, when they were three days without water; and when, on finding water, it was so bitter that they could not drink it. But, when they had been conducted there by God himself, (for the pillar and the cloud never left them day or night, Exodus 13:22,) they might be assured that He, who had so miraculously delivered them hitherto, would, if they cried unto him, supply their needs. They should have had recourse to prayer therefore, and not to murmuring.

But this conduct of theirs gave occasion for a rich display of God’s mercy towards them, and for an explicit declaration on his part what the rule of his procedure towards them in the future should be. They were delivered from the Egyptian yoke; but they were not to cast off obedience to their God. They were, as his redeemed people, to consecrate themselves to him, and to obey his voice in all things; and, according as they performed or neglected their duty to him, he would extend to them his favor, or visit them with his displeasure; either loading them with, or exempting them from, the diseases with which the Egyptians had been visited, and which they greatly dreaded, verse 6 with Deuteronomy 28:27; Deuteronomy 28:60.

This declaration of God to them was so important, that the Prophet Jeremiah, a thousand years afterwards, referred to it, to show that, from the very first moment of the people having been taken into covenant with God, their sacrifices had been held as of no account in comparison with their obedience. “I spoke not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices. But this thing I commanded them, saying, Obey my voice, and I will be your God, and you shall be my people; and walk in all the ways that I have commanded you, that it may be well unto you, Jeremiah 7:22-23.” Nor is it less important to us at this day; for God will still deal with us according as we conduct ourselves towards him. The retribution indeed may not now be so visibly marked by external dispensations; but it shall be maintained in reference to our souls, God either healing our spiritual maladies, or giving us up to the power of them, according as we approve ourselves to him, or walk contrary to his commands. If we offend him by a willful and habitual disobedience to his will, none shall be able to protect us; but, if we surrender up ourselves sincerely to him, “none shall be able to harm us;” whatever we may either feel or fear, we may assure ourselves of his favor; for he is, and ever will be, “The Lord who heals us.”

In further discoursing on these words, we shall be led to point out,

I. The office which God executes in behalf of his people.

As God inflicts judgments on his enemies, so does he administer healing to his people; and this he does:

1. In a way of gracious exemption.

The Hebrews were exempted from the various calamities with which Egypt was overwhelmed. And this is particularly noticed in the words preceding my text, “I will put none of these diseases upon you which I have brought upon the Egyptians; for I am the Lord who heals you.” In like manner, if we are exempt from many diseases under which others labor, and by which their whole lives are embittered, we should acknowledge God as the Author of this distinction, and receive it as a special mercy at his hands.

We know that even under the Christian dispensation, bodily diseases are often sent by God, as the punishment of sin, 1 Corinthians 11:30 and James 5:14-15; and we cannot but feel that we have merited, on many occasions, such tokens of his displeasure. If therefore we, like the Hebrews, have been more highly favored than others—then we must, like them, be instructed that it is God alone who has healed us.

But in this general description of Jehovah we must not overlook that which, after all, was chiefly intended: his special favor towards his redeemed people, in reference to spiritual disorders. Thousands are given up, like Judas, to an obdurate heart and a reprobate mind; while some, like David and Peter, are recovered from their falls. To whom must the recovery of these be ascribed? To themselves? They had in themselves no more strength or power than the unhappy Judas had. It was to sovereign grace alone that they owed their restoration to the divine favor, and their return to the paths of holiness and peace.

And have not we similar obligations to our heavenly Physician? How often have we indulged in our hearts propensities, to which if we had been given up to, we would have fallen a prey, and perished forever! The sins of the most abandoned of the human race were small in their beginning, and by repetition became inveterate. O! what do we owe to God, who, while he has left others to follow the wicked imaginations of their own hearts, has restrained us, “hedging up our way with thorns, and building a wall, that we might not be able to prosecute the paths” which our corrupt hearts so perversely sought! As far then as by his preventing grace he has kept us from evil, we have reason to adore him as “the healer” of our souls.

2. In a way of effectual interposition.

On many occasions did God visit his people with severe chastisements; which he as often removed at the intercession of Moses, or on the humiliation of their souls before him.

Just so, have there not been times when, by disease or accident, are have been brought low; and when, if the evil inflicted had been allowed to attain the same resistless power as it has acquired over others, we must have fallen a sacrifice to its assaults! Whence is it, I would ask, that we have been restored to health, while others have died under the influence of the same disease? Greatly do we err, if we ascribe our recovery to anything but the gracious favor of our God. He may have made use of medicine as the means; but whatever may have been the secondary cause, the one great primary cause of all has been the good pleasure of God, whose province alone it is “to kill and to make alive, to wound and to heal, Deuteronomy 32:39.”

And what shall we say, if we have been healed of spiritual disorders? It is well known that man is altogether corrupt; so that we may apply to him that description which is given of the Jewish state, “from the sole of the foot even to the head, there is no soundness in him, but wounds, and bruises, and putrefying sores! Isaiah 1:6.”

In every faculty of our souls we are corrupted and debased by sin:

our understanding is darkened;

our will is rebellious;

our affections are sensual;

our very conscience is blind and partial.

Now, if God has dealt with us as he did with the springs of Jericho, 2 Kings 2:20-22—if he has cast the salt of his grace into our souls, and healed us at the fountain-head, have we not cause to bless and magnify his name? It is expressly in reference to such a miracle as this that God assumes to himself the name contained in our text.

The waters of Marah being so bitter as to be unfit for use, God directed Moses to cast a certain tree into them, by means of which they were instantly made sweet.

And are not we also directed to “a tree, whose very leaves are for the healing of the nations, Revelation 22:2.” Its virtue indeed is not known by thousands, in whose presence it stands; and therefore they continue ignorant of its healing efficacy. But was its virtue ever tried in vain? No! nor ever shall it be. Only let Christ be received into the heart by faith, and the whole man will be renewed:

the understanding will be enlightened,

the will will be subdued,

the affections will be purified, and

the whole soul will be “changed into the divine image in righteousness and true holiness.

Now, what if God has pointed out this tree to us? What if we have experienced its healing efficacy? Then have we in ourselves an evidence that our blessed Savior sustains the office claimed by him in our text; and then we are called to acknowledge it with gratitude, and to adore him for this stupendous exercise of his power and grace!

Such being the office of our blessed Lord as our Healer, let us consider,

II. The duty which we owe him in reference to it.

This, though already in a measure anticipated, may with great propriety be now more distinctly noticed.

1. We should acknowledge him in the mercies we have received at his hands.

I am sure that God’s preventing goodness is by no means appreciated as it ought to be. We see others sick and dying; and little think to whom we owe it that their lot has not been given to us. We are restored after sickness; and how soon do we forget the hand that has delivered us.

Nor are we less insensible of our obligations to God for preservation from great and heinous sins; whereas, if we noticed the falls of others who were in every respect as likely to stand as ourselves, we would be filled with wonder and admiration at the distinguishing mercies given unto us.

Even converting grace, alas! how little gratitude does it excite in our hearts! We can see clearly enough the goodness of God to Israel in bringing them out of Egypt, and in making them a peculiar people to himself, while their Egyptian taskmasters were left to perish. But “that deliverance, though glorious, had no glory,” in comparison with that which is given to us.

But I call on all to look at the mercies which they have experienced, and at the means by which they have been procured for a ruined world. The tree that heals us has been felled; the Savior has been “wounded for our transgressions, and bruised for our iniquities; and by his stripes we are healed!” Yes, the Savior himself has died, that we may live! Compare Isaiah 53:5 with 1 Peter 2:24.

Shall anyone, then, who has experienced the virtue of his blood and the efficacy of his grace, not bless him? O! let every soul stir himself up to praise his God, and break forth like David, “Bless the Lord, O my soul, and all that is within me bless his holy name! Bless the Lord, O my soul, and forget not all his benefits; who forgives all your sins, and heals all your diseases! Psalm 103:1-3.”

2. We should apply to him for the mercies which we may yet stand in need of.

Why does the Savior proclaim to us his office as Healer, but that we may apply to him to execute it in our behalf? That you are all laboring under a mortal disease, is certain; and that there is but one remedy for all, is equally clear. That remedy is all-sufficient; none ever perished, who applied it to their souls.

See our Redeemer in the days of his flesh; was there any disease which he could not cure? Was not even a touch of his garment instantly effectual for one who had spent her all upon physicians, and to no purpose?

Methinks I hear one complaining, that sin and Satan have such an entire possession of his soul, as to render his state altogether hopeless. But “is there no balm in Gilead? Is there no Physician there?” Look at the demoniac in the Gospel; so entirely was he possessed by Satan, that no chains could bind him, no restraints prevent him from inflicting deadly wounds upon himself. But a single word from the Savior expels the fiend, and causes the maniac to sit at his feet, clothed, and in his right mind!

Fear not then, desponding sinner; for there is nothing impossible with him. And if you say, ‘True; but he has already tried his hand upon me in vain, and given me up as incurable!’ Hear then what he speaks to you by the Prophet Isaiah, “For his iniquity I was angry, and smote him; I hid, and was angry; and yet he went on forwardly in the way of his heart.” (Here is your very case; and what says he to it? Does he say, ‘I have therefore given him up as incurable?’ No; but (“I have seen his ways, and will heal him.” Heal him, does he say? Yes, “I will heal him, and will restore comforts to him, Isaiah 57:17-18.” Go then to him, you desponding soul. Say to him, as David did, “Lord, be merciful unto me; heal my soul, for I have sinned against you, Psalm 41:4.”

If you reply, ‘There is no hope for me, because I have once known the Lord, and have backslidden from him;’ be it so; yet, as a backslider, hear what a gracious message he sends you by the Prophet Jeremiah, “Return, O backsliding children, and I will heal your backslidings! Jeremiah 3:2.” One thing only would I guard you against, and that is, “the healing of your wounds slightly, Jeremiah 6:14.” Let your wounds be probed to the very bottom; and then, as the waters of Marah were healed so as that the fountain itself was changed, so shall your soul be purified throughout, and “the waters flowing from you spring up unto everlasting life! John 4:14; John 7:38.”

Charles Simeon (1759-1836)

Exodus 15:23-25

“When they came to Marah, they could not drink its water because it was bitter. (That is why the place is called Marah.) So the people grumbled against Moses, saying, “What are we to drink?” Then Moses cried out to the LORD, and the LORD showed him a piece of wood. He threw it into the water, and the water became sweet. There the LORD made a decree and a law for them, and there he tested them.”

Great are the vicissitudes of human life; nor is there any person exempt from them. Even the most favored servants of God, when moving expressly in the way that he has appointed for them, may be reduced as it were in an instant from the highest pinnacle of earthly prosperity, to a state of the deepest distress and anguish.

Not to mention an imprisoned Joseph, a dethroned David, an incarcerated Daniel—we notice the whole nation of Israel exulting in the completest deliverance that ever was given to any people in the world, and within three days brought down to utter despondency. But from this we may derive much profitable instruction; while we notice,

I. Their trial.

This was indeed severe.

We have no idea in general how much our happiness, and even our very lives, depend on the common mercies of Providence. We acknowledge this indeed in words; but we have by no means a proportionate sense of our obligations to God for even a regular supply of water.

The Israelites had traveled three days, and had found no water; until at last, coming to Marah, they found an abundant supply; but, behold, the water was so bitter, as to be incapable of being turned to any good use. When the Israelites, in addition to their want, were made to experience this painful disappointment, they broke out into murmuring and complaints.

But their murmuring was wrong.

Had the question they put to Moses, been nothing more than a simple interrogation, it had been innocent enough; but it was an unbelieving, passionate complaint. (Just so, how often are our words also, or our actions, inoffensive perhaps as to their external form, while, on account of the spirit with which they are blended, they are most hateful and detestable in the sight of God!) But why should they murmur against Moses? He had not conducted them there of his own mind, but by God’s command. Their displeasure against him was, in fact, directed against God himself. (Just so, it will be well for us to remember, that in venting our wrath, and indignation against the instruments by whom God at any time afflicts us, we vent it in reality against the God who uses them!) And why should they murmur against God?

Had God committed an oversight in leading them into that situation?

Had God forgotten to be gracious?

Was God so changed within the space of three days, that he could no longer devise a way for their relief?

Or was his ear become so heavy that he could not hear, or his hand so shortened that he could not save?

Should they not rather have concluded, that now, as on many recent occasions, God had permitted their trial to be great, in order that he might the more abundantly magnify his own power and mercy in their deliverance?

Doubtless this would have befit them who had seen so many and such stupendous miracles wrought in their behalf.

We next fix our attention upon,

II. Their deliverance.

Some have thought that the healing of the waters by casting a piece of wood into them, was intended to typify the sweetening of all our afflictions, and the removing of all our sorrows, by the cross of Christ. It might be so; but we are afraid to venture upon any ground not expressly trodden by the inspired writers. We therefore rather content ourselves with showing what God indisputably declared by this singular interposition:

1. That God is never at a loss for means whereby to effect his purposes.

If we cannot see some opening whereby God can come to our relief, then we are ready to think that he is quite excluded from us. But what need has he of any means at all? What means did he employ in constructing the universe? Indeed the very means he does use, are generally such as tend only to evince by their utter inadequacy, the mighty working of his own power. It was thus when he healed the deleterious waters of a spring, and the barrenness of the land through which they ran, by a single cruse of salt, 2 Kings 2:21; and thus also when he restored the serpent-bitten Israelites by the mere sight of a brazen serpent.

As to the idea of the tree itself possessing qualities calculated to produce the effect, it cannot for one moment be admitted; because the waters were sufficient for the supply of two million people, besides all their cattle; and because the effect was instantaneously produced.

We therefore say again, that the insufficiency of the means he used, displayed only the more clearly the all-sufficiency of his own power, precisely as when by the voice of a feeble worm he awakens men from their death in trespasses and sins! 2 Corinthians 4:7.

2. That he will put honor upon humble and believing prayer.

There is such “efficacy in the fervent prayer of a righteous man,” that God, if we may be permitted so to speak, is not able to withstand it. See people in any circumstances whatever, and you are sure to find them extricated from their difficulties, and made victorious over their enemies, when once they begin to pray. Even if the people themselves be ever so unworthy—yet, if they have an Advocate and Intercessor for them at the throne of grace, they almost invariably escape the judgments which God had denounced against them; so cordially does “God delight in the prayer of the upright,” and so desirous is he to encourage all people to pray for themselves.

The murmuring spirit of the people might well have provoked God to decline all further communication with them; but Moses prayed; and his cry entered into the ears of the Lord of Hosts.

But both the trial and deliverance were sent with a view to some ulterior good; let us consider,

III. God’s design in both the trial and deliverance.

Among other objects which God designed to accomplish, the two following seem to be peculiarly prominent. He sought to bring them to a sense of,

1. He sought to bring them to a sense of their duty.

What particular statutes and ordinances God promulgated to them at this time, we are not informed. But there is one thing which he certainly made known to them; namely, the conditional nature of the covenant which he was about to make with them, and the suspension of his favors upon their disobedience. They had hitherto dwelt only on their privileges, without at all considering their duties; they thought of what God was to be to them; but not of what they were to be to God. Now God, having softened their minds by a heavy trial, and conciliated their regards by a miraculous interposition, opens to them the connection between duty and privilege; and thereby prepares them for becoming “a holy and peculiar people, zealous for good works.”

2. He sought to bring them to a sense of their sinfulness.

This mixture of judgment and mercy was well calculated to bring them to a knowledge of themselves. The trial alone would only irritate and inflame their minds; but the deliverance applied a balm to their wounded spirits. By the union of them they would be humbled, and led to acknowledge the heinousness of their ingratitude, their unbelief, their murmuring, and rebellion. This is expressly declared to have been a very principal end of all the dispensations of God towards them in the wilderness Deuteronomy 8:2; and it is a main object of his diversified dealings with his people at this day.

Application:

1. Let us learn to mark the effect of trials and deliverances on our own minds.

If trials always, instead of humbling, disquiet us; and if deliverances produce only a temporary impression, and not a lasting change on our hearts—then can we be right before God? They ought to “work patience, experience, and hope;” and by means of them our faith ought to be so purified, as to tend “to the praise and honor and glory of our God at the appearing of Jesus Christ, 1 Peter 1:7.” By examining into this point we may “prove our own selves,” and ascertain with considerable precision our true character.

2. Let us learn to distrust our religious feelings.

We may be moved under a sermon or any particular occurrence; we may sometimes be dissolved in tears, and at other times be elevated with joy; and yet have no root in ourselves, nor any inheritance with the saints in light. Who that had heard the devout songs of Israel at the Red Sea, would have thought that in three days they could so totally forget their mercies, and indulge such a rebellious spirit? But look within; and see whether, after an occasional exercise of religious affections, you have not, within a still shorter space of time, been hurried into the indulgence of the most unhallowed tempers, and the gratification of a spirit that is earthly, sensual, and devilish!

Ah! think of “the stony-ground hearers, who received the word with joy, and yet in time of temptation fell away.” Lay not then too great a stress on some transient emotions; but judge yourselves by the more certain test of a willing and unreserved obedience.

3. Let us learn to place an entire and uniform dependence on God.

God may see fit to try us, and to delay the relief that we implore. But let us not entertain hard thoughts of him. From the time of Abraham it has passed into a proverb, that “in the mount, the Lord shall be seen.” Our Isaac may be bound, and the knife actually lifted up to inflict the fatal blow, and all who might interpose to rescue the victim may be at a great distance; but, in the moment of need, God’s voice from Heaven shall arrest the murderous hand, and deliver us from the impending stroke. “The vision is yet for an appointed time; therefore, though it tarries, wait for it; for at the appointed season it shall come, and not tarry, Habakkuk 2:3.” Whether our afflictions be of a temporal or spiritual nature, we may rest assured of this blessed truth, that “they who wait on him shall never be confounded.”

Charles Simeon (1759-1836)

Exodus 15:11

“Who among the gods is like you, O LORD? Who is like you—majestic in holiness, awesome in glory, working wonders?”

Exalted favors from God may well be repaid in devout thanksgivings to God; they are the least returns that we can make to our heavenly Benefactor; and so reasonable is this tribute, that people who are far enough removed from solid piety, will, under a sense of recent obligations, often cordially unite in paying it to the God of their salvation.

The hymn before us was composed by Moses, on occasion of the deliverance given to Israel at the Red Sea; and it was sung by all the Israelites, probably by the men and women in an alternate and responsive manner, Miriam leading the women, and, together with them, accompanying the song with timbrels and dances, verses 20-21. It is the most ancient composition of the kind, that is extant in the world. The two first verses are a kind of preface, declaring the occasion, and the inspired penman’s determination to celebrate it; somewhat like that in Psalm 45:1. The mercy then is stated in a most animated manner; and afterwards, its effects, both immediate and remote, are circumstantially predicted. But, between the statement of the mercy and its effects, is introduced an apostrophe, addressed to God himself, and ascribing to him the glory due unto his name. To this portion of the hymn we would now direct your more particular attention. It declares that:

I. God is to be admired for his holiness.

God is essentially and supremely holy!

He is not only called, by way of eminence, “The Holy One,” but this attribute is said exclusively to belong to him, “You alone are holy.” As for the gods of the heathen, many of them were no other than deified monsters, patrons of lewdness, of theft, of drunkenness, and every kind of iniquity; and among the rest there was not found even the smallest semblance of real universal holiness. Well therefore might the challenge be made in reference to this, “Who among the gods is like unto you, O Lord?” This attribute of holiness is, in fact, the crown of all the other attributes of God; for, without it, no other perfection could be either amiable in itself or worthy of the Supreme Being.

But, without entering into the general view of this subject, we need only look at the “wonders done” on this occasion; and there we shall see a display of this attribute in its most striking colors. Behold his indignation against sin, how it burned against the oppressors of his people, and the despisers of his authority! The very elements themselves were made to rise against the proud associates in iniquity, and to execute upon them the vengeance they deserved. For this he is greatly to be admired and glorified.

No other perfection more attracts the attention of all the glorified saints and angels in Heaven, than holiness. Compare Isaiah 6:3 with Revelation 4:8. And, notwithstanding it is hateful and dreadful to impenitent sinners, God’s holiness is an object of the highest admiration among those who have learned to appreciate it aright. David was altogether enraptured with God’s holiness, Psalm 99:3; Psalm 99:5; Psalm 99:9; and every real saint will “give thanks at the remembrance of it, Psalm 30:4.”

While he is thus admired for his unspotted holiness,

II. God is to be feared for his power.

God is a God of unrivaled power!

The gods of the heathen cannot hear, or see, or move; but the power of Jehovah is infinite. What less than omnipotence could have performed the “wonders” which are here celebrated? See how easily the expectations of his enemies were disappointed, and their bloody purposes were frustrated, by one blast of his displeasure! The picture here is highly finished. The amplification in the former verse, and the conciseness of the latter, form a beautiful contract; while the image that closes the description, strongly marks the completeness of the judgment executed.

For his omnipotence God is greatly to be feared.

For this exercise of his power indeed he was praised; as well he might be, for such a merciful and complete deliverance. But it may truly be said, that he is “fearful in praises, for this display of his power clearly shows, that “it is a fearful thing to fall into the hands of the living God.” Accordingly we find, that the inspired writers generally make this improvement of God’s omnipotence, and suggest it as a motive:

to reverence his majesty,

to regard his will, and

to tremble at his displeasure,

Psalm 89:6-8; Hebrews 12:28-29; Deuteronomy 28:58-59.

We may learn from hence,

1. How the mercies of God are to be improved.

All of us have experienced mercies in abundance; and from them we may obtain the brightest discoveries of our God. O what displays of power, of goodness, and of truth, might all of us behold, if we called to mind the various deliverances which God has wrought out for us, and especially that redemption which was prefigured by the history before us!

The connection between the two is expressly marked by God himself; and we are told, what a mixture of admiration and reverence, of love and fear, a just view of these miracles of mercy will assuredly create, Revelation 15:3-4. Let them then produce these effects on us; and let us now begin, what we hope to continue to all eternity, “the song of Moses and the Lamb!”

2. How every attempt against him or his people shall surely end.

Here we see a lively representation of the final outcome of every contest which man shall enter into with his Maker. The forbearance of God may be long exercised; and his enemies may appear for a time to have gained their point. But in due time, Hell shall open wide its jaws to swallow them up, and they shall become the wretched victims of their own impiety! Against God and his Church, there is no device, no counsel that shall stand.

His Church is founded on a rock, and the gates of Hell shall not prevail against it. The enemies of our souls may follow us even to the last moment of our lives; but when the appointed moment is arrived for the completion of all God’s promises to us, our souls shall be freed from every assault, and “death and Hell, with all their adherents, be cast into the lake of fire! Revelation 20:14.”

Charles Simeon (1759-1836)

Exodus 14:31

“When the Israelites saw the great work the LORD displayed against the Egyptians, the people feared the LORD and put their trust in him and in Moses his servant.”

The state of man on earth is diversified with trials and deliverances, more or less, to the last hour of his life. Even when we have the clearest evidence that we are in the Lord’s way, we shall yet meet with many things which will involve us in trouble and perplexity.

The disciples were ordered by their Lord to cross the sea of Tiberias; but in passing it, they were overtaken with a storm, which threatened them with destruction. It was not possible for the Israelites to doubt, but that they were precisely in the place where God would have them; yet were they threatened with instant death by the proud vindictive monarch, from whose tyranny they had just escaped. But this grievous affliction was only introductory to a signal deliverance. God now interposed on their behalf, and wrought for them a “great work.”

That we may make a profitable use of this part of scripture history, let us consider,

I. The work referred to.

This is justly called “great;” for it was no less than the destruction of all the Egyptian army in the Red Sea. But that we may view it distinctly in all its parts, we observe that it was:

1. A discriminating work.

The pillar which had hitherto gone before the Israelites, to lead them in the way, moved, and stood behind them, as soon as their enemies had come within sight of their camp. But to the Egyptians it presented only a dark side, increasing thereby the natural darkness of the night, and preventing them from continuing their march; while to the Israelites it was a light of fire, enabling them to do whatever their situation and safety required.

Again, the sea which was divided by the east wind, opened a secure retreat for all the hosts of Israel; but as soon as the Egyptians attempted to follow them, it resumed its usual state, and overwhelmed them utterly; thus affording a passage to Israel, but only a grave to Egypt.

Now this manifest distinction which God made between the Israelites and the Egyptians, might well exalt the work in the eyes of those who were so greatly benefitted by it.

2. A judicial work.

Pharaoh and his courtiers had hardened their hearts against him, so that all the successive plagues could not bring them to submit to his will. Now therefore God gave them an opportunity to harden their hearts yet more against him. Instead of leading the Israelites at once into the wilderness, he led them aside to a situation, from whence apparently there was no escape. Rocks and morasses were on either side, and the Red Sea before them. This seemed a favorable opportunity for Pharaoh to overtake them, and to wreak his vengeance upon them; and Pharaoh, instigated by his resentment, determined not to lose the opportunity; he instantly collected all the chariots and horsemen in his army, and pursued them; and he rushed into the very snare which God had predicted he would fall into.

Again, Pharaoh had destroyed the male children of the Israelites in the Nile river; and now God visited this iniquity on him, and on all his army, in the Red Sea. Who does not see in these things a judicial blinding, and a judicial sentence; both of which, when contemplated by the Israelites, must raise this work yet higher in their estimation?

3. A glorious work.

God had said that he would get glory from Pharaoh and all his subjects; and that the Egyptians would at last be constrained to acknowledge Him as the one supreme God of all the earth. And truly this work did bring glory to God, Isaiah 63:12-14; for it displayed and magnified everyone of his perfections:

his wisdom in so accomplishing his own will, while no restraint whatever was imposed on the will of Pharaoh:

his power, in dividing the sea, and making the waters to stand as a wall, while the Israelites passed through “dry-shod;”

his justice, in allowing the Egyptians to proceed so far, as that, when enclosed in his net, they might all be destroyed;

his truth and faithfulness, in accomplishing to the posterity of Abraham the deliverance which he had promised four hundred years before.

This work did indeed manifest to Egypt and to Israel, that Jehovah “is the Most High over all the earth,” “a God, glorious in holiness, fearful in praises, doing wonders!”

Let us now proceed to notice,

II. The effect this work produced.

As stupid and insensible as that nation had shown themselves in the midst of all the mercies given to them in Egypt, they could not but be affected with this. Accordingly we find that, on seeing the hand of God thus stretched out against them, they began to feel:

1. A regard for God’s authority.

Fear is of two kinds, filial and servile; and it is probable that in some of the people the former predominated, and in others the latter. On an occasion somewhat similar, where God, in testimony of his displeasure against his people for desiring a king, sent a tremendous storm of thunder and lightning, we are told that “the people greatly feared the Lord and Samuel, 1 Samuel 12:18.” This was certainly a servile fear; and it would seem that the greatest part of the Israelites at the Red Sea were affected with no higher principle; because they even “within a few days forgot this work, Psalm 106:12-13,” and all the others that God had wrought for them. Indeed temporal deliverances, however great, will produce only transient impressions, if not accompanied with the saving grace of God. But a view of that redemption which we have in Christ Jesus—what will not that effect! That will implant a fear in the heart, a fear that shall be mighty and uniform in its operation, 2 Corinthians 5:14-15, a fear that shall expel all other fear, and “bring the whole soul into a willing captivity to the obedience of Christ”.

2. Confidence in God’s protection.

As fear, so faith also, is of different kinds. We read of many who, when they saw the miracles of Jesus, believed in him; and yet he would not commit himself to them, because he knew that their hearts were yet unrenewed, John 2:11; John 2:23-24. And Simon Magus is said to have believed, Acts 8:13, while yet he remained “in the gall of bitterness and the bond of iniquity.” Such in too great a measure, we fear, was the faith which the Israelites now reposed in God, and in his servant Moses. They were struck with an irresistible conviction, that God was all-sufficient for them, and that Moses was infallibly directed by him to manage everything for their good. In the very next trial, however, they lost the remembrance of their present convictions, and began to doubt and murmur as before.

Not so the people whose faith is truly spiritual; who, being united to Christ, are partakers of his redemption; they “know in whom they have believed;” and, whatever difficulties occur, they “hold fast their confidence,” saying with the Apostle, “He who spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?”

Improvement.

1. Let us take care that our pious affections are sincere and permanent.

Many good feelings may be excited in the heart by some particular occurrence, or some moving discourse. But “our goodness is apt to be like the morning dew, or the early cloud that passes away.” Such affections however will afford us no support in a trying hour; much less will they benefit us at the bar of judgment. Let us see to it therefore that we obtain, not merely some transient feelings of good, but a new nature; so that our fear of God be such as to make us obedient to his will, and our faith such as shall enable us to commit ourselves entirely to his disposal.

2. Let us, for the purpose of generating those affections in our hearts, contemplate deeply the great work of Redemption.

We never improve aright a typical deliverance, unless we turn our thoughts to the deliverance which it prefigured. What was intended by that before us, we can be at no loss to determine, since God himself has declared it to us in Isaiah 51:10-11. Our redemption by Christ’s obedience unto death, and our consequent deliverance from Hell, should never be far from our thoughts. It is so stupendous a work, that it has filled all Heaven with wonder; and the “riches” of divine grace contained in it are absolutely “unsearchable.” To know this, to feel this, to be savingly interested in this, will produce a change in our hearts, which shall last forever! The conversion of the soul is spoken of in terms directly referring to this event in Isaiah 11:15-16. And when we shall see our enemies dead upon the sea-shore, and ourselves placed beyond the reach of harm, it will furnish us with an inexhaustible subject of gratitude and thanksgiving.

Charles Simeon (1759-1836)

Exodus 14:15

“Tell the people of Israel to go forward.”

It is truly said by the prophet, “He who believes shall not make haste;” that is, he shall not yield to any fears, so as to be driven by them to adopt any hasty or improper measures for his deliverance. We may say on the other hand: He who believes shall not delay; he shall, in proportion to the degree in which his faith is exercised, discern the seasons for action, as well as for prayer; nor shall he be so occupied in one duty, as to overlook and neglect another.

That Moses believed God’s gracious promises of deliverance, we can have no doubt; for he reported them to the Israelites with unshaken confidence; yet it would seem, by the continuance of his urgent petitions after he had received these promises from God, that he was almost afraid that his enemies would be upon him, before the promises could be fulfilled. Doubtless God was pleased with his fervent prayers at other times; but here he gently reproves Moses for remaining occupied in one duty, when there was another which the immediate occasion more urgently required, “Why do you cry unto me?” Go and give the proper directions to the people; go and execute your office as their leader, and command them to “Go forward.”

Though this command was given under peculiar circumstances in which it cannot literally be applied to us—yet, in the spirit of it, it is applicable to all the Lord’s people when reduced to difficulties in the way of their duty. And it may, not improperly, suggest to us the following reflections:

I. Difficulties in the way of our duty may be expected.

God is pleased sometimes to screen his people from trials, so as scarcely to let them suffer at all from persecutions, and very little even from internal conflicts. As he led not the Israelites the near way to Canaan, lest they should, in their unprepared state, be discouraged by entering into immediate contests with the warlike Philistines, Exodus 13:17, so he sometimes leads his people now in a comparatively safe and easy path. But generally speaking we must expect difficulties.

It cannot be thought that Satan will relinquish his vassals without making repeated efforts to reduce them to their former bondage. When commanded to depart from the youth whom he had so long possessed, he cast him down, and tare him in such a manner, that the spectators conceived him to be dead! Mark 9:26.

Thus does he also at this time frequently deal with those, whom by the superior strength of Jesus he is compelled to relinquish, Luke 11:21-22; he endeavors to shut them up in despondency, or perhaps even to drive them to suicide. And when he has not prevailed in the first instance, he departs from them (as he did even from our Lord himself), only “for a season.” Methinks he is in this the very archetype of Pharaoh; who, having liberated the Israelites only by compulsion, rejoiced in a prospect of wreaking his vengeance on them, and collected all his forces to bring them back again to his dominion. To the last hour of their lives, he will avail himself of every opportunity to assault them, and will use all his wiles, and all his devices to harass them, if he cannot finally destroy them.

Nor is it to be supposed that the world will sit contented with the loss of their former companions. It is said of Noah, that in building the ark, “he condemned the world, Hebrews 11:7;” so, in turning from sin to God, we, in fact, condemn the world.

Our faith condemns their unbelief.

Our fear of God condemns their security.

Our obedience condemns their disobedience.

This is clearly declared by Solomon, “Those who forsake the law praise the wicked, but those who keep the law resist them, Proverbs 28:4.” Our actions speak, though our lips should be silent; and the more brightly our light shines, the more visible must be the surrounding darkness. The world are driven to the alternative of condemning either themselves or us, seeing that it is impossible that such opposite lines of conduct should both be right; we must not wonder therefore if they load us with reproach and ignominy, and if “those especially who are of our own household become our greatest foes.” This is the natural result of their self-love; I may add too, of their love for us.

Neither can we hope that all our former bad habits should be at once changed, so that we should feel no difficulty in mortifying our deep-rooted lusts, or in exercising graces, to which until lately we were utter strangers. Old passions will revive; old temptations will recur; and our natural indisposition to holy exercises will show itself; however much we are on our guard, and however diligently we address ourselves to the great work that is before us.

If even the Apostle Paul, after so many years spent in the service of his God, had reason to complain of “a law in his members warring against the law of his mind,” so that “the things which he would do, he did not; and the things that he would not do, those he did.” We cannot expect such an entire exemption from conflicts, but that we must sometimes have to cry out with him, “O wretched man that I am! Who shall deliver me?”

Thus may all of us take to ourselves the advice that is given in the Book of Ecclesiasticus, “My son, if you set your heart to seek the Lord, prepare your soul for temptation.”

It is well to be aware of the difficulties that are in our way:

II. Difficulties in the way of our duty must be encountered.

We must not dream of neutrality. It is indeed said by our Lord on one occasion, “He who is not with me is against me; and he who gathers not with me, scatters abroad Matthew 12:30;” and this was to inform us that His cause admits of no neutrality; we must take a determined part against sin and Satan; and even to deliberate, in such a case, is to be guilty of treason and revolt.

Nor must we give way to fear. Let the trials that threaten us be ever so severe, we must not shrink back, as though we had not counted the cost. We must be prepared to “deny ourselves, to take up our cross, to follow Christ;” we must “be ready not only to be bound, but even to die for him,” at any time and in any manner that he shall see fit. If we saw the furnace now before us, and burning with seven times its accustomed fury, and men ready to cast us into it, we must take the same decided part that the Hebrew youths did, “Be it known to you, O king, that we will not serve your gods, nor worship the golden image which you have set up! Daniel 3:18.”

Nor must we be discouraged by difficulties. To what purpose is there a complete set of armor provided for us, and a victorious outcome assured to us, if we are to faint as soon as difficulties press upon us? We should rather rise to the occasion. “If the ax is dull and its edge unsharpened, more strength is needed, Ecclesiastes 10:10.” As soldiers of Jesus Christ, it is our very profession to endure hardships, 2 Timothy 2:3. If at any time we find our strength decay, we must go to Him, who has promised to “renew” it to such a degree, that we may “mount up with wings, as eagles” after their plumage is restored, and pursue our course as racers, without weariness or fainting! Isaiah 40:27-31.

Whatever be our trials, it is at our peril to draw back from the encounter, Hebrews 10:38-39. “We must not even look back, after having put our hands to the plough.” It is “he only that overcomes,” who shall possess the crown of victory! Revelation 3:21.

To meet all difficulties thus, we are encouraged by an assurance, that:

III. Difficulties in the way of our duty shall be vanquished.

Consult the promises of God, and see what they say; are they not as extensive as our necessities? What is there that arrests your progress, or obstructs your way?

Is it a mountain? You may say to it, “Who are you, O great mountain? Before Zerubbabel you shall become a plain! Zechariah 4:7.”

Is it a sea? God will “make even the depths of the sea a way for the ransomed to pass over! Isaiah 51:10.”

Is it your own weakness that disheartens you? Behold, “one of you shall chase a thousand, and two shall put ten thousand to flight! Joshua 23:10 with Deuteronomy 32:30.”

Is it rather your unworthiness? “It was for his own name’s sake that he made you his people; and for his own name’s sake he will not cast you off! 1 Samuel 12:22.”

You will not suppose that there was any great worthiness in the Chaldeans; but see how assured they were of victory when God was on their side, Jeremiah 37:10. And shall your weakness or unworthiness be any effectual obstruction, if your God fights for you? You would not think there was any great cause for a lion to despair when contending with the defenseless lamb; yet that is the very image by which God has been pleased to designate the contest in which you are engaged, and the victory that awaits you! Micah 5:7-8.

If you need anything else to encourage you, look at “the cloud of witnesses” that are now in Heaven, with palms in their hands, and crowns on their heads, and everlasting songs of triumph in their mouths; were not they once in your state, conflicting with the same enemies, and complaining of the same discouragements? Do you not find among them many whose trials were far more severe than you ever experienced? And yet were they not crowned at last? Did not their difficulties yield to their repeated efforts; and was not “the grace of Christ sufficient for them?”

Why then should not you also triumph? “Is God’s arm shortened that he cannot save; or his ear heavy that he cannot hear?” Doubt not then but that you also shall see your enemies dead upon the sea-shore, and that, “through the strength of Christ you shall be more than conquerors!”

To you then who have escaped from bondage, and are going under the guidance of your God towards the heavenly Canaan, we say, “Go forward!” But, that we may not leave you without some more particular directions, we say:

1. Go forward, carefully.

Your way is not so clear, but that you need to explore it with continual care. You have indeed the pillar and the cloud; but it is visible only in the Holy Scriptures; it is to be found only in the precepts of the Gospel, and in the example of our Lord. If, because your views of Christian doctrines are clear, you suppose that you are not liable to err materially in your practice, you are greatly mistaken. The Apostle tells us, that “they who strove in the games were not crowned, unless they strove lawfully, 2 Timothy 2:5,” that is, according to the rules prescribed to them. So neither shall we be approved by our Judge, if we do not regulate our spirit and conduct altogether by the rules contained in the inspired volume. Hence we need:

“to walk wisely, Exodus 23:13; Ephesians 5:15;”

to look well to our ways;

to consult the Scriptures;

to mark the footsteps of our blessed Lord;

and, above all, to pray, with the Psalmist, “Lead me, O Lord, in the right way, because of my enemies! Psalm 27:11.”

2. Go forward, steadfastly.

It is not on some particular occasions only that you are to serve the Lord, but at all times, and on all occasions.

Whatever advances you have made, we still say, “Go forward!”

Whatever obstacles are in your way, we repeat the word, “Go forward!”

Yes, whatever sufferings await you, we say again, “Be not discouraged because of the way, Numbers 21:4,” but “Go forward!”

Only be sure that you are in the way of duty; that you are following the Lord’s will, and not your own; and then go forward with all patience and perseverance. You must “know no man after the flesh;” you must, as our Lord says, “hate father and mother, and your own life also Luke 14:26,” in comparison with him. Having nothing in view but the glory of your God, you must “forget what is behind, and press forward towards that which is ahead.” You must “be steadfast, immovable, always abounding in the work of the Lord—and then your labor shall not be in vain in the Lord.”

3. Go forward, triumphantly.

In every other contest, men exert themselves with a degree of uncertainty respecting the outcome; and to “boast, when girding on their armor, as though they had put it off, 1 Kings 20:11,” would be only a mark of folly and presumption. But things are far otherwise with you. Your victory depends, not on an arm of flesh, but on the power and veracity of God. While therefore you are yet on the field of battle, you may advance with David’s confidence against Goliath, even though you are only “a stripling with a sling,” and your enemies are deemed invincible. It was thus that Paul triumphed, and hurled defiance against all the foes that could assault him, whether on earth or in Hell, Romans 8:35-39. Thus also may you anticipate the shouts of victory, and say, “Because the Sovereign LORD helps me, I will not be disgraced. Therefore have I set my face like flint, and I know I will not be put to shame. He who vindicates me is near. Who then will bring charges against me? Let us face each other! Who is my accuser? Let him confront me! It is the Sovereign LORD who helps me. Who is he that will condemn me? They will all wear out like a garment; the moths will eat them up! Isaiah 50:7-9.”

Charles Simeon (1759-1836)