Exodus 13:21-22

“By day the LORD went ahead of them in a pillar of cloud to guide them on their way and by night in a pillar of fire to give them light, so that they could travel by day or night. Neither the pillar of cloud by day nor the pillar of fire by night left its place in front of the people.”

In reading the Holy Scriptures, we cannot but be struck with the suitableness and seasonableness of the divine interpositions. It might be thought indeed that the Israelites at their departure out of Egypt, amounting to six hundred thousand fighting men, without one single invalid among them, would be irresistible; but if we consider, that they were without military training, without weapons, without stores either of clothing or provision, and without any knowledge of the way through “a great and terrible wilderness,” and without any possibility of obtaining even so much as bread or water for their sustenance—we shall see that they needed only to be left to themselves, and they must all quickly perish in the wilderness.

But in the hour of need, God came down in a pillar of a cloud by day and the pillar of fire by night to guide them in their way, and never left them until they arrived at the promised land. This mercy, and the continuance of it, are the two points to which at present we would call your attention.

I. The mercy given to them.

1. This mercy was most signal.

Never was there anything like it from the foundation of the world. God had revealed himself to several in dreams and visions, and under the appearances of men and angels; but never in a visible stationary form, like that before us.

By this cloud, he guided them in the way. Without such a direction they could not have found their way through that trackless desert; but by it they proceeded without fear of erring; and all their motions were regulated by it, whether by day or night, Numbers 9:15-23.

By this cloud also they were protected. Though this use of the cloud is not noticed in the text, it is in other passages, Numbers 10:34; Numbers 14:14 and especially Psalm 105:39. In that hot sandy desert, it would have been impossible for them to prosecute their journey under the rays of the meridian sun; indeed even without journeying, they could scarcely have endured the intense heat to which they would have been exposed. God therefore graciously protected them by the refreshing shadow of that cloud. And to this the prophet evidently alludes, when describing the superior privileges of the Christian Church, Isaiah 4:5-6.

2. This mercy was most significant.

This cloud was, in the first place, a symbol of God’s presence. After the Israelites had offended God in worshiping the molten calf, God threatened to leave them, and to commit the care of them to an angel; and on that occasion the cloud removed from the camp, in token that he was about to depart from them, Exodus 33:2-3; Exodus 33:7; Exodus 33:9. And afterwards, when, in the same spirit of rebellion, they were going up against the Canaanites without the pillar and the cloud, Moses said to them, “Do not go up, for the Lord is not among you! Numbers 14:42.”

This cloud was also a seal of his covenant. Though the covenant, afterwards made on Horeb, was not yet formally declared—yet it was considered as existing, not only because God had actually now taken the Israelites under his protection, but because he had, four hundred years before, engaged to Abraham that his posterity should be parties in the covenant already made with him. It is true, that circumcision was the rite by which all the descendants of Abraham were to be initiated into the bond of that covenant; but still this was a temporary seal of that relationship, which now existed between God and them; and therefore the Apostle compares it with baptism, by which we are admitted into the Christian covenant; and declares that they were “baptized unto Moses in that cloud,” as we are “baptized by water unto Christ.”

It was, moreover, an emblem of yet richer mercies. We cannot suppose that, under that typical dispensation, so important a circumstance as this was destitute of any spiritual meaning. Indeed it is manifest from a fore-cited passage, Isaiah 4:5-6, that it was expressly designed to typify the guidance and protection which the Church of Christ would enjoy even to the remotest ages, through the influences of the Holy Spirit.

We cannot fail of observing, that Moses, in recording this mercy, lays great stress on,

II. The continuance of this mercy.

The cloud abode with them during the whole time of their sojourning in the wilderness. What a glorious view does this give us of our God! and how are we constrained to admire,

1. God’s inexhaustible patience.

Truly the Israelites were “a rebellious and stiff-necked people.” Nor could either mercies or judgments ever produce on them anything more than a mere transient effect. Every fresh trial called forth the same murmuring discontented spirit. On some occasions they seemed almost to have exhausted the patience of God himself. But God is slow to anger, though provoked every day; and if they had been less deserving of his wrath, we would never have known (unless perhaps by our own experience) how far the patience of God could extend. If it had not been ascertained by such an undeniable fact, we could not have conceived it possible for God himself to have “borne their manners in the wilderness during the long space of forty years.” See this expatiated upon in a most feeling manner, Nehemiah 9:16-19.

2. God’s unbounded kindness.

In reading this history, one is astonished to find that God attended to that people, as if there had been no other creatures in the universe. He was incessantly occupied (if we may so speak) about their matters. He carried them through the wilderness, as a man would carry his infant son, Deuteronomy 1:31. His conduct towards them is beautifully compared with that of the eagle, teaching its young to fly, and darting under them when flying, to bear them up again to their nest on her expanded wings, Deuteronomy 32:11-12. But it is thus that God yet watches over his redeemed people, Isaiah 46:3-4; Isaiah 27:4. “Lo, I am with you always,” says he, “even to the end of the world! Matthew 28:20.”

3. God’s inviolable fidelity.

It was from a regard to the promise which he had made to Abraham, and from a concern for his own honor, that God would not cast them off. He did indeed punish them oftentimes; but yet he continued to the last to acknowledge them as his people, “You were a God who forgave them,” says the Psalmist, “though you punished their mis-deeds, Psalm 99:8.” What a striking proof does this give us, that “God hates putting away,” and that “he will not cast off his people, because it has pleased him to make us his people.” “Faithful is He who has called us, who also will do it,” that is, He will “finish in us the work he has begun,” and “perfect that which concerns us.”

We may learn from hence,

1. What reason we have for gratitude.

Let anyone who has been brought out of spiritual bondage, and led forward towards the heavenly Canaan, examine attentively his own experience. Let him see by what particular means he has been brought to enjoy the guidance and protection of God, and to advance in safety through this dreary wilderness; and he shall see as plain marks of a superintending and all-directing Providence, as are to be found in the history before us! Yes, he may see too as wonderful exhibitions of God’s patience, kindness, and faithfulness. Let every such person then adore and magnify his God. We all feel how suitable such a frame of mind was for the cloud-directed Israelites; let us all seek to feel and manifest it in our own case.

2. What grounds we have for faith.

Has Jesus Christ come into the world to lessen the privileges of his people? Has he not rather extended and enlarged them? In the external manifestations of God’s presence we are inferior to the Jews; but we have, what more than counterbalances that loss—the internal and spiritual communications of his grace. Yes, our God will, by his Spirit, “guide us into all truth,” and lead us in the way wherein we should go. By the same Spirit also will he protect us from the burning heat of persecution and temptation, and from the assaults of all our spiritual enemies. Of this we may be assured; for he has said, that “he will keep his sheep, and give unto them eternal life; and that none shall ever pluck them out of his hands!”

Charles Simeon (1759-1836)

Exodus 13:17-18

“When Pharaoh let the people go, God did not lead them on the road through the Philistine country, though that was shorter. For God said, “If they face war, they might change their minds and return to Egypt.” So God led the people around by the desert road toward the Red Sea. The Israelites went up out of Egypt armed for battle.”

In whatever light we view God, whether as a God of power or of love, we are constrained to say, “Who is like unto you, O Lord!” Behold the outcome of his contest with the haughty Pharaoh; the very instant that the full time is arrived, the time predicted four hundred and thirty years before, the proud monarch not only consents to the departure of Israel, but urges them to go with all possible expedition; and the whole land of Egypt is become so anxious for their departure, that every person is glad to give his most valuable clothing, together with his jewels or vessels, of silver or of gold, to any Israelitish woman that asks them of him, Exodus 3:21-22; Exodus 11:2-3; Exodus 12:35-36. The Israelites did not borrow them with any promise of returning them; but asked for them, and required them; and the people, partly through fear, and partly through a temporary willingness to compensate for the injuries they had sustained, hastily gave them whatever they desired.

Yet, though thrust out by the inhabitants, the Israelites do not go out as by night, but, in an orderly manner, “armed for battle.” There were no less than six hundred thousand men, besides women and children. Yes, they left in a triumphant manner also, laden with the spoils of their vanquished enemies, “nor was there one feeble person among their tribes;” not one was left behind; nor was one single person unfit to undertake the journey. Thus was the power of Jehovah magnified in the completest victory that can possibly be imagined; a victory, not over their arms merely, but over their proud, obstinate, rebellious hearts.

But we are no less called to admire the kindness of God to his people—than his power over his enemies. He knew that his people were dispirited through their long and cruel bondage; and that, if he led them the near way to Canaan through the land of the Philistines, (which was at most only a journey of eight or ten days, Genesis 43:2; Genesis 43:10,) they would be intimidated by the hostile appearance of the Philistines, and be ready to return to Egypt, rather than enter on a warfare for which they were unprepared. He therefore condescended to their weakness, and led them another way. This may appear an unimportant circumstance in this astonishing history; but we think it will afford us some useful hints, while we call your attention to the following observations:

I. As long as we are in this world, successive trials must be expected.

The trials of the Israelites did not cease when they came out of Egypt; whichever way they had proceeded, they would have met with difficulties.

Just so it is with those who are redeemed from spiritual bondage; they come not into a state of rest, but of conflict. The bewitching state of the world cannot but place many difficulties in their way. And Satan, even if he knew that he could not finally prevail against them, would not cease to harass them to the utmost of his power. And their own hearts, if they had no other enemy to encounter, would afford them many occasions for labor and sorrow. To every person that is desirous of reaching the promised land, this life is a state of warfare; and if he would gain the victory, he must “put on the whole armor of God,” and “endure hardness as a good soldier of Jesus Christ,” and “fight the good fight of faith!”

For these conflicts God fits his people; but,

II. Whatever deliverances we may have experienced in past times, we are ever liable to faint under future trials.

One would have thought that people who had so recently seen the irresistible power of Jehovah engaged for them, would not have feared any enemies they might be called to encounter. But God knew that the appearance of new difficulties would soon efface from their minds the remembrance of past deliverances. How just his estimate of them was, appeared as soon as ever they knew that they were pursued by the Egyptian armies. They instantly murmured against Moses and against God for bringing them out of Egypt; and regretted that they had ever left the land of their captivity, Exodus 14:11-12; Exodus 16:3.

When they had actually reached the borders of the promised land, so terrified were they at the report of their spies respecting the stature of the Canaanites, and the strength of their fortresses, that they proposed even there to appoint a captain over them, to conduct them back again to the land of Egypt, Numbers 14:2-4.

This principle of unbelief is so deeply rooted in our hearts, that even the most eminent saints have yielded to its influence under severe trials.

David, notwithstanding God had promised him the throne of Israel, thought he should one day perish by the hands of Saul 1 Samuel 27:1.

Elijah, who had so boldly withstood Ahab, fled from his post through fear of Jezebel, 1 Kings 19:1-3.

And the Apostles, who had seen on numberless occasions the almighty power of Jesus, expected nothing but death, even while He was in the vessel together with them, Mark 4:38.

No wonder then if we find “our spirits fail” in seasons of extraordinary difficulty or danger. Who can say at all times, “I know whom I have believed, and that He is able to keep that which I have committed to him! 2 Timothy 1:12,” and that God will overrule these troubles for my eternal good! Romans 8:28.

Under great temptations more especially, and under the hidings of God’s face, it is not uncommon for truly upright people to doubt, whether they shall ever get safely to Canaan; and almost to regret, that they have ever turned their backs on Egypt.

Not that we shall be really and finally deserted; for,

III. God, in condescension to his people’s weakness, proportions their trials to their strength.

What he did to the Israelites on this occasion, he did to the Christian Church in its infancy. The Apostles were screened from persecution until “they had received more power from on high;” and, for a considerable time after the day of Pentecost, they alone were noticed by the ruling powers. Opposition, until the death of Stephen, was limited almost exclusively to them; and very little affected the Church at large.

In the experience of individuals, the tender mercy of God is often very conspicuous at this day. While they are yet young and feeble, he is pleased to screen them from that fierce opposition, which, at a more advanced period, they will have to encounter; and oftentimes their very corruptions appear to be almost extinct, when, in fact, they are only dormant; their joys also in the Lord are made to abound in such a manner, that they are ready to think they shall never more be called to conflict with sin or sorrow. These are mercies to them from the Lord, to strengthen their resolution, and animate their exertions. God is graciously pleased to hide from them at the present the trials which they will hereafter sustain, well knowing that they would be too much discouraged by a sight of them, and perhaps be tempted to despair. “He does not put new wine into old bottles,” but only into vessels capable of enduring the expansive efforts of fermentation, Mark 2:22. He will not overdrive the lambs, lest they die of fatigue, Genesis 33:13-14.

In the mean time he expressly assures us, that he will not allow us to be tempted above that we are able, but will, with the temptation, also make a way to escape, that we may be able to bear it, 1 Corinthians 10:13, “and that as our day of temptation is, so shall also our strength be! Deuteronomy 33:25.”

On these truths we would ground a word of exhortation.

1. Fear nothing in the way of duty.

Had the Israelites considered what God had already done for them, they would not have been afraid of any armies that could be brought against them; for, could not the angel that destroyed the Egyptian first-born, destroy them also?

What have we to fear when once we are enlisted under the banners of Christ? Is not “the Captain of our salvation” at hand to fight for us, Joshua 5:14. “if God be for us, who can be against us! Romans 8:31.” Let us not then be afraid, even though earth and Hell should combine against us, “let us not fear like other people; but sanctify the Lord of Hosts himself; and let him be our fear, and let him be our dread. Isaiah 8:12-13.” “The waves of the sea may rage horribly; but He who sits on high is mightier! Psalm 93:3-4;” “therefore we should not fear, though the earth were removed, and the mountains cast into the depths of the sea, Psalm 46:2-3.”

It is a fixed unalterable truth, sanctioned and confirmed by the experience of millions, that “none can harm us, if we are followers of that which is good, 1 Peter 3:13.” If we are weak as “worms,” yet shall we “thresh the mountains,” and make them as the dust of the summer threshing-floor! Isaiah 41:10-16.

2. Commit yourselves to the divine guidance and direction.

God is the same now that he was in the days of old. What he did for Israel in a visible and external manner, he will do invisibly and internally for his Church at this time. Only “acknowledge him in all your ways, and he will direct your paths, Proverbs 3:6.” We say not that he will guide you by visions, or voices, or revelations; but he will by his word and Spirit; in reference to them we may say, “You shall hear a voice behind you, saying, This is the way, walk in it! Isaiah 30:21.” If your situation is painful at the present, or even contrary to what you have expected, do not hastily conclude that God has forsaken you. The way in which the Israelites were led was circuitous; but it was “the right way, Psalm 107:7.” Commit yourselves then to Him, and he shall accomplish for you that which shall ultimately be best for you, Psalm 37:5. “He will lead you by a way that you know not; He will make darkness light before you, and crooked things straight. These things will he do unto you, and not forsake you! Isaiah 42:16.” He will guide you by his counsel, “even to old age he will carry you Isaiah 46:4;” and after that “receive you to glory! Psalm 73:24.”

Charles Simeon (1759-1836)

Exodus 13:14-16

“In days to come, when your son asks you, ‘What does this mean?’ say to him, ‘With a mighty hand the LORD brought us out of Egypt, out of the land of slavery. When Pharaoh stubbornly refused to let us go, the LORD killed every firstborn in Egypt, both man and animal. This is why I sacrifice to the LORD the first male offspring of every womb and redeem each of my firstborn sons.’ And it will be like a sign on your hand and a symbol on your forehead that the LORD brought us out of Egypt with his mighty hand.”

The works of God deserve to be had in continual remembrance. His interpositions on behalf of our forefathers ought not to be forgotten by us; for we ourselves are greatly affected by them. The whole nation of the Jews at this day, and to the remotest period of time, are deeply interested in the mercy shown to their ancestors when the Egyptian firstborn were slain.

If we reckon that every Israelite had two sons, as well as daughters, (which, considering the care that had been taken to destroy all the male children, may be taken as a fair average,) and one out of those sons had been slain, we may calculate, that not above one third of that nation would ever have come into existence. On account of the distinguished greatness of that deliverance, God appointed that it should be kept in remembrance, by means of a variety of ordinances instituted for that purpose. Some of these institutions were to be annually observed, (as the Passover and the feast of unleavened bread,) and others were designed as daily memorials of it. Such was the redemption of the first-born, mentioned in our text.

In consequence of the preservation of the first-born, both of men and animals, among the Jews, God claimed all their future first-born, both of men and animals, as his property; the clean animals were to be sacrificed to him; the unclean were to be exchanged for a lamb, which was to be sacrificed; and the first-born children were to be redeemed at the price of five shekels, which sum was devoted to the service of the sanctuary. This ordinance the Jews, to the latest generations, were bound to observe,

I. As a memorial of God’s mercy.

In this view, the end of the appointment is repeatedly mentioned in the text. Every time that the redemption-price was paid for the first-born, either of man or animal, it was to be like “a token upon their hands, or a frontlet, or memorial, between their eyes See,” to bring this deliverance to their remembrance.

The deliverance given to us, infinitely exceeds theirs.

Theirs was great, whether we consider the state from which they were brought (a sore bondage), or the means by which they were delivered (the slaughter of the Egyptian first-born), or the state to which they were raised (the service and enjoyment of God, both in the wilderness and in the land of Canaan).

But compare our deliverance in these respects, the guilt and misery from which we are redeemed; the death, not of a few enemies, but of God’s only dear Son, by which that redemption is effected; and the blessedness to which, both in this world and the next, we are brought forth; and all comparison fails; their mercy in comparison with ours, is only as the light of a glow-worm compared to the meridian sun.

Everything therefore should serve to bring it to our remembrance.

God has instituted some things for this express purpose, namely, baptism and the Lord’s supper. But why should not the same improvement be made of other things?

Why may not the sight of a first-born, whether of man or animal, suggest the same reflections to our minds, that the redemption of them did to the Jews?

Why should not the revolutions of days, months, and years, remind us of the darkness and misery from which we are brought through the bright shining of the Sun of Righteousness?

What is a recovery from sickness, but an image of the mercy given to our souls?

As for the Scriptures, I had almost said that we should literally imitate the mistaken piety of the Jews, who wore certain portions of them as bracelets and frontlets; but, if not, we should have them so much in our hands and before our eyes, that the blessed subject of our redemption by Christ should never be long out of our minds.

But the redemption of the first-born was to be observed also,

II. As an acknowledgment of their duty.

God, in addition to the claim which he has over all his creatures as their Maker, has a peculiar claim to those whom he has redeemed. In this view he called upon the Jews, and he calls upon us also,

1. To consecrate ourselves to him.

The Jewish first-born of animals (as has been observed) were sacrificed to God; and his right to the first-born of men was acknowledged by a redemption-price paid for them, Numbers 3:46-47. The same price too was paid by all (five shekels, or about twelve shillings), to show that every man’s soul was of equal value in the sight of God.

With us, there are some important points of difference. All of us, whether male or female, and whether first or last in order of nativity, are accounted as the first-born, Hebrews 12:23; nor can any price whatever exempt us from a personal consecration of ourselves to the service of the Lord. The Levites were afterwards substituted in the place of the first-born, Numbers 3:44-50; but for us no substitute can be admitted. “We are not our own, we are bought with a price,” says the Apostle; from whence his inference is, “Therefore we must glorify God with our body and our spirit, which are his, 1 Corinthians 6:19-20.” And in another place he expresses the same idea in terms still more accommodated to the language of our text, “I beseech you,” says he, “by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service! Romans 12:1.”

2. To serve him with the best of all that we have.

The poorest among the Israelites, whose cow had enlarged his little stock, must immediately devote that little acquisition in sacrifice to God. If it were a horse or a donkey that had produced him a foal, he must redeem the foal with a lamb, or “break its neck;” God having decreed, that his people shall derive no comfort or advantage from anything, with which they are unable, or unwilling, to honor him.

Thus are we bound to “honor God with our substance, and with the first-fruits of all our increase.” We must not stay until we have got in our harvest, and then spare to him a pittance out of our abundance; but we must devote to him a portion of what he has already bestowed, and trust him to supply our remaining wants. Strange will it be indeed, if, when “he has not spared his own Son, but delivered him up for us all”—we can grudge him anything that is in the power of our hands to do.

ADDRESS.

1. Inquire into the nature and ends of God’s ordinances.

The rites of baptism and the Lord’s supper are very little understood among us; whereas, if we would inquire into the reason of these institutions, we would find them lead us immediately to the great work of redemption; in the former of them we are dedicated to Him who has redeemed us from the bondage of corruption; and in the latter, we renew to him, as it were, our baptismal vows, and derive strength from him for the performance of them. In the common ordinances of divine worship we should see the care which God has taken to make known to us the way of salvation, and to display to us the exceeding riches of his grace in Christ Jesus. If we duly considered God’s design in appointing an order of men to minister in his sanctuary, we should not complain that we heard so much of Christ; but rather, we should go up to his house hungering and thirsting after him, as the bread of life and the water of life.

2. Devote yourselves to the service of your God.

The names of the first-born, and of them only, “are written in Heaven.” If therefore we would partake of the heavenly inheritance, we must regard ourselves as “a holy nation, and a peculiar people.” What the Levites were externally, that must we be in the inward devotion of our souls. We are not loaded, like them, with the observance of many burdensome ceremonies; but the sacrifices of prayer and praise we ought to offer unto God continually; and, in this respect, we are to emulate, as it were, the saints in Heaven, who rest not day and night in ascribing glory “to Him who loved them, and washed them from their sins in his own blood.” We should distinctly consider ourselves as “his purchased possession,” and account it our highest happiness and honor to be in everything at his disposal, Revelation 14:4. The redeemed are to “follow the Lamb wherever he goes!”

3. Endeavor to instruct others in the great work of redemption.

On all the different occasions it was appointed that children should make inquiries into the reasons of the various institutions which they saw, Exodus 12:26; Exodus 13:8, and Joshua 4:6-7; and that such explanations should be given to them, as should tend to perpetuate divine knowledge to the remotest generations. Such inquiries we should encourage among our children; and we should cheerfully embrace every opportunity that is afforded us, of instructing them in the things belonging to their eternal peace.

If such catechetical instructions were given in our different families, to how much greater advantage would the word of life be dispensed! Our hearers then, being habituated to the consideration of divine truths, would enter more easily into the various subjects that are set before them. They would attend both with pleasure and profit, more especially when they were arrived at years of discretion; whereas now, the greater part of our auditories hear as if they heard not, and continue years under the ministry of the Gospel without ever understanding its fundamental truths.

Let this attention then be paid by all parents and masters to their respective families. Yes, let the ignorant in general, whether children or adults, be the objects of our affectionate regard; and let us all, in our respective spheres, contribute, as we are able, to impart the knowledge of Christ to others, that they also may behold the salvation of God.

Charles Simeon (1759-1836)

Exodus 12:41-42

“At the end of the 430 years, to the very day, all the LORD’s divisions left Egypt. Because the LORD kept vigil that night to bring them out of Egypt, on this night all the Israelites are to keep vigil to honor the LORD for the generations to come.”

[Delivered on Easter Sunday]

The Lord, for wise and gracious reasons, often delays the execution of his promises; until we, in our impatience, are almost ready to think he has forgotten them. But, however long he may appear to neglect us, “he is not slack concerning his promises, as some men count slackness, 2 Peter 3:9.” He has fixed a time, beyond which there shall be no delay, Habakkuk 2:3; and at the appointed hour he will show himself “mighty to save.”

To Abraham and his seed, God promised to give the land of Canaan. But behold, no less than four hundred and thirty years were ordained by him to pass, and a great portion of that time in extreme suffering, before his seed were permitted to see the long-wished-for period. But at the time fixed from the beginning in the divine counsels, “even the self-same day it came to pass,” that all the hosts of Israel were brought forth out of Egypt; and God’s promises to them were fulfilled.

In like manner it was promised to Adam that “the seed of the woman should bruise the serpent’s head.” But four thousand years were allowed to elapse before that promised Seed was sent into the world. “When, however, the fullness of time was come, God sent him, made of a woman, made under the Law, to redeem those who were under the Law, that we might receive the adoption of sons, Galatians 4:4-5.” In effecting this great work, the Messiah was to die, Hebrews 2:14-15. But “he was not to see corruption, Psalm 16:10.” On the third day he was to rise again, Matthew 12:40. To prevent this, every expedient was resorted to, that human ingenuity could contrive. But at the appointed moment the Savior rose; and thus completed the deliverance of a ruined world.

These two events are referred to in the text—the one, historically; the other, typically.

To these events I will first call your attention.

Great was the deliverance of Israel from Egypt.

Sore, beyond conception, was the bondage of the children of Israel; insomuch that “God himself was grieved at it.” But, through the judgments executed on their oppressors, Pharaoh was at last prevailed on to dismiss them. The last great judgment that was inflicted on their enemies was the destruction of their first-born throughout all the land of Egypt; from which the Israelites were protected by the blood of the paschal lamb sprinkled on their dwellings. This was altogether a wonderful deliverance, such as never had been given to any other nation under Heaven, Deuteronomy 4:32-34.

The end of that deliverance rendered it yet more glorious; because they were now consecrated to the Lord as “a special people above all people upon the face of the earth;” and they were led forth under the immediate guidance and protection of God himself, to “a land flowing with milk and honey,” “a land that was the glory of all lands.”

This was a redemption which might well be remembered by them, in all future ages, with wonder, and gratitude, and praise.

But infinitely greater is the deliverance that has been given to us.

From how much sorer bondage are we rescued, even from the bonds of sin and Satan, death and Hell!

How much more wonderful is the means of our preservation, even the blood of God’s only dear Son, once shed on Calvary, and now sprinkled on our souls!

To how much higher a state too are we raised—to be the sons of God, and the inheritors of the kingdom of Heaven!

What shall we say of this? It surpasses the utmost conception both of men and angels; and has a height and depth, and length and breadth, that is utterly incomprehensible.

Let me next commend to your special observance this day, on which these great events are commemorated. They deserve well to be commemorated by the whole human race.

The deliverance from Egypt will be a standing memorial of God’s power and grace to the very end of time. But what shall we say of the redemption which that event typified? Should not that be held in remembrance by us? Should not that be annually commemorated with the devoutest acknowledgments? Truly, “it is a day much to be observed unto the Lord,” even unto the latest generations.

And here I cannot but regret that the stated remembrance of these wonderful events is utterly disregarded by a great multitude of religious professors. Under an idea of avoiding Popish superstition, many have run to an opposite extreme, and cast off the very semblance of gratitude, and put from them the most effectual means of exciting it in the soul. That such memorials may degenerate into form, I readily acknowledge; but that they may be subservient to the greatest spiritual elevation, I have no doubt; and I cannot but lament, that, through a licentious zeal for what they call liberty, many deprive themselves of most invaluable blessings. To us of the Established Church, I thank God, these privileges are preserved; and I would recommend to every one of you a conscientious and devout improvement of them. Nor can I doubt, but that as the memorial of our Lord’s death continued to us in the Sacramental Supper is found a blessing, so will the stated remembrance of our Lord’s birth, and death, and resurrection, on the days on which they are commemorated, prove a blessing to all who will consecrate the time to a special consideration of those stupendous mercies.

The way in which they should be observed may be learned from the history before us.

The Israelites, to their last generations, were on that day to eat of the paschal lamb, and to renew their dedication of themselves to him as his peculiar people. And in this way should we employ this holy day.

Let us this day keep a feast unto the Lord. Let us eat of the Paschal Lamb, and feed on that adorable Savior who shed his blood for us, to redeem our souls from death. But let us “eat it with the bitter herbs” of penitential sorrow, and “with the unleavened bread” of sincerity and truth, with Deuteronomy 16:1-4. Nor is this a suggestion of man; but of the Lord himself, who has given us this very command, 1 Corinthians 5:7-8. Mark well, I beg you, these peculiar circumstances, which alone will ensure a favorable acceptance of your services before God; for without deep penitence and sincerity your services will be only an abomination to the Lord.

Let us also dedicate ourselves to him as his peculiar people, Exodus 13:2 with Numbers 8:17. We are not our own; we are bought with a price; we should therefore glorify our God with our bodies, and our spirits, which are his, 1 Corinthians 6:19-20.

Remember how entirely the people of Israel were now separated from the world, and how completely they were made dependent on their God.

Remember too, that they had but one object in view, namely, the attainment of the promised land.

Thus in spirit should we be; in spirit, I say; because we have offices to perform, which preclude a possibility of entire separation from the world. But if, while we fulfill the duties of our respective stations in the world, we attain in heart what the external situation of Israel was designed to represent, we shall do well. This should from henceforth be our one labor. Behold them, and God himself at their head. he theirs, and they his! So let us consecrate ourselves this day to him, that “we may be his people, and he our God, forever and ever.”

Charles Simeon (1759-1836)

Exodus 12:21-23

“Then Moses summoned all the elders of Israel and said to them, “Go at once and select the animals for your families and slaughter the Passover lamb. Take a bunch of hyssop, dip it into the blood in the basin and put some of the blood on the top and on both sides of the doorframe. Not one of you shall go out the door of his house until morning. When the LORD goes through the land to strike down the Egyptians, he will see the blood on the top and sides of the doorframe and will pass over that doorway, and he will not permit the destroyer to enter your houses and strike you down.”

The office of a minister is to declare to the people what he himself has received from God to deliver to them, 1 Corinthians 15:3. Nothing should be added by him; nothing should be withheld, Acts 20:27. The direction given to Moses, “See that you make all things according to the pattern showed to you in the mount, Hebrews 8:5,” is that to which all the servants of God should be conformed in all their ministrations. In this consists fidelity. “If we add anything to the Word of God, the plagues contained in it shall be added unto us. If we take away from it, our names shall be taken out of the book of life, Revelation 22:18-19.”

It is spoken to the honor of Moses, that “he was faithful in all his house;” and we find invariably, that the messages which he delivered to the people, and the ordinances which he established among them, accorded with the commission which he himself had received from God.

In the words before us, he delivers to them a message of terror and of mercy; he informs them of the judgment about to be inflicted on the Egyptian first-born; and of the means which God in his mercy had appointed for exempting them from the general calamity.

We propose to consider:

I. The means prescribed.

God might have preserved his people without any particular means; as he did when he sent forth an angel to destroy almost the whole Assyrian army. But he intended this deliverance as a type of a far greater deliverance, which he would afterwards effect through the incarnation and death of his own Son; and therefore he appointed certain observances which would lead their minds to that great event.

1. They must kill the paschal lamb.

Though the Passover differed from all other sacrifices, inasmuch as no part of it was burnt upon the altar—yet it is expressly called a sacrifice, Deuteronomy 16:4; and it was ordered to be represented under that character to all succeeding generations, verses 6, 27; and Paul himself speaks of it as prefiguring, in that particular view, the death of Christ, 1 Corinthians 5:7.

Here then it is most instructive to us, as it teaches us that without a sacrifice offered unto God for us—we cannot obtain favor in his sight, or escape the judgments which our sins have merited. We do not presume to say, absolutely, what God might, or might not, have done; because we know nothing of God except as he is pleased to reveal himself to us; but, as far as the revelation he has given us enables us to judge, we are persuaded that a vicarious sacrifice was necessary; and that, without such a sacrifice, God could not have been “just, and at the same time the justifier” of sinful man, Romans 3:25-26.

2. They must sprinkle its blood.

The destroying angel might have been instructed to discern between the Israelites and the Egyptians without any external sign upon the walls; but God ordered that the blood of the lamb should be sprinkled on the lintel, and side-posts of the doors, in order to show us yet further, that the blood of Christ must be sprinkled on our souls.

The blood of the lamb did not save the Israelites by being shed, but by being sprinkled; and, in the same manner, it is not the blood of Christ as shed on Calvary, but as sprinkled on the soul, that saves us from the wrath to come! Hence the Scripture so often speaks of our being “come to the blood of sprinkling, which speaks better things than the blood of Abel, Hebrews 12:24 and 1 Peter 1:2.” We must, as it were, dip the hyssop in the blood, and by faith apply it to our own hearts and consciences, or else we can have no benefit from it, no saving interest in it.

3. They must abide in their houses.

This was appointed, that they might know to what alone they owed their safety—namely, to the blood sprinkled on their houses. If, presuming upon their descent from Abraham, or upon their having killed the Passover, any of them had ventured abroad before the morning—they would, in all probability, have perished, as Lot’s wife did after her departure from Sodom, or as Shimei afterwards did by going outside the walls of Jerusalem, 1 Kings 2:41-46. The injunction given to them, teaches us, that we must “abide in Christ, John 15:4-7. Five times in four verses this truth is repeated;” and that, to venture for one moment from under the shadow of his wings, will involve us in the most imminent danger, if not in utter ruin. We have no protection from the pursuer of blood any longer than we continue within the walls of the city of refuge! Numbers 35:26-28.

Let us now take a view of,

II. The deliverance given.

The deliverance itself was truly astonishing.

Throughout all the land of Egypt, the first-born of every person, from the king on his throne to the captive in the dungeon, was slain by an invisible agent. By whatever means the various families were awakened, whether by any sudden impression on their minds, or by the groans of their first-born smitten by the destroying angel—there was at the same hour throughout all the kingdom a cry of lamentation and of terror; of lamentation for their deceased relatives, and of terror on their own account, lest a similar judgment should be inflicted on them also.

What dreadful consternation must have prevailed, the instant that the extent of this calamity was seen; when every one, going for relief and comfort to his neighbor, saw him also overwhelmed with similar anguish! But though the first-born of men and cattle was destroyed among all the Gentiles, not one, either of men or cattle, suffered among the Israelites. How must the whole Jewish nation be struck with wonder at this astonishing display of God’s mercy towards them!

But a greater deliverance than this was shadowed forth. There is a day coming when God will put a more awful difference between his friends and enemies; when his enemies, without exception, shall be smitten with the second death, and his friends be exalted to eternal glory and felicity! What terror will be seen in that day! What weeping, and wailing, and gnashing of teeth among the objects of his displeasure! And what exultation and triumph among those who shall be the monuments of his distinguishing favor! That deliverance will be indeed wonderful; and eternity will be too short to explore the unsearchable riches of grace and love contained in it.

The manner in which it was effected also deserves particular attention.

There was not one agent only in this transaction, but two; a destroying angel who went forth to execute judgment indiscriminately on one in every house; and God, who attended him, as it were, to intercept his stroke, and ward off the blow wherever the blood was sprinkled on the houses. This is clearly intimated in the text; and it is as clearly referred to by the Prophet Isaiah, who combines this image with that of a bird darting between her offspring and the bird of prey, in order to protect them from their voracious enemy, Isaiah 31:5.

Indeed the very name given to the ordinance which was appointed to commemorate this event, was taken from the circumstance of God’s leaping forward, and thus obliging the angel to pass over every house where the blood appeared.

In reflecting on this, we take comfort from the thought that whoever may threaten the Lord’s people, God himself is their protector; and that, “while he is for them, none can be effectually against them.” If all the angels in Heaven, yes and all the devils in Hell too—were employed to execute vengeance on the earth, we need not fear; since God is omniscient to discern, and almighty to protect, the least of his believing people!

We may learn from hence,

1. The use and excellence of faith.

It was “by faith that Moses kept the Passover, and the sprinkling of blood, lest he who destroyed the first-born should touch them, Hebrews 11:28.” It is by faith also, and by faith alone, that we can obtain a saving interest in the Lord Jesus. In what other way can we present to God his sacrifice? In what other way can we sprinkle our hearts with his atoning blood? In what other way can we “abide in him until the morning” of the resurrection? This is not done by repentance, or love, or any other grace—but by faith alone. Other graces are good, and necessary in their place; but it is faith alone that apprehends Christ, and obtains for us all the benefits of his passion. Let us then “believe in him,” and “live upon him,” and “dwell in him”—as our sure and only deliverer from the wrath to come.

2. The importance of inquiring into our state before God.

The generality go to their rest as securely as the Egyptians did, unawed by the threatenings of Almighty God, and unconscious of the danger to which they were exposed. But how many wake in eternity, and find their error when it is too late! Let me then entreat you to inquire whether you have ever dreaded the stroke of God’s avenging arm? whether you have been made sensible that God has appointed one way, and one way only, for your escape? whether you have regarded “Christ as your Passover that has been sacrificed for you?” whether you have fed upon him, with the bitter herbs of penitence and contrition? Have you dipped the hyssop, as it were, in his blood, and sprinkled your souls with it? And do you feel that it would be at the peril of your souls, if you were to venture for one moment from your place of refuge?

Make these inquiries; and be not satisfied until you are assured on scriptural grounds, that you are out of the reach of the destroying angel! Until then, adopt the prayer of David, “Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow!”

Charles Simeon (1759-1836)

Exodus 12:3-11

“Tell the whole community of Israel that on the tenth day of this month each man is to take a lamb for his family, one for each household. If any household is too small for a whole lamb, they must share one with their nearest neighbor, having taken into account the number of people there are. You are to determine the amount of lamb needed in accordance with what each person will eat. The animals you choose must be year-old males without defect, and you may take them from the sheep or the goats. Take care of them until the fourteenth day of the month, when all the people of the community of Israel must slaughter them at twilight. Then they are to take some of the blood and put it on the sides and tops of the doorframes of the houses where they eat the lambs. That same night they are to eat the meat roasted over the fire, along with bitter herbs, and bread made without yeast. Do not eat the meat raw or cooked in water, but roast it over the fire—head, legs and inner parts. Do not leave any of it till morning; if some is left till morning, you must burn it. This is how you are to eat it: with your cloak tucked into your belt, your sandals on your feet and your staff in your hand. Eat it in haste; it is the LORD’s Passover!”

The mercies promised to the Lord’s people shall be fulfilled to them in due season. Their trials may be long continued, and may increase when the time of their termination is near at hand; but God will not forget his promises, or delay the execution of them beyond the proper time. He had foretold to Abraham that his posterity would be ill-treated in Egypt to a certain period; but that they should then be brought out of it with great substance. The appointed period, foretold four hundred and thirty years before, had arrived, and yet the condition of the Israelites was as distressed as ever; but at its conclusion, “even on the self-same day,” the promised deliverance was granted; and an ordinance was appointed to keep up the remembrance of it to all future generations.

From the words of our text we shall be led to notice,

I. The Passover ordinance itself.

1. The ordinance was commemorative.

The deliverance of Israel from the sword of the destroying angel, and from their bondage in Egypt, was great, Deuteronomy 26:8, and unparalleled from the foundation of the world, Deuteronomy 4:34. And in the commemoration of it, God appointed that in all future ages one of the junior members of each family should ask the reason of the institution, and the head of the family should relate what God had done for their nation in passing over the houses of the Israelites when he slew the Egyptians, and in bringing them out of their cruel bondage, verses 5–27. To this the Apostle refers, when he speaks of the Lord’s Supper as an ordinance appointed for “the showing forth of the Lord’s death, until he comes” again at the end of the world to judgment! 1 Corinthians 11:26.

2. The ordinance was typical.

The minutest particular in this ordinance seems to have been intended to typify the redemption of the world by the death of Christ:

“The lamb” which was to be “under a year old,” denotes Christ, “the Lamb of God,” in a state of perfect purity.

The lamb was to be “a male,” as being the most perfect of its kind, and “without blemish,” in order to represent the perfect manhood of Christ, who was indeed “a lamb without blemish and without spot! 1 Peter 1:19.”

The lamb was to be set apart four days before it was slain; not only to mark God’s eternal designation of Christ to be a sacrifice, but to foreshow that Christ, during the four last days of his life, (from his entrance into Jerusalem to his death,) should be examined at different tribunals, to ascertain whether there was the smallest flaw in his character; so that his bitterest enemies might all be constrained to attest his innocence, and thereby unwittingly to declare, that he was fit to be a sacrifice for the sins of the whole world.

The precise hour of the day wherein Jesus was to die, is thought to have been predicted by the time appointed for the slaying of the paschal lamb, which was soon after three o’clock in the afternoon.

The lamb was ordered to be slain by all the congregation; to show that all ranks and orders of men, both of Jews and Gentiles, should concur in his death.

The lamb’s blood was to be sprinkled on the door-posts and lintels, to show that the blood of Christ must be sprinkled upon our hearts and consciences, if we would not fall a prey to the destroying angel; but it was not to be sprinkled on the threshold, because the blood of Christ is not to be trodden under foot, or counted by any as an unholy thing! Hebrews 10:29.

The lamb’s flesh was to be roasted, (not to be eaten raw or boiled,) that the extremity of our Savior’s sufferings from the fire of God’s wrath might be more fitly depicted.

The lamb was to be eaten by all; because none can ever be saved, unless they eat of Christ’s flesh, and receive him into their hearts by faith.

The lamb was to be eaten whole, and not a bone of it to be broken, John 19:36; probably to intimate, that we must receive Christ in all his offices and in all his benefits; and certainly to foreshow that he should be exempt from the common fate of all who died his death, and be marked out thereby with the most undoubted evidence, as the true Messiah.

None of the lamb was to be left until the morning, lest it should be treated contemptuously by the profane, or become an occasion of idolatry or superstition to mistaken zealots; and to guard us also against similar abuses in the supper of our Lord.

Some other particulars worthy of observation will occur, while we consider,

II. The manner of the Passover celebration.

In this also was the ordinance both commemorative and typical.

The bitter herbs and unleavened bread were intended to keep up a remembrance of the bitter sorrows which they endured, and the bread of affliction which they ate, in Egypt, Deuteronomy 16:4.

Their standing, with their loins girt, and shoes on their feet, and staves in their hands, denoted the haste with which they were driven out of the land, as it were, by the Egyptians themselves.

As types, these things declared in what manner we should feed upon the Lord Jesus Christ. We know that it is possible to strain types and metaphors too far; but in interpreting the import of the paschal sacrifice, though in some smaller matters we may not be able to speak with certainty, the great outlines are drawn by an inspired Apostle; who says, “Christ our Passover Lamb, is sacrificed for us, 1 Corinthians 5:7-8.” Taking this for our guide, we say that we may learn even from the manner in which the Passover was celebrated, how we are to feast upon the Lamb of God that has been slain for us.

1. We are to feast upon the Lamb with humble penitence.

The bitter herbs reminded the Israelites of the misery they had endured; but we must further reflect upon the guilt we have contracted. Their bondage was the effect of force and constraint; ours has been altogether voluntary; and therefore has involved us in the deepest guilt. When we eat of Christ’s flesh, we must recollect that his sufferings were the punishment of our iniquities. We must “look on him whom we have pierced, and mourn; yes, we must mourn for him as one mourns for his only son! Zechariah 12:10.” The more assured we are of our deliverance from wrath through him, the more must we abhor ourselves for all our iniquities, and for all our abominations! Ezekiel 16:63.

2. We are to feast upon the Lamb with true sincerity.

This is expressly declared by the Apostle to have been intended by the unleavened bread, 1 Corinthians 5:7-8. Sin is a leaven, the smallest portion of which will leaven and defile our whole souls. It must therefore be purged out with all possible care and diligence. If we retain knowingly and willfully the smallest measure of sin, we have nothing to expect but an everlasting separation from God and his people. Let us then search and try our own hearts; and beg of God also to “search and try us, to see if there be any wicked way in us, and to lead us in the way everlasting!” We must be “Israelites indeed and without deceit,” if we would enjoy the full benefits of the body and blood of Christ.

3. We are to feast upon the Lamb with active zeal.

We are in a strange land, wherein “we have no continuing city; but we seek one to come, even a city that has foundations, whose builder and maker is God.” We are not to take up our rest in this world, but, as pilgrims, with our loins girt, our shoes on our feet, and our staff in our hand, to be always ready to proceed on our journey to the heavenly Canaan! In this state and habit of mind, we should feed upon Christ from day to day; commemorating the redemption he has wrought out for us, and receiving from him renewed strength for our journey. This weanedness from the world, and readiness to depart out of it at any moment that our Lord shall call us, constitutes the perfection of a Christian’s character, and the summit of his felicity.

APPLICATION.

Whether we be Israelites feeding on the Paschal Lamb, or Egyptians lying on our beds in thoughtless security—let us remember, that the hour is fast approaching, when God will put a difference between the Israelites and the Egyptians. Let the one rejoice in the safety which they enjoy under the blood sprinkled on their hearts; and let the other tremble at their impending danger from the sword of the destroying angel; and let all endeavor to realize the unavailing cries of God’s enemies, and the joyful exultations of his redeemed people. O terrible judgment! O glorious deliverance! May God keep us all from hardening our own hearts, and stir us up to an immediate compliance with the directions given us in the Gospel!

Charles Simeon (1759-1836)

Exodus 11:7

“But among the Israelites not a dog will bark at any man or animal. Then you will know that the LORD makes a distinction between Egypt and Israel.”

A principal intent of God in the various dispensations of his providence is, to make himself known unto the world. By some of his works he makes known his natural perfections of wisdom and power; by others, his moral perfections of goodness and truth. In his dealings with Pharaoh in particular, we are expressly told that he had this end in view, Exodus 10:1-2. The exercise of his sovereignty was in that instance intended to be displayed, Romans 9:17-20; as also in the whole of “the difference which he put between the Israelites and the Egyptians;” but if we consider these two nations as types or representatives of the friends and enemies of God, we shall be rather led to contemplate the equity of all his dispensations towards them. It is in this light that we propose to dwell upon the words before us.

“Then you will know that the LORD makes a distinction between Egypt and Israel.”

I. He did so from the beginning.

Go back to the antediluvian world. How different was his conduct towards the two first men that were born into the world! Genesis 4:3-5. What singular honor did he confer on Enoch! Hebrews 11:5. What distinguished mercy did he grant to Noah! Genesis 6:9-13.

Consult the patriarchal age. How different his regards to Abraham, Isaac, and Jacob, from any that he showed to those among whom they dwelt!

Look at the history before us. From the latter plagues, the flies, the murrain, the darkness, and the slaughter of the first-born—the Israelites were exempt. The cloud also was dark to one, but light to the other; and the sea was both a passage and a grave.

Search the records of all succeeding ages. It is impossible to read the history of David or Elijah in the Old Testament, or of the Apostles in the New, and not see this written as with a sunbeam! The annals of the whole world conspire to establish this important truth.

II. He does so at this present hour.

If we have been attentive observers of what passes around us, or within our own hearts, we shall not need to be told that God does at this time, no less than in former ages, distinguish his people from others.

He does so in his dispensations. He frequently interposes to screen them from calamities, (Job 5:19-24.) and always to sanctify the calamities he sends, Romans 8:28. His very presence with them in trouble is equivalent to a deliverance from it, Psalm 31:20. (The full import of this verse will, when discovered, richly repay our meditations upon it.)

He does so in his providence, and in the communications of his grace. Whence is it that the Lord’s people are enabled to triumph, as they do, over the world, the flesh, and the devil? Is it not that they are strengthened by Christ, (Philippians 4:13.) and that “his grace is sufficient for them!”

III. He will do so to all eternity.

If we would know the full extent of that difference which he will put between his people and others, we must go up to Heaven, and taste all the glories of it; and go down to Hell, and experience all its miseries! Never until then shall we be adequate judges of this momentous subject.

Questions.

1. Do you believe this truth?

Many think that “God will not do good or evil,” and that he will neither reward nor punish. Whether they be conscious of such infidelity or not, their life too plainly proves its dominion over them. Beware of such atheistical opinions; and seek that, whatever becomes of others, you may be monuments of his love and favor!

2. Do you live under the influence of this truth?

Happy were it for us, if we could always bear in mind this solemn truth!

How importunate would be our prayers,

how ardent would be our praises,

how indefatigable would be our exertions!

Let us contemplate the separation which God will make in the day of judgment, Malachi 3:18; Matthew 25:33; Matthew 25:46; and labor incessantly, that we may be numbered among his most favored saints! Malachi 3:16-17.

Charles Simeon (1759-1836)

Exodus 10:22-23

“So Moses stretched out his hand toward the sky, and total darkness covered all Egypt for three days. No one could see anyone else or leave his place for three days. Yet all the Israelites had light in the places where they lived.”

Of all the plagues which in rapid succession were inflicted upon Egypt, not so much as one fell upon the children of Israel; their cattle, and everything belonging to them, enjoyed the same exemption as themselves. This distinction was well calculated to convince Pharaoh, that Israel’s God was the only true God, and that the idols of the heathen were vanity! Exodus 8:22.

But while we admit that this was the primary end of all the judgments, and of the plague of darkness among the rest, we cannot but think that this particular plague had something in it more than ordinarily instructive; inasmuch as it served to show, that between the Lord’s people and others there is at all times as great a difference, as there then was between Goshen and the rest of Egypt.

We say not, indeed, that this particular application of the subject is anywhere suggested by the inspired writers; but we do say, that it may well be so applied, in a way of accommodation at least, to the elucidation of this most important point.

I will take occasion from it then to show,

I. The difference which God has put between his own people and others.

In their state, and nature, in their relation to God and to each other, in their prospects also, and in their end—the two descriptions of people are widely different from each other.

The one are quickened from the dead, and partakers of a divine nature; united to Christ and to each other in one body and by one spirit; with a heavenly inheritance before them, which they are speedily and forever to possess!

The others are yet “children of the wicked one,” with no other prospect than that of a banishment from the divine presence, and an everlasting participation with the fallen angels in their unhappy lot.

But without entering into this large view of the subject, I will endeavor to show what light the children of Israel are privileged to enjoy in,

1. Things temporal.

In appearance, “all things come alike to all;” or, if there be any particular difference in relation to temporal things, it is rather in favor of the ungodly. But the godly, whether they possess more or less of this world, have an enjoyment of it of which the world at large are destitute, and in their present state incapable. They taste God’s love in everything; and have a more vivid apprehension of the smallest blessings, than an ungodly man has of the greatest. The “blessings” of the ungodly are, in fact, “cursed to them;” “their table is a snare to them;” and even their bodily health and strength are made occasions of more flagrant transgressions against their God. To God’s Israel, on the contrary, their severest afflictions are made sources of good; insomuch that they can “glory in their tribulations, Romans 5:3,” and “take pleasure in their sorest infirmities, 2 Corinthians 12:10.” Whatever trials assault them, they “all work together for their good, Romans 8:28;” yes, “light and momentary as they are, they work out for them a far more exceeding and eternal weight of glory, 2 Corinthians 4:17.” The very best portion of the wicked is lighter than vanity; while the worst of a godly man’s lot is received by him not only with “patience and long-suffering, but with joy and thankfulness, Colossians 1:11-12.” Though he be the poorest of mankind, he does in effect “inherit the earth;” yes, he “inherits all things!”

2. Things spiritual.

The ungodly man is truly in darkness with respect to everything that is of a spiritual nature. He neither does, nor can, comprehend anything of that kind, for lack of a spiritual discernment. But God’s highly favored people “have light in their dwellings,” whereby they can discern things invisible to mortal eyes.

The evil of sin,

the beauty of holiness,

the glory of Christ,

the blessedness of Heaven,

are open to their view, and are contemplated by them with a zest which can be conceived by those only who actually experience it in their souls. What shall I say of “the light of God’s countenance lifted up upon them,” or of “the love of God shed abroad in their hearts by the Holy Spirit?” What shall I say of the Holy Spirit dwelling in them as “a Spirit of adoption,” “witnessing with their spirits that they are God’s children,” and “sealing them unto the day of redemption,” and being “a pledge of Heaven itself” in their souls? To attempt to describe these things would be only to “darken counsel by words without knowledge.”

If we would in vain attempt to convey to one immured in a dungeon a just conception of the luster and influence of the meridian sun; then much more must we fail, if we would attempt to give to a natural man a just apprehension of “the things of the Spirit;” for neither have we any language whereby adequately to express them, nor have they any faculties whereby duly to apprehend them.

3. Things eternal.

What can an ungodly man see beyond the grave? Truly in relation to the future world he is in darkness, even in “a darkness that may be felt.” If he reflects at all, he can feel nothing but “a certain fearful looking-for of judgment and fiery indignation to consume him,” and have no prospect but that of “the blackness of darkness forever.”

But in reference to eternity, the child of God is seen to the greatest advantage. O, what prospects are open to his view! What crowns, what kingdoms, await him! Truly he stands as on Mount Pisgah, and surveys the Promised Land in all its length and breadth. He joins already with the heavenly hosts in all their songs of praise, and, according to the measure of the grace bestowed upon him, anticipates “the pleasures which are at God’s right hand for evermore.”

But, that I may not tantalize you with joys which you can never taste, let me proceed to show you,

II. How we may secure to ourselves their happy lot.

Can an Egyptian become an Israelite? Yes, he may.

An Israelite is a descendant of Abraham, in the line of Jacob. But how then can this relation be transferred to a foreigner?

After the flesh indeed, an Edomite must remain an Edomite; an Egyptian must continue an Egyptian.

But after the Spirit, the transition may be made by all, of whatever nation, provided only they earnestly desire it.

Through faith in that blessed Savior in whom Abraham believed, we may be brought to a participation of all the blessings which were conferred on him. Hear what the Scripture says, “Know that those who are of faith—the same are the children of Abraham;” the same, too, are “blessed with faithful Abraham;” yes, “the blessing of Abraham comes on them through Jesus Christ;” “if we are Christ’s, then are we Abraham’s seed, and heirs according to the promise, Galatians 3:7; Galatians 3:9; Galatians 3:14; Galatians 3:29.”

Under this character, we shall be exempted from all the Egyptian plagues, and entitled to all the distinctions that ever were conferred on God’s chosen people!

Truly, however gross the darkness which may have covered us in past times, we shall have “light in our dwellings;” yes, we shall be brought out of darkness into God’s marvelous light; and not only “be turned from darkness unto light, but from the power of Satan unto God.”

Say, brethren, whether this does not accord with the experience of some among you? Say, whether the brightest hours of your former life are comparable even with your darkest now? I well know that in this present life there will be clouds that will occasionally intercept the full radiance of the Sun of Righteousness, and induce a transient gloom over your horizon; but I ask with confidence, whether at such a season you would exchange your portion for that of the happiest worldling upon earth? No, you well know, that though your “darkness may continue for a night, joy will come in the morning, Psalm 30:5;” and even in the darkest night some gleams of light are accustomed to shine into your soul, according to that sure promise, “Unto the godly there arises up light in the darkness, Psalm 112:4.”

True it is, that sin will bring darkness upon the soul; and true it is, also, that bodily disease may sometimes operate unfavorably in this respect; but, if we are upright before God, “when we walk in darkness, the Lord will be a light unto us, Micah 7:8;” and, in due season, “our light shall shine in obscurity, and our darkness be as the noonday, Isaiah 58:10.”

ADDRESS.

1. Those who are walking in their own carnal enjoyments.

Truly it is but a candle that you possess, while you are regardless of the radiance of the noonday sun! And what does God say to you? “This shall you have of my hand at last, you shall lie down in sorrow! Isaiah 50:11.”

“Therefore this is what the Sovereign LORD says:

“My servants will eat, but you will go hungry;

my servants will drink, but you will go thirsty;

my servants will rejoice, but you will be put to shame.

My servants will sing out of the joy of their hearts, but you will cry out from anguish of heart and wail in brokenness of spirit! Isaiah 65:13-14.”

2. Those who, though Israelites indeed, are yet walking in somewhat of a gloomy frame.

We have before said, that such seasons may occur; but the direction given you by God himself is that which must be your consolation and support, “Who is among you that fears the Lord, that obeys the voice of his servant, and yet walks in darkness and has no light? Let him trust in the name of the Lord, and relyy upon his God, Isaiah 50:10.”

There may be reasons for the withdrawment of light from your souls, reasons of which you at present have no conception. Perhaps God has seen that you have not duly improved the former manifestations of his love; or he may see that an uninterrupted continuance of them might give advantage to Satan to puff you up with pride. But, whether you can trace these suspensions of the divine favor to any particular cause or not, learn at all events to justify God in them, and to improve them for the deeper humiliation of your souls; and look forward to that blessed period when you shall “dwell in the light as God is in the light,” and enjoy a day that shall never end! 1 John 1:7; Revelation 21:23; Revelation 22:5.

Charles Simeon (1759-1836)

Exodus 10:3

“So Moses and Aaron went to Pharaoh and said to him, “This is what the LORD, the God of the Hebrews, says: ‘How long will you refuse to humble yourself before me? Let my people go, so that they may worship me.”

It cannot be denied that Pharaoh was a remarkable character, raised up by God himself to be a monument of God’s power and wrath throughout all generations, Exodus 9:16. Yet we mistake if we think that the dispositions which he exercised were peculiar to him; the occasions that called them forth into exercise, were peculiar; but the dispositions themselves were the common fruits of our corrupt nature, visible in all the human race.

The command given to Pharaoh to permit all the Hebrews to go into the wilderness to offer sacrifice to their God, he chose not to comply with; and all the judgments inflicted on him, and the mercies given to him, were ineffectual for the subduing of his rebellious spirit, and for the reducing of him to a willing obedience.

Every one who reads the history of these events stands amazed at the pride and obduracy of his heart. But if we would look inward, and see how we have withstood the commands of God, and how little effect either his judgments or his mercies have produced on us, we would find little occasion to exult over Pharaoh; we would see, that, however circumstances then elicited and rendered more conspicuous the evils of his heart, the very same corruptions which he manifested, are in us also; and that every individual among us has the same need as he of the expostulation in the text, “How long will you refuse to humble yourself before me?”

It is remarkable that this very account of Pharaoh was ordered to be transmitted to the last posterity, in order that the men of all succeeding generations might see in it, both what God’s enemies and what his friends are to expect at His hands.

That we may render this subject the more generally useful, we will,

I. Show wherein true humiliation consists.

A full and abstract investigation of this point would lead us too far; we shall therefore confine ourselves to such particulars as the context more immediately suggests.

1. True humiliation consists in a deep and sincere sorrow for sin, as contrasted with forced acknowledgments.

If confessions extorted by sufferings or by fear were sufficient evidences of humility, then Pharaoh would never have received the reproof in our text; for on the plague of hail being inflicted, he sent for Moses and said, “I have sinned this time. The Lord is righteous; and I and my people are wicked, Exodus 9:27.” But notwithstanding this, in God’s estimation he still, as the text expresses it, “refused to humble himself before God.”

Yet this is the only humiliation which many among ourselves have ever experienced. In a time of sickness perhaps, or under any great and accumulated afflictions—we have been constrained to confess our desert of God’s judgments. We have seen that He has been contending with us; and that yet heavier judgments awaited us, if we did not humble ourselves before him. We have trembled perhaps at the prospect of approaching dissolution, and at the thought of appearing in an unprepared state at the tribunal of our Judge. Hence have arisen some forced acknowledgments of our sinfulness, while yet we neither hated our sins, nor loathed ourselves on account of them; and hence, on our restoration to health, we have returned, like fused metal from the furnace, to our usual hardness and obduracy.

True humiliation is widely different from this. It implies a deep and sincere sorrow for sin, not only on account of the judgments it will bring upon us—but on account of its own intrinsic hatefulness and deformity. It leads us to smite on our bosoms with conscious shame; and fills us with self-loathing and self-abhorrence. It does this not only before we have obtained mercy, but afterwards; yes, and so much the more because God is pacified towards us, Job 42:6 with Ezekiel 16:63.

We readily acknowledge that tears are no certain sign of penitence; and that the sensibility that produces them depends rather on the constitutional habit, than on the convictions of the mind. Yet while we read so much in the Scriptures respecting men sowing in tears, and going on their way weeping, and while we behold the Savior himself weeping over Jerusalem, and pouring out his soul before God with strong crying and tears, we cannot but think that those who have never yet wept for sin, have never felt its bitterness; and there is just occasion for us to weep over all who have not yet wept for themselves. It is scarcely to be conceived that any man has a truly broken and contrite spirit, whose sighs and groans have not often entered into the ears of the omnipresent God, and whose tears have not been often treasured up in his vials.

2. True humiliation consists in an unreserved obedience to God, as contrasted with partial compliances.

Pharaoh, under the pressure of his successive calamities, yielded in part to the commands of God; he resisted altogether at the first; but gradually receded from his determinations, and permitted the Hebrews to offer their sacrifices in Egypt; then to go into the wilderness, provided they did not go very far into it; then he would let the men go; then at last the women and children also; but he would not allow them to take away their cattle; those he was determined to keep, as a pledge of their return. In all this there was nothing but pride and stoutness of heart. He held everything fast, until it was wrested from him by some fresh judgment, and conceded nothing but from absolute compulsion.

Thus it is that many among ourselves part with their sins. They would retain them all, and gladly too, if the indulgence of them would consist with their hope from Heaven. If they part with any, they do it as a mariner who casts his goods overboard to lighten his ship and keep it from sinking; but it is with reluctance that he parts with them; and he wishes for them all again, the very instant he is safe on shore.

From the same motive flows his performance of certain duties; he engages not in them from any delight that he has in them, but from a self-righteous desire of purchasing Heaven by these sacrifices. But in all this there is nothing of true humiliation, nothing of real piety.

The true Christian, when his heart is right with God, desires to fulfill all the commandments of his God, “not one of them is grievous unto him;” he would not wish to be allowed to violate any one of them; but desires to “stand perfect and complete in all the will of God.” He would not retain a right eye or a right hand, that should be an occasion of offence to his God and Savior. As it is his prayer that “God’s will may be done by him on earth as it is in Heaven,” so is it his daily endeavor to carry it into effect; and, could he but have the desire of his soul, he would be as “pure as Christ himself is pure,” and as “perfect as his Father who is in Heaven is perfect.”

This union of deep sorrow for the past, and of unreserved obedience for the future, is marked by God himself as constituting that state of mind which alone will prove effectual for our acceptance with him.

Having explained the nature of true humiliation, we proceed to:

II. Expostulate with those in whom true humiliation is not yet wrought.

There is but too much reason for this expostulation wherever we look. Their need of humiliation before God, none, I apprehend, will venture to deny.

Let us only look back and see how we have acted towards God, as our Creator, our Governor, our Benefactor.

Let us mark our past conduct also towards the Lord Jesus Christ, who assumed our nature, and died upon the cross to save us.

Let us yet further call to mind all the resistance which we have given to the motions of the Holy Spirit within us; and we shall find ground enough for our humiliation before God.

Yet who has humbled himself aright?

Who has sought the Lord from day to day “with strong crying and tears?”

Who has given up himself wholly and unreservedly to God, determining through grace to have no other will but his?

Does not conscience testify against us in relation to these matters, and warn us that there is yet much, very much lacking, to perfect our humiliation before God?

We beg permission then, in the name of the Most High God, to expostulate with all whose consciences now testify against them.

“How long will you refuse to humble yourselves before God?”

Have you ever fixed a time in your minds?

Do you fix your hope upon living to old age? What certainty have you of living to old age?

Do you fix your hope upon having a long time of sickness and of death? How do you know that you shall have space then given for repentance, or that the Spirit of God, whom you now resist, shall be imparted to you for the producing of true repentance? How do you know, that if you do then repent, your repentance will proceed any further, or be more effectual for your salvation than Pharaoh’s was?

Consider, I beg you, the guilt, the folly, and the danger of delaying your humiliation before God. Will you make the very forbearance of God which should lead you to repentance, the ground and occasion of protracting your rebellion against him? Do you think that God will not overcome at the last? Will you set briers and thorns in battle against the devouring fire? Did you ever hear of one who hardened himself against God and prospered? Will not sin harden you in proportion as it is indulged? “Will the Spirit strive with you forever?” Have you not reason to fear, that, if you continue impenitent under your present circumstances, God will give you up to judicial hardness, and a reprobate mind?

Beloved brethren, I entreat you to fix some time when you will cast down the weapons of your rebellion, and humble yourselves in truth before God.

Two encouragements I would set before you:

1. It is never too late.

At “the eleventh hour” those who give themselves up to Him shall be received. Let not the aged, or the sick, say, ‘There is no hope.’ Let not the vilest of the human race indulge despair. A Manasseh holds forth to every child of man the richest encouragement; and an assurance that of those who come to Christ in penitence and faith, “not one shall ever be cast out! 2 Chronicles 33:12-13.”

2. It is never too soon.

It was not the men only, but the children also, yes, even “the little ones,” whom God required to go forth into the wilderness to offer sacrifice to him. In the New Testament our blessed Lord says, “Let the little children to come unto me, and forbid them not; for of such is the kingdom of Heaven.” O that young people did but know the blessedness of serving God! Who ever yet regretted that he had begun to repent too soon? Who ever yet made it a matter of sorrow that he “had served the Lord from his youth?” “Remember then, my brethren, your Creator in the days of your youth.” Let not Satan have the best of your time; and the mere dregs be reserved for God. But “today, while it is called today,” begin that life, which is the truest source of happiness in this world, and the most certain pledge of glory in the world to come!

2 Corinthians 2:7 Now instead, you ought to forgive and comfort him, so that he will not be overwhelmed by excessive sorrow.

Charles Simeon (1759-1836)

Exodus 9:19-21

“Give an order now to bring your livestock and everything you have in the field to a place of shelter, because the hail will fall on every man and animal that has not been brought in and is still out in the field, and they will die.'” Those officials of Pharaoh who feared the word of the LORD hurried to bring their slaves and their livestock inside. But those who ignored the Word of the LORD left their slaves and livestock in the field.”

The Word of God in every age has met with a very different reception from different people; from the antediluvian scoffers to the present moment, the generality have deemed it unworthy of their attention, while a few have regarded it with reverence and godly fear. Never had any declaration a better title to belief than that to which the text alludes.

Moses had already, in the space of a few days, foretold many judgments, which were instantly inflicted or removed according to his predictions; and since they had not been effectual to subdue the stubborn heart of Pharaoh, he announced the determination of God to send another judgment on the land of Egypt, even a storm of hail and lightning, which would destroy every man and animal that should be exposed to its fury. There were many however who despised the threatening, and disdained to send their servants and cattle to a place of shelter; but others, who had profited by past experience, used with eagerness the precaution suggested to them.

From this circumstance we are led to show,

I. How a regard for God’s Word will influence men here.

In all temporal concerns men are affected by any report in proportion to its credibility and importance.

If they hear of any great good that is placed within their reach, they feel a desire after it springing up in their minds; if there is some considerable probability of their attaining it, their hopes are excited, and their endeavors multiplied in order to secure it. If the possession of it appears near and certain, they already congratulate themselves on the expected acquisition, though not without a mixture of anxious suspense.

On the other hand, do they hear of any great evil that may come upon them? They begin to be disquieted as it approaches nearer and nearer? They think how they may avoid it, and use every precaution that prudence can suggest. Does it appear imminent and almost unavoidable? Their fears and anxieties are proportionably increased. Nor are these effects peculiar to any times, places, or people; they will be found on examination to be invariable and universal.

Thus it must also of necessity be with respect to men’s spiritual concerns, in proportion of what God has spoken concerning them is believed and felt.

Suppose a person to be thoroughly persuaded that, “unless he repents, he must eternally perish;” that, “unless he is born again of the Spirit, he cannot enter into the kingdom of Heaven;” and that, “he who has the Son has life, and he who has not the Son of God has not life.” What effect must such momentous truths produce upon his mind? Must he not of necessity begin to inquire into the meaning of these expressions, and feel a solicitude to have these questions satisfactorily determined: ‘Am I a real penitent? Am I born again? Have I truly received the Son of God?’

If he doubts the truth of these things, or thinks they may be taken in a lower importance—he will of course be less concerned to attain the experience of them. Or, if other things appear to him of superior importance—he will attend to those things in preference. But let him have that faith which gives a present subsistence to things future, and a demonstrable reality to things invisible, Hebrews 11:1, and it will be impossible for him to trifle with such solemn declarations.

It is true, he may sin against the convictions of conscience; but if he continues so to do, it is evident that his convictions are not proportioned in any degree to the importance of eternal things, and that he cherishes a secret hope of escaping by some means or other the judgments denounced against him.

Let him but feel the worth of his soul in a degree proportioned to its value; let him estimate that as men estimate the worth of their natural life—and he could no more resist habitually the convictions of his mind, than he could sit composed while his house and family were ready to be destroyed by fire; he would surely resemble those Egyptians who sought shelter for their servants and cattle; he would “flee from the wrath to come, and lay hold on eternal life!”

Such a practical attention will be given to the Word of God by all who truly believe it, because they know:

II. How it will affect their state hereafter.

The distinction put between the believing and unbelieving Egyptians related merely to this present life; but the Scriptures authorize us to declare that an eternal distinction will be made between believers and unbelievers in the day of judgment. Yes assuredly,

1. Those who have sought the appointed refuge shall be eternally saved.

Christ is that hiding-place to which all are enjoined to flee; every other covert will be found “a refuge of lies, which the hail shall sweep away! Isaiah 28:17.” But Christ is a sure refuge, “to which whoever runs shall be safe.” Whatever we may have been, and whatever we may have done in past times—we have nothing to suffer from the wrath of God, provided we are found in Christ.” “Believing in him, we are justified from all things,” and shall unite forever with:

the murderous Manasseh,

the adulterous David,

the filthy Magdalen,

the persecuting Saul,

in singing “Salvation to God and the Lamb!”

We must not however be understood to say, that an attention to the faith of the Gospel will save us, while we neglect its practical injunctions; far from it. But this we do say, that the vilest of sinners may find “acceptance in the Beloved;” and that “all who put their trust in him may be quiet from the fear of evil.” The declaration of God himself is, “There is no condemnation to those who are in Christ Jesus.”

2. Those, on the contrary, who have despised the offers of mercy, must eternally perish.

“Whatever men sow, that shall they also reap;” and though God’s vengeance may be long delayed, it shall surely come at last! What if we see no signs of it now? There was no appearance of a deluge when Noah warned the old world. Nor were the fire and brimstone visible, when Lot entreated his sons-in-law to escape with him from Sodom. Yet were the predictions relative to these events exactly fulfilled; he who built the ark, and he who fled from the city devoted to destruction, were preserved; while they who took not warning, were destroyed.

So also shall it be in the last day, “the unbelief of men shall not make faith in God of no effect.” “Their covenant with death shall be disannulled, and their agreement with Hell made void; when the overflowing scourge shall pass through, they shall be beaten down by it, Isaiah 28:18.” Nor shall the excuses which they now urge with so much confidence, avail them.

It is probable that many of the Egyptians might expose themselves to danger in consequence of urgent business, or from what they judged a necessary obedience to the commands of their masters; but they perished notwithstanding. So shall that word be verified in spite of all excuses, “Whoever despises the word shall be destroyed; but he who fears the commandment, shall be rewarded, Proverbs 13:13.”

Address,

1. Those who disregard the Word of the Lord.

There are, alas! too many who “stumble at the word, being disobedient.” Their language is, “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.” If they do not avowedly reject the word, they show by their conduct, that they consider:

its doctrines as fanatical,

its precepts as harsh,

its promises as illusory,

and its threatenings as vain.

But, while “they thus practically reject the word of the Lord, there is no wisdom in them? Jeremiah 8:9.” Doubtless if they who were in the midst of the storm saw any of their neighbors housed, they would cast a wishful look at them; and will not their lot be envied in the last day, who shall have taken refuge in Christ, and found protection from the wrath of God?

Let then the remembrance of what took place in Egypt, operate powerfully on our hearts.

Let us “search the Scriptures, and make them our meditation day and night.”

Let us take them “as a light to our feet and a lantern to our paths.”

Let us “treasure them up in our hearts,” and labor to follow the directions they give us.

Let us “receive the word with meekness,” “not as the word of men, but as it is in truth, the Word of God.”

Let us beg of God that it may be “living and powerful, and sharper than any two-edged sword, piercing to our inmost souls, and discovering to us the very thoughts and intents of our hearts.”

Let God’s blessed word regulate our hearts and lives; then will God look upon us with favorable acceptance, Isaiah 65:2, and acknowledge us as “his in the day that he shall make up his jewels! Malachi 3:17.”

2. Those who fear the Word of the Lord.

There are some among us, we trust, who having once, like good Josiah, wept on account of the denunciations of God’s wrath; now, like holy Job, “esteem God’s Word more than their necessary food.”

There is not a threatening in it which they dare to despise.

There is not a promise which they do not desire to enjoy.

There is not a precept which they do not labor to obey.

They desire nothing so much as to be “cast into the mold of the Gospel,” and to be “sanctified by means of it in body, soul, and spirit.” To all of this character I say, Blessed are you; for if “you tremble at the word” of God, you have no reason to tremble at anything else! You may look at death with delight, and at Hell itself without terror—since you are screened under the shadow of your Redeemer’s wings! Envy not then the liberty, and the thoughtlessness of sinners; neither let their revilings deter you from your purpose. The time is quickly coming when your God will appear to their shame, and to your joy! Isaiah 65:5. Then the wisdom of your conduct will be seen in its true colors; and you shall understand the full import of that question, “Does not my word do good to him who walks uprightly? Micah 2:7.”

Charles Simeon (1759-1836)