Exodus 9:16

“I have raised you up for this very purpose, that I might show you my power and that my name might be proclaimed in all the earth!”

It is justly said in reference to evidence, that it is strong in proportion as it arises out of incidental points, which had no necessary connection with the fact to be established. The same I may say in relation to the doctrines of our holy religion, especially those doctrines which are most controverted, and most stand in need of evidence for their support. Of this kind is the doctrine of election; which, being extremely opposed to the pride of human nature, meets with strong opposition from the carnal mind.

I am far from saying that that doctrine is not extremely objectionable, if viewed as its adversaries, and not a few of its advocates also, are accustomed to state it. But, if viewed in its true light, and as the Scriptures themselves state it—I conceive that it cannot reasonably be doubted.

In the passage before us, there was no particular intention to establish that doctrine. Moses had labored in vain to induce Pharaoh to let the people of Israel go to worship Jehovah in the wilderness. He had, as God’s appointed instrument, inflicted many plagues on the land of Egypt, and removed them again by his intercessions. Yet neither by the judgments nor the mercies, had he prevailed on Pharaoh, who still continued to harden his heart against God. He now assumed a bolder tone; and declared, that not only should the Egyptians be smitten with pestilence, but that Pharaoh himself also “should be cut off from the earth,” for his obstinate resistance to God’s express commands. And then he delivers to him, from God himself, this solemn declaration, “I have raised you up for this very purpose, that I might show you my power and that my name might be proclaimed in all the earth!”

It is my intention:

I. To explain God’s solemn declaration.

God here asserts, that he had raised up Pharaoh for a special purpose, with which his own glory was intimately connected. He had determined to bring forth his people from Egypt, in such a way as should display most remarkably his own power, and should bring glory to his name throughout all the earth. Some, by the expression “raised up,” understand restoring him to health from the disorder inflicted on him in common with his people and the magicians. But it does not appear that Pharaoh had been visited with that disorder; and the threatening in the verse before our text, “I will smite you,” rather seems to show, that he had not yet been smitten in his own person. But, whether we understand the words as relating to his elevation to the throne, or to a restoration to health—the main object of the declaration will be the same; namely, that God, knowing what would assuredly be the result of a further trial of his obedience, had determined so to try him, in order that by the outcome of the contest,, God’s glory might be displayed throughout all the earth.

The substance of the declaration, then, may be considered as expressing the following truths:

1. That God allots to every man his station in life.

Nothing can be more clear, than that the time and place of every man’s entrance into life is fixed by God. That we are born in this age and country, has in no respect depended on ourselves; we might as well, if God had so ordained, been born of Heathen or Mohammedan parents, or never have been permitted to see the gospel truths, and perished in our mother’s womb! We might have been brought into the world from parents either of the highest or lowest rank, and been doomed to occupy a place in society widely different from that which we at present fill. All this was true of Pharaoh, and it is equally true of every man. “Our times are in God’s hands! Psalm 31:15,” and “he determines the bounds of our habitation! Acts 17:26.”

2. That he foreknows how every man will act in the situation to which he is called.

He infallibly foresaw how Pharaoh would act in resisting all the means that would be used to bring him to a compliance with the divine command. Nor is there anything hidden from his all-seeing eye! If there were, it would be impossible for him to foretell, as he has done by his Prophets, the minutest circumstances that would occur, and at the distance of many hundreds of years. The prophecies relating to the death of our blessed Lord specify what should be said, as well as done, by people who were least of all aware that they were fulfilling any prediction, and who would rather, if it had been possible, have prevented its accomplishment. We may be sure, therefore, that that testimony respecting him is true, “Known unto him are all things, from the beginning of the world! Acts 15:18.”

3. That, while he leaves to every man the free exercise of his will, God overrules the actions of all for the accomplishment of his own eternal purposes!

God, as we have observed, had decreed to magnify himself in his mode of bringing forth his people from Egypt. But, in order to this, it was necessary that his will should be opposed, and that occasion should be given for the executing of his judgments upon the oppressors of his people. He knew what Pharaoh would do under such circumstances; and he both preserved him in life, and elevated him to the throne, that he might have an opportunity of manifesting what was in his heart, and be able to carry into effect the dictates of his own depravity.

In all that he did, he was perfectly a free agent; for though it is said, that “God hardened Pharaoh’s heart,” he did so, not by infusing any evil principle into him, but by giving him up to the impulse of his own inveterate corruptions. God foresaw how those corruptions would operate, and that they would lead to the accomplishment of his own eternal purpose; and he needed only to leave Pharaoh to the dictates of his own mind, to secure the final execution of all that he himself had ordained.

God had determined everything respecting the crucifixion of our blessed Lord; but he needed not to inspire the Jewish rulers with envy, or the Roman governor with timidity, or Judas with covetousness, or the populace with cruelty. It was sufficient to give them up respectively to the dominion of their own lusts; and they all infallibly concurred to “do what his hand and his counsel had determined before to be done, Acts 4:28.”

It is precisely in the same way that we are to account for all that is done, whether it be good or evil; except that, in the effecting of what is good, God puts the desire to effect it into the heart of the agent, while in the perpetration of evil he merely gives up the person to the influence of his own lusts. In either case, the agent is perfectly free, and follows the bent of his own heart; only, in the one case, the heart is renewed, and in the other it is left under the power of its own depravity.

Josiah and Cyrus both fulfilled the counsels of Heaven; the one by burning men’s bones on the altar which Jeroboam had raised, and the other by liberating the Jews from Babylon. Both these events were foretold hundreds of years before they came to pass; and the very names of the agents were declared hundreds of years before any people of their name were known in the world.

Sennacherib also fulfilled the will of Heaven, in punishing God’s offending people, “Howbeit he meant not so, neither did his heart think so; it was in his heart only to aggrandize himself at the expense of other nations, Isaiah 10:7.”

But God, by all, accomplished “the counsel of his own will, Ephesians 1:11;” and in all things “shall his counsel stand, and he will do all his will, Isaiah 46:10.”

4. That by all, whatever their conduct be, he will eventually be glorified.

That God will be glorified in the obedience of the righteous, is a truth which needs not to be confirmed. Whatever they do, it is “to the praise of the glory of his grace;” and at the last day the Lord Jesus will come “to be glorified in his saints, and to be admired in all those who believe.”

But will he be glorified in the ungodly also? Yes. He declared that he would “get himself honor upon Pharaoh and all his hosts, Exodus 14:17;” and this he did by overwhelming them in the sea. Just so will he do in the destruction of the wicked, at the last day. He will then make known the inflexibility of his justice, and “the power of his wrath;” and the whole universe shall be constrained to say, “Even so, Lord God Almighty, true and righteous are your judgments Revelation! 16:6-7; Revelation 19:2.”

Having thus explained the declaration in my text, I proceed:

II. To apply God’s solemn declaration.

All Scripture is said to be “profitable for doctrine, for reproof, for correction, and for instruction in righteousness,” or, in other words, for the establishment of sound doctrine, and for the enforcing of a holy practice. For these two ends I will endeavor to improve the subject before us.

1. For the establishment of sound doctrine.

The doctrine which I hinted at, in the commencement of this discourse, is strongly insisted on by the Apostle Paul; and the words of my text are adduced by him in confirmation of his statement. He is showing that God, in the exercise of his mercy to the Jewish nation, had acted altogether in a way of grace, according to his own sovereign will and pleasure; that he had entailed his blessings on Isaac and his seed, instead of imparting them to Ishmael and his posterity. In like manner, God had again limited his blessings to Jacob, the younger son of Isaac, and withheld them from Esau, the elder son.

This had God done “in order that his purpose according to election might stand, not of works, but of him that called.” Then, knowing that the proud heart of man would rise against this doctrine, and accuse it as “imputing unrighteousness to God,” he further confirms his statement by express declarations of God to Moses. “He says to Moses, I will have mercy on whom I will have mercy; and I will have compassion on whom I will have compassion!” From thence he draws this conclusion, “So, then, it is not of him that wills, nor of him that runs, but of God that shows mercy!”

To this declaration he adds another of a similar tendency, addressed to Pharaoh, even the very words of my text, “For this same purpose have I raised you up, that I might show my power in you, and that my name might be declared throughout all the earth;” from which words he draws again this remarkable conclusion, “Therefore has God mercy on whom he will have mercy; and whom he will, he hardens! Romans 9:7-18.”

Now here the doctrine of election is stated in the strongest and most unequivocal terms. But let not anyone imagine that the doctrine of reprobation is therefore true. God has not said in my text, “I have brought you into the world on purpose to damn you, and to get glory to myself in your everlasting destruction.” No, there is no such assertion as that in all the Holy Scriptures. There is, in the Epistle of Peter, an expression which in sound has that aspect; but, when properly explained, it has no such meaning. It is said by him, “These stumble at the word, being disobedient; whereunto also they were appointed, 1 Peter 2:8.” But to what were they appointed? to disobedience? No; but to make that word, which they would not obey, an occasion of falling.

God has ordained, that “they who will do his will, shall know of the doctrine, whether it be of God, John 7:17;” but that those who will not do his will, shall stumble at his word, and find the Lord Jesus Christ, as revealed in it, “a rock of offence; yes, a trap and a snare also, Isaiah 8:14-15, compared with the fore-cited passage from Peter.”

This will throw the true light upon our text; God did not bring Pharaoh into the world on purpose to destroy him; but, foreseeing the inveterate pride and obstinacy of his heart, he raised him to the throne, where he would have an opportunity of displaying with effect those malignant dispositions, and would thereby give occasion for God to glorify himself, in an extraordinary display of his justice and his power, in the punishment of sin.

Here, then, we see the electing grace of God. God chose Moses, who had been in rank and authority the second person in the kingdom of Egypt, to be the deliverer of his people. Moses, when called to the work, declined it again and again; and might well have been left to reap the bitter fruit of his folly. But God, by his Spirit, overcame his reluctance, and upheld him in the performance of his duty. To Pharaoh he gave not this grace, but left him to the power of his own lusts. In making this distinction, God did no injury to Pharaoh. Neither Pharaoh nor Moses had any claim upon God. If, when Moses declined the honor which was offered him, God had transferred that honor to Pharaoh, and given up Moses to the evil of his own heart, he would have done no injury to Moses; Moses would have brought the punishment upon himself, by his own wickedness. God had a right to bestow his grace on whoever he pleased; and consequently, in leaving Pharaoh to harden his own heart and to perish m his sins, while he showed mercy to Moses, and made him an honored instrument of good to the Jewish nation—God did no injury to Pharaoh or to anyone else.

In the exercise of mercy, God acted as an Almighty Sovereign. In the exercise of judgment, he acted as a righteous Judge, in perfect consistency with justice and with equity. We see at all events the fact, that “God did, after much long-suffering, make known on one his wrath, as on a vessel of wrath prepared for destruction;” and that toward another “he made known the riches of his glory, as on a vessel of mercy which he himself had prepared unto glory, Romans 9:22-23.” The exercise of his mercy was gratuitous and without desert; but the exercise of his displeasure was merited and judicial.

Now what is there here to be offended with? The fact is undeniable; and, if God was at liberty to exercise his sovereignty in such a way then, he is at liberty to do it still; and if he may justly do it in any case, as that of Ishmael and Isaac, or of Esau and Jacob, or of Pharaoh and Moses, he may with equal justice do it in every case.

Let us, then, not ignorantly and proudly deny to him a right, which all of us claim for ourselves, even that of dispensing our favors to whom we will. If no one has a claim on God, then no one has a right to complain if a favor which he despises is withheld from him. On the other hand, the person on whom that special favor is conferred, must to all eternity adore the sovereign grace that has dispensed it to him.

2. For the enforcement of a holy practice.

All of us, whether high or low, rich or poor, are in the station, which God, in his infinite wisdom and goodness, has allotted to us. The rich therefore have no reason to boast; nor have the poor any reason to repine. The different members of our own body have not all the same office; but God has “placed each member in the body, as it has pleased him;” and for purposes which each is destined to accomplish.

One great duty is common to us all; namely, that of discharging to the utmost of our power, our respective offices; and of bringing to God that measure of glory of which he has made us capable. God is, in reality, as much glorified in the submission of the poor, as in the activity of the rich. The eye and the foot, equally subserve the interests of the body, while discharging their respective functions; and equally display the goodness of our Creator, in so administering to our needs.

Let us then simply inquire, what that service is which we are most fitted by capacity and situation to perform; and let us address ourselves to it with all diligence.

If placed, like Pharaoh, in a post of great dignity and power, then let us improve our influence for God, and account it our honor and happiness to advance his glory.

If called, like Moses, to labor for the deliverance of God’s people from their spiritual bondage, then let us execute our office with fidelity, and never rest until we have “finished the work which God has given us to do. Thus shall we acceptably fulfill the ends of our creation; and God will be glorified in us, both in time and in eternity.

Charles Simeon (1759-1836)

Exodus 7:3

“I will harden Pharaoh’s heart!”

As there are in the works of creation many things which exceed the narrow limits of human understanding, so are there many things incomprehensible to us both in the works of providence and of grace. It is not however necessary that, because we cannot fully comprehend these mysteries, we should never fix our attention at all upon them; as far as they are revealed, the consideration of them is highly proper; only, where we are so liable to err, our steps must be proportionably cautious, and our inquiries be conducted with the greater humility.

In particular, the deepest reverence befits us, while we contemplate the subject before us. We ought not, on the one hand, to indulge a proud and captious spirit that shall banish the subject altogether; nor, on the other hand, to make our assertions upon it with a bold, unhallowed confidence. Desirous of avoiding either extreme, we shall endeavor to explain and vindicate the conduct of God, as it is stated in the text.

I. We shall endeavor to explain the conduct of God.

We are not to imagine that God infused any evil principle into the heart of Pharaoh; this God never did, nor ever will do, to any of his creatures, James 1:13. What he did, may be comprehended in three particulars.

1. He left Pharaoh to the influence of his own corruptions.

Pharaoh was a proud and haughty monarch; and while he exercised a most arbitrary and oppressive power over his subjects, he disdained to respect the authority of Jehovah, who was “King of kings, and Lord of lords.”

God, if he had seen fit, might have prevented him from manifesting these corruptions. He might have struck him dead upon the spot; or intimidated him by a dream or vision; or have converted him, as he did the persecuting Saul, in the midst of all his malignant projects; but he left him to himself, precisely as he does other men when they commit iniquity; and allowed him to manifest all the evil dispositions of his heart.

This is no other conduct than what God has pursued from the beginning. When men have obstinately “rebelled against the light,” he has “given them up to follow their own hearts’ lusts, Romans 1:24; Romans 1:26; Romans 1:28; Psalm 81:11-12; 2 Thessalonians 2:10-12.” We have reason to expect that he will deal thus with us, if we continue to resist his will, Genesis 6:3; Leviticus 26:27-28; Proverbs 1:24-30.

2. He allowed such events to concur as should give scope for the exercise of those corruptions.

He raised Pharaoh to the throne of Egypt, and thereby invested him with power to oppress, Romans 9:17. By multiplying the Jews, he made their services of great importance to the Egyptian empire. The labors of six hundred thousand slaves could not easily be dispensed with; and therefore the temptation to retain them in bondage was exceedingly great. Besides, the request made of going to serve their God in the wilderness must appear to him frivolous and absurd; for, why should they not be content to serve him in the land? Moreover, the success of his magicians in imitating the miracles of Moses, would seem to justify the idea that Moses was no more than a magician, only perhaps of a more intelligent order than those employed by him. The frequent and speedy removal of the judgments that were inflicted on him, would yet further tend to harden him, by making him think light of those judgments. Thus the unreasonableness of his opposition would be hidden from him; and he would persist in his rebellion without compunction or fear.

3. He gave Satan permission to exert his influence over him.

Satan is a powerful being; and, when the restraints which God has imposed upon him are withdrawn, can do great things. He cannot indeed force any man to sin against his will; but he can bring him into such circumstances, as shall have a strong tendency to ensnare his soul. We know from the history of Job, how great things he can effect for the distressing of a most eminent saint; much more therefore may we suppose him to prevail over one who is his blind and willing vassal, 2 Corinthians 4:4; 2 Timothy 2:26.

We do not indeed know, from any express declarations, that Satan interfered in this work of hardening Pharaoh; but, when we recollect how he instigated David to number the people; how he prevailed on Peter to deny, and Judas to betray, his Lord; how he filled the hearts of Ananias and Sapphira that they might lie unto God; and finally, how expressly we are told that he works in all the children of disobedience;” we can have no doubt respecting his agency in the heart of Pharaoh.

Thus, as far as respects:

a withholding of that grace which might have softened Pharaoh’s heart,

and a giving him an opportunity to show his malignant dispositions,

and a permitting of Satan to exert his influence

—God hardened Pharaoh’s heart.

But as being a perfectly free agent, Pharaoh hardened his own heart; and this is repeatedly affirmed in the subsequent parts of this history.

When once we have learned what was the true nature of God’s agency, and how far it was concerned in the hardening of Pharaoh’s heart,

II. We shall endeavor to vindicate the conduct of God.

We must never forget that “God’s ways and thoughts are infinitely above ours;” and that, whether we approve of them or not, “he will never give account of them to us;” yet, constituted as we are, we feel a satisfaction in being able to discern their suitableness to the divine character. Of the dispensation then which we are considering, we may say,

1. The conduct of God was righteous, as it respected the individual himself.

It was perfectly righteous that Pharaoh should be left to himself. What injury would God have done, if he had acted towards the whole human race precisely as he did towards the fallen angels? What reason can be assigned why man, who had imitated their wickedness, should not be a partaker of their punishment? If then none had any claim upon God for the exercise of his grace, how much less could Pharaoh have a title to it, after having so proudly defied God, and so obstinately withstood his most express commands? If there was anything unjust in abandoning Pharaoh to the corrupt affections of his heart, all other sinners in the universe have reason to make the same complaint, that God is unrighteous in his dealings with them. In that case, God could not, consistently with his own justice, permit sin at all; he must impose an irresistible restraint on all, and cease to deal with us as people in a state of probation.

Again, it was righteous in God to suffer such a concurrence of circumstances as should give scope for the exercise of his corruptions. God is no more bound to destroy man’s free agency by his providence, than he is by his grace. Was it unrighteous in him to let Cain have an opportunity of executing his murderous project against his brother Abel? Has he been unjust, as often as he has permitted others to accomplish their wicked purposes? Doubtless he has interposed, by his providence, to prevent the execution of many evils that have been conceived in our minds, Hosea 2:6; but he is not bound to do so for anyone; nor could he do it universally, without changing the nature of his government, and the whole course of the world.

Moreover, it was righteous to give Satan liberty to exert his influence over Pharaoh. Pharaoh chose to believe the agents of Satan, rather than the servants of the Most High God; and to obey their counsels rather than his. Why then should God continue to restrain Satan, when Pharaoh desired nothing so much as to yield to his temptations? When Ahab sent for all his lying prophets to counsel him and to foster his delusions, God permitted “Satan to be a lying spirit in the mouth of all those prophets,” that they might all concur in the same fatal advice 1 Kings 22:21-23. Was this unjust? Was it not agreeable to Ahab’s own wish; and was not the contrary counsel of the Lord’s prophet rejected by him with disdain? Pharaoh wished to be deceived; and God permitted it to be according to his own heart’s desire.

On the whole then, if men are to be left to their own free agency, instead of being dealt with as mere machines; and if God have ordered the general course of his providence agreeably to this rule, resisting the proud while he gives grace to the humble; then he was fully justified in allowing this impious monarch to harden his already proud and obdurate heart! Compare Deuteronomy 2:30 and Joshua 11:20.

2. The conduct of God was merciful, as it respected the universe at large.

We form erroneous conceptions of the divine government, because we view it on too contracted a scale. God, in his dealings with mankind, consults, not the benefit of an individual merely, but the good of the whole. Now this conduct towards Pharaoh was calculated exceedingly to promote the welfare of all succeeding generations. It has given us lessons of instruction that are of the greatest value:

It has shown us the extreme depravity of the human heart. Who could have conceived that a man, warned as Pharaoh was by so many tremendous plagues, should continue, to the last, to set himself against the God of Heaven and earth? But in him we see what men will do when their pride, their passions, and their interests have gained an ascendant over them. They will defy God to his face; and, if softened for a moment by the severity of his judgments, they will soon, like metal from the furnace, return to their usual hardness.

It has shown us our need of divine grace. As widely as men differ from each other in their constitutional frame both of body and mind, they all agree in this, that “they have a carnal mind, which is enmity against God; and which neither is, nor can be, subject to his law, Romans 8:7.” We may all see in Pharaoh a striking portrait of ourselves! If we are enabled to mortify the evils of our heart, while others continue in bondage to their lusts, then we must say, “By the grace of God I am what I am!” If we have no more grace than Pharaoh in our hearts, we shall have no more holiness in our lives!

It has shown us the danger of fighting against God, Isaiah 45:9. “Fools make a mock at sin,” and “laugh at the threatened judgments” of God. But let anyone see in Pharaoh the danger of being given over to a reprobate mind; let any one see in what our hardness of heart may issue; and he will tremble lest God should say respecting him, “He is joined to idols—let him alone!”

It has shown us the obligations we lie under to God for the patience he has already exercised towards us. When we read the history of Pharaoh, we realize how blessed we are that we have not been left, like him, to be a warning to others. No tongue can utter the thanks that are due to him on this account. If we know anything of our own hearts, we shall be ready to think ourselves the greatest monuments of mercy that ever were rescued from eternal perdition!

Now these lessons are invaluable; and everyone who reads the history of this doleful monarch, must see them written in it as with the pen of a diamond!

ADDRESS.

We are told to “remember Lot’s wife;” and it will be well also to “remember Pharaoh.” Let none of us trifle with our convictions, or follow carnal policy in preference to the commands of God; Let the messages of God be received with reverence, and obeyed with cheerfulness. Let us be afraid of hardening our own hearts, lest God should give us over to final obduracy, Job 9:4. If God withdraw from us, then Satan will quickly come, 1 Samuel 16:14. If we are left to Satan’s agency, better were it for us that we had never been born! Seek of God the influences of the Holy Spirit, who will “take away the heart of stone, and give you a heart of flesh.”

Charles Simeon (1759-1836)

Exodus 6:9

“Moses reported this to the Israelites, but they did not listen to him because of their discouragement and cruel bondage.”

“As face answers to face in a looking-glass, so does the heart of man to man.” We are apt, indeed, to imagine that the Jews were a people of more than ordinary depravity; but it is found that mankind almost universally act precisely as they did, under similar circumstances. We have here a remarkable instance of despondency. The Hebrews had been long groaning under a most cruel oppression; and God had sent his servant, Moses, to deliver them from it. But the effect of his interposition hitherto had been only to augment their troubles. Of this they had bitterly complained, as indeed had Moses himself also; and now, for their comfort, God sent them by Moses a most consolatory message, assuring them that, however gloomy their prospects might appear to be, a most perfect deliverance was at hand. But they, we are told, “did not listen to Moses because of their discouragement and cruel bondage.”

Let us consider,

I. Their conduct on this occasion.

The testimony of Moses was in every respect worthy of receiving.

He had wrought before the people the miracles which God had commissioned him to work, in confirmation of his divine mission, Exodus 4:30; and hitherto, if he had not yet succeeded in his embassy, he had executed his office with fidelity and courage. It might be supposed, indeed, that if Moses himself had fainted under the discouragement which they had experienced, much more might they. But, on the other hand, if God had renewed his commission to Moses, and expressly authorized him to assure them of a speedy and certain deliverance, so that his mind was left without any doubt of ultimate success—they might well receive his testimony, and rest upon it with composure.

Nor could anything be conceived more suited to their necessities.

They were under the most “cruel bondage.” But Moses declared, that God had entered into covenant with their forefathers, Abraham, Isaac, and Jacob, to deliver them; that he had confirmed this covenant with an oath; that, from compassion to them, he was about to fulfill the engagements he had entered into; that he not only would deliver them from their sore bondage, but would, by the judgments which he would inflict on Pharaoh, make him more anxious to rid himself of them than ever he had been to detain them; and would constrain him, in fact, to “drive them out from his land.”

He further declared, that God would bring them safely into Canaan, wherein their forefathers had sojourned as pilgrims and strangers, and give it to them for their inheritance; and would “take them to him as his peculiar people, and be unto them a God,” yes, and “their God.”

In reporting to them these “great and precious promises,” he was careful particularly to make known to them the grounds on which they might be received with the most implicit trust; for that God had repeatedly pledged his power and veracity for the performance of them. Thrice had God renewed that solemn declaration, “I am Jehovah”—the eternal, self-existent, and immutable Jehovah; and, times almost without number, he had undertaken to execute, with his own irresistible arm, the whole that he had promised, “I will bring you out. I will deliver you. I will redeem you. I will bring you into the land. I will give it you. I will take you to me for a people. I will be your God!”

Yet the people would not receive, or even “listen to,” his words.

Their minds were so wholly occupied with their present troubles, that they could think of nothing else; they were altogether overwhelmed with “anguish of spirit;” and so utterly did they despair of relief, that they desired to be left to live and die under their present servitude, rather than run the risk of augmenting their afflictions by any further application to Pharaoh in their behalf, Genesis 14:11-12.

Without dwelling any longer on their conduct, I beg permission to call your attention to,

II. The instruction to be derived from it.

We may notice from hence,

1. The weakness of the human mind.

It has been justly said, that “oppression destroys a wise man’s reason, Ecclesiastes 7:7.” The common experience of all is, that “hope deferred makes the heart sick, Proverbs 13:12.” In my text, we see both the one and the other strongly exemplified. And, in truth, where afflictions are great and of long continuance, the mind of every man is apt to faint; nor can anything but divine grace adequately sustain it. Even David, when hunted by Saul as a partridge upon the mountains, forgot for a season the power and fidelity of his Protector, and in a fit of despondency exclaimed, “I shall one day perish by the hand of Saul.”

Just so, under various circumstances, the Church of old complained, “My way is hidden from the LORD; my cause is disregarded by my God!” “The Lord has forsaken me, and my God has forgotten me.” Sometimes her despair has been so entire, that she has even made the justice of it a ground of appeal both to God and man, “Shall the prey be taken from the mighty, or the lawful captive delivered?”

But this experience, in whoever it is found, is decidedly contrary to the mind and will of God. We are never to limit the power of God, or to doubt his veracity. We are not to suppose, that, because we see not how deliverance can come, God is at any loss for means whereby to effect it. It is well to “have the sentence of death in ourselves, that we may not trust in ourselves, but in God who raises the dead,” and has promised: “The LORD will judge his people and have compassion on his servants when he sees their strength is gone and no one is left,

Deuteronomy 32:36.”

2. The proper office of faith.

Faith is to look above all created things, to God; and to realize, under every dispensation, the presence of him that is invisible. It is to lay hold on God’s Word, and to rest upon it, and to expect its accomplishment, in defiance of men or devils. It is to hope, even “against hope.” Its legitimate exercise may be seen in Abraham, when he was commanded to offer up his son, “I have no fear but that God will fulfill his promise in Isaac; even though I should reduce him to ashes upon an altar, God can raise him up again, yes, and will raise him up again, rather than allow one jot or tittle of his word to fail.” “Being strong in faith, and giving glory to God,” he both formed, and acted upon, this assured expectation; and in proportion to the strength of our faith will be our confidence in God, even under the most discouraging circumstances. We shall say, “Though the fig tree does not bud and there are no grapes on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, yet I will rejoice in the LORD, I will be joyful in God my Savior. The Sovereign LORD is my strength; he makes my feet like the feet of a deer, he enables me to go on the heights! Habakkuk 3:17-18.”

Had Israel on this occasion been able to confide in God, how sweetly composed had their minds been in the midst of all their troubles! Let us learn to exercise this grace of faith, and under the darkest dispensations to say, “Though he slay me—yet I will trust in him.”

3. The excellency of the Gospel dispensation.

What Moses said to Israel, we are authorized and commissioned to declare to you. You are under a bondage far more cruel than that which Israel experienced; but in the name of Almighty God we come to you, and proclaim:

that he has entered into covenant with his Son for your redemption;

that he has confirmed that covenant with an oath;

that he will bring you out from the power of sin and Satan;

that he will conduct you in safely to the heavenly Canaan.

For the fulfillment of all this he pledges to you his word, saying, in relation to every part of the work, ‘I, the immutable Jehovah, will do it for you; I will work; and who shall hinder?’ Only believe in him; believe that “what he has promised he is able also to perform.”

You have seen what he did for Israel, notwithstanding their unbelief. What then shall he not do for you, if you will truly believe in Christ as your appointed Savior? He will not only bring you forth out of the land of your captivity, but will preserve you throughout the whole of this dreary wilderness, and introduce you finally to the full possession of your glorious inheritance. Yes, brethren, these things we declare unto you in the name of Almighty God; and if, with Caleb and Joshua, you will “follow the Lord fully,” like them you shall have your portion assuredly in the realms of bliss!

Charles Simeon (1759-1836)

Exodus 5:17-18

Pharaoh said, “Lazy, that’s what you are—lazy! That is why you keep saying, ‘Let us go and sacrifice to the LORD.’ Now get to work. You will not be given any straw, yet you must produce your full quota of bricks.”

Man prides himself upon his reason. But only let him be under the influence of passion or self-interest, and nothing can be found more unreasonable:

his eyes are blinded,

his heart is hardened,

his conscience is seared

—and his actions are nearer to those of a maniac, than of a rational being. Nor is his madness ever carried to a greater extent, than when religion is concerned. Look at the persecutors of God’s people, from Cain to this present moment—what have they been, but agents of the devil, fighting against God, and murdering their fellow-creatures with insatiable cruelty?

A just specimen of their conduct we have in the history before us. Moses and Aaron were sent of God, to require that the Hebrew nation, who were then in Egypt, should go and offer sacrifices to him in the wilderness; where they might serve him without any fear of offending, or of being interrupted by the people among whom they dwelt. Pharaoh not only refused his permission, but proudly defied Jehovah, and ordered immediately that such burdens should be laid upon the people as it was impossible for them to bear. On their complaining to him of the oppression which they suffered, and of the unmerited punishment that was inflicted on them—he relaxed nothing of his unrighteous decree, but exulted in their miseries, and dismissed them with invectives, “Lazy, that’s what you are—lazy! That is why you keep saying, ‘Let us go and sacrifice to the LORD.’ Now get to work. You will not be given any straw, yet you must produce your full quota of bricks.”

In discoursing on these words, it will be profitable to us to consider,

I. What is that sacrifice which God requires at our hands.

We, as well as the Hebrews, are called to sacrifice unto our God.

But is it our flocks and our herds that he requires? No! Psalm 50:8-15; Psalm 51:16. This is the message which he has sent us, “My son, give me your heart Proverbs 23:26.” The sacrifice that he demands, is,

1. A humble heart.

Every man must, at his peril, present this to God. And every one that presents it to him, shall certainly he accepted, Psalm 51:17.

2. A believing heart.

“Without faith it is impossible to please God, Hebrews 11:6.” It is faith that renders every other offering pleasing and acceptable to him, Hebrews 11:4. This he considers as a sacrifice. It was not sufficient, that penitents under the law confessed their sins, or that they brought their sin-offering to be presented by the priest; they must lay their hands upon the head of their offering, and thereby profess their faith in that atonement which in due time was to be made for the sins of the whole world, Philippians 2:17.

The lamb that was offered every morning and evening, was to have a meat-offering of fine flour mingled with oil, and a drink-offering of wine poured upon it; and all was to be consumed together; Exodus 29:40. Paul, referring to this, calls their faith the sacrifice; and says, that he should rejoice in offering (in pouring out as a libation) his own blood, to be presented to God together with it. In like manner we also must not only “acknowledge our iniquity,” but must by faith transfer it to the sacred head of Jesus, who atoned for it on the cross, and through whom alone we can ever find acceptance with God, John 1:29.

3. A thankful heart.

This is a tribute most justly due to Him, who has loaded us with so many benefits, but, above all, has redeemed us by the blood of his only-begotten Son. The command given us is, “Rejoice evermore!” “Rejoice in the Lord always, and again I say, rejoice!” This is a sacrifice peculiarly pleasing to God, Hebrews 13:15; Psalm 107:22; Psalm 116:17; and “the very stones will cry out against us,” if we should refuse to offer it, Luke 19:40.

4. An obedient heart.

This is the crown of all. It is the end of all. For this we repent; for this we believe; for this we give thanks to God; all without this were only a solemn mockery. It is in order to this that God has given to us so many mercies, Romans 12:1. We may be well assured that every act of obedience, however small, if only it proceeds from a humble, believing, and thankful heart, shall be accepted by him, Hebrews 13:16.

As reasonable as such a sacrifice is, we are shocked to see,

II. In what light it is regarded by an ungodly world.

Did Pharaoh contemptuously resist the divine mandate; did he treat the request of the Hebrews as a pretext for lazyness; and did he make it an occasion for the most cruel oppression? Here we may see a true picture of the world at this day; it is precisely thus that religion is now opposed:

1. With contempt.

Pharaoh regarded the proposal of Moses as unworthy of notice. He saw no necessity for either himself or others to obey the commands of God; nor did he believe that any evil consequences would ensue from disobedience. He calls the threats with which God’s command was enforced, “vain words.” And how are the requisitions, which are now made to us in Jehovah’s name, attended to among us? Is not this the universal cry: ‘There is no need of so much religion; we shall do very well without it; we have nothing to fear, though we live in the neglect of it?’ Yes; all our exhortations to serve God with your whole hearts are, by many, considered in no better view than as weak, though well-intentioned, effusions of a heated imagination.

2. With calumny.

Men who choose not to obey the calls of God will always revile those who do. They will impute their zeal to hypocrisy, or pride, or vanity. They will presume to judge the motives of pious people, with as much confidence as if they could see the heart. Pharaoh had certainly no reason to ascribe to idleness the request that had been made to him; yet with a malignant triumph he professes to have seen through their motives, which he was determined to counteract.

Just so, at this time, the enemies of true religion will represent the professors of it as heretical and seditious, and the ministers of it as people that “turn the world upside down.”

3. With oppression.

It is good for us that all the ungodly do no possess the power of Pharaoh; and that the law has affixed bounds to the tyranny of man. Were it not so, we should still see that the natural enmity of man against his God is as fierce as ever. Civilization has altered our habits, but made no change at all in our hearts. Husbands, parents, masters, in numberless instances, obstruct the progress of religion in the hearts of those over whom they have influence; either requiring services that shall interfere with their religious duties, or laying snares to divert their attention from them. And when complaint is made by their injured dependents, they will show no regard to their consciences, but will exult in tyrannizing over them with their imperious mandate.

ADDRESS.

1. To the opposers of true religion.

Many who in themselves are serious and devout, are as bitter enemies to spiritual religion as the most abandoned profligate can be. When the Jews wanted to expel Paul and Barnabas from Antioch, they could find no better, or more willing, agents than “devout and honorable women, Acts 13:50.” But it were better for any one to have a millstone about his neck, and to be cast into the sea, than to be found among the opposers of vital godliness! Matthew 18:6. “Their Redeemer is mighty;” and he will avenge their cause. Instead therefore of setting yourselves against them, and calumniating them—inquire what is the reason that you yourselves are not pious. May not your own words be retorted upon you, “You are lazy, you are lazy; therefore you say, Let us not sacrifice unto the Lord?” Yes; it is no calumny to affirm this, “Go therefore now, and work.” Go; and instead of obstructing the sacrifices of others, present to God the sacrifice that he demands of you.

2. Those who meet with persecution for righteousness’ sake.

“All who will live godly in Christ Jesus are taught to expect persecution.” Therefore think it not strange that you are called to suffer; but rather “rejoice that you are counted worthy to suffer for Christ’s sake.”

Are you discouraged, because the relief you have sought for is withheld, and your troubles seem to increase? It was thus that God dealt with the Hebrews in the instance before us; and he frequently deals thus with his people, in order that he may be the more glorified in their ultimate deliverance. If therefore the shadows of the night are still lengthened, you need not despair; for “at evening-time it shall be light;” and in the hour of your deepest distress God will surely interpose for your support and relief, Deuteronomy 32:36.

Take care however that the enemies of religion have no cause to find fault with you for neglecting the duties of your station. It isa great stumbling-block in their way, when you give them occasion to adopt the language of the text. See to it then, that you be active and diligent in every work to which God, in his providence, has called you. The direction given you by God himself combines worldly activity with spiritual fervor, and represents each of them, in its place, as truly acceptable to him, “Be not slothful in business, but fervent in spirit, serving the Lord, Romans 12:11.”

Charles Simeon (1759-1836)

Exodus 5:1-2

“Afterward Moses and Aaron went to Pharaoh and said, “This is what the LORD, the God of Israel, says: ‘Let my people go, so that they may hold a festival to me in the desert.'” Pharaoh said, “Who is the LORD, that I should obey him and let Israel go? I do not know the LORD and I will not let Israel go!”

Many of the characters in the Old Testament are “set forth to us as examples;” and their history is recorded “for our admonition, upon whom the ends of the world have come, 1 Corinthians 10:6; 1 Corinthians 10:11.”

Among these, Pharaoh holds a very conspicuous place. When he persisted in his rebellion against God, Moses was inspired to declare to him what a monument of God’s indignation he would be made to all future generations, and that God had raised him up to his exalted station for that express purpose. Not that God had infused any evil disposition into his mind; but by investing him with regal authority, and continuing him in the exercise of that authority notwithstanding his impious abuse of it—he enabled Pharaoh to display more conspicuously the wickedness of his heart, and to involve himself and his whole kingdom in more awful judgments than he could have done if he had moved in the situation of a private man.

Paul quotes this declaration, in order to show that God disposes of men according to his sovereign will and pleasure, either converting them unto himself, or permitting them to proceed in their wickedness, in such a way as shall ultimately conduce most to the honor of his own name, and to the accomplishment of his own eternal purposes. Compare Exodus 9:16 with Romans 9:15-18.

In this view, the passage before us is commended to us, as of singular importance. It shows us not only what Pharaoh was, but what human nature itself is—if left to manifest its dispositions without restraint. I shall take occasion from it, therefore, to show,

I. The impiety of Pharaoh.

I will bring it before you in a brief but comprehensive way. Mark,

1. The source of Pharaoh’s impiety.

It arose from pride and ignorance. Because there was no man of greater eminence than himself on earth, this unhappy monarch imagined that there was none above him even in Heaven. Poor foolish worm! Swelling with his own importance, while the plagues inflicted on him showed how impotent he was to repel the assaults of the most base insects. What insufferable arrogance was there in that question, “Who is the Lord, that I should obey his voice?” And what horrible impiety in that declaration, “I know not the Lord; neither will I let Israel go!”

True, you son of Belial, you have unwittingly assigned the real cause of your obstinacy, “I know not the Lord! 1 Samuel 2:12.” As Paul says of the Jews, “Had they known, they would not have crucified the Lord of glory! 1 Corinthians 2:8.” So I say unto you: Had you known what a great and holy Being you were resisting, you would not have dared to withstand him thus. No; you would have bowed before him, and submitted instantly to his commands. Your profaneness was proof enough of your ignorance.

2. The operation of Pharaoh’s impiety.

His obstinacy was irreclaimable, whether by judgments or by mercies. Nine successive plagues, and the removal of them all at your request, were insufficient to subdue the pride and haughtiness of your spirit. Not even the tenth, the greatest and heaviest of them all, prevailed on you to desist from fighting against God. Your relentings were only momentary; your hardness returned the very instant you were out of the furnace; your own consent, you did recall; and follow with murderous rage those you had permitted to go forth from your land. How blinded were you by the wickedness of your own heart! You were alike insensible to the evil and the danger of your ways. And in this you have shown what is, in every place and in every age, the sad effect of sin.

3. The outcome of Pharaoh’s impiety.

Where did it lead this devoted monarch, but to shame and ruin? You said, “Neither will I let Israel go!” But when that Jehovah whom you defied put forth his hand against you, you did thrust them forth from your land; and so anxious were your whole people to get rid of them, that they loaded them with all their most valuable jewels, and with everything that could be desired to speed their way.

But when they seemed to be entangled in the land, and an opportunity was afforded to you, as you thought, for their destruction, you could not forbear; you would seize the occasion, and summon all your hosts, and execute upon them your vengeance to the uttermost. You saw the sea opening for them a way; but you had yet to learn that God would put a difference between the Israelites and Egyptians!

Presumptuous wretch! You would follow them even through the sea itself, and lead on in passion your infatuated hosts. I see you enter within the watery walls which Omnipotence had raised; but there you hastened to your destruction! Now escape from the snare into which your impiety has led you. You cannot; your chariot wheels are broken; and too late do you find that Jehovah fights for Israel. Of all that followed this infuriated monarch, not one escaped! The sea came upon them, and overwhelmed them all; not so much as one was left, to report to Egypt the calamity they had sustained.

Not to dwell any longer on the impiety of Pharaoh, I shall proceed to that which is of more immediate interest to ourselves; namely, to show,

II. To what an extent this proud, impious spirit prevails among religious professors today.

To you the messages of Heaven are sent.

We are ambassadors of God to you, and in his sacred name do we bring you the counsels which we offer; and every word that is so delivered, in accordance with his mind and will, must be received, “not as the word of man, but as the Word of God himself.” To every different class of hearers we have a message suited to their state.

We call upon the licentious to forsake their evil ways.

We call upon the worldling to seek for better things than this world can give.

We call upon the formal and self-righteous to renounce their self-dependence, and to make the Lord Jesus Christ the ground of all their hopes.

But who among you can be prevailed upon to obey the Word?

The same spirit by which Pharaoh was actuated, pervades the great mass of mankind; every one displaying it in a way suited to his own particular state.

Some will openly say, with Pharaoh, “Who is the Lord, that I should obey his voice?”

Others, who would not altogether express themselves in such impious terms, will yet in effect maintain the same language, and practically follow the same ungodly course. The inspired writers give this precise view of the ungodly world.

Job speaks of them, as saying to God in his day, “Depart from us; for we desire not the knowledge of your ways! Who is the Almighty, that we should serve him? and what profit should we have, if we pray unto him Job 21:14-15.”

David gives a similar representation of them in his day, “They have said: With our tongues shall we prevail; our lips are our own; who is Lord over us Psalm 12:4.”

The Prophet Jeremiah gives exactly the same character of those in his age; all classes of the community said to his very face, in answer to the messages he delivered to them from the Lord, “As for the word that you have spoken unto us in the name of the Lord, we will not hearken unto you; but we will certainly do whatever thing goes forth out of our own mouth, or comes into our own hearts! Jeremiah 44:16-17 with 23:17.”

Now from these testimonies it is evident that I am not putting an undue construction on the words of Pharaoh, or pressing them too far, when I represent them as characterizing the spirit of the present day. It is clear that men do at this day, “reject the word of the Lord,” and “cast it behind them,” and, in effect, say as he did, “Who is the Lord, that I should obey his voice?” It is obvious, too, that they do this in the midst of all the judgments and mercies with which God is pleased to visit them.

There may be in many an occasional relenting, or purpose to amend; but all endeavor to lower the commands of God to the standard that is agreeable to their own minds. Nor do any, except those who have been savingly converted to God, through Christ, ever surrender up themselves to God, or yield an unreserved obedience to his commands.

And what must the outcome of your disobedience be?

Ask of people in their career of sin, and they will tell you that they have nothing to fear. The confidence of Pharaoh and all his host exactly represents their state. Behold that whole army; onward they go, in prosecution of their bloody purpose; but little do they think how soon they will rue their folly, and how irretrievable will their ruin be in a short time. See them pressing forward; how little do they apprehend the dreadful fate that awaits them!

Behold the various classes of ungodly men; how little do they dream of the destruction to which they are hastening! Wait but a short time, and they will all sink into everlasting perdition! But will not their confidence deliver them? No! the greater their confidence, the more certain is their ruin.

But surely we may hope that their numbers will be some protection. No; of the whole Egyptian army, not one soul escaped; nor, if the unconverted world were a million times more numerous than they are, would one single soul escape the wrath of God. They are willingly and determinately treasuring up wrath to themselves against the day of wrath; and at the appointed season it shall come upon them to the uttermost. Then they will know who that Lord is, whom now they so despise! They shall find, to their cost, that “those who walk in pride he is able to abase, Daniel 4:37.”

See then, from hence,

1. How great is the folly of ungodly men!

Were a small child to contend in battle with a warrior, who would not upbraid him for his folly and presumption in entering into so unequal a contest? But what shall we say of those who set themselves in array against the Majesty of Heaven? Truly, a contest of briers and thorns against a devouring fire would not be more absurd! This is the very comparison which is made by God himself, “Who would set briers and thorns against me in battle? I would go through them, and burn them up together! Isaiah 27:4.” I beg you, brethren, remember against whom it is that you fight. It is against Him, who by a word spoke the universe into existence, and by a word could reduce it in an instant to absolute nonentity.

Look at the fallen angels, and see the consequence of rebelling against God!

Look at the antediluvian world, and say, whether it be not an evil and bitter thing to sin against him, and to provoke his displeasure.

Were it possible for you to withstand his power or to elude his search—then you might have some excuse for casting off his light and easy yoke; but indeed you must, before long, be summoned to his tribunal, and receive at his hands a doom which can never be reversed. And “will you be strong in the day that he shall deal with you, or will you thunder with a voice like his!” I beg you, lay down the weapons of your rebellion without delay, and implore mercy at the Savior’s hands, while yet “the day of salvation lasts, and the accepted time is continued to you.”

2. How greatly are the ungodly to be pitied!

See how secure they are in their own apprehensions, and how confidently they expect a successful termination of their conflicts! Unhappy men! Methinks I see you in the agonies of death, and behold you at the instant of your entrance into the presence of your God. Oh! could we but conceive your terrors, and hear your cries, and witness your unavailing lamentations—then how would we pity you! Could we further behold the triumphant exultations of that cruel fiend, who was once your tempter, and will then be your tormentor to all eternity—how would we weep over you! And lastly, if we could behold you suffering the vengeance of eternal fire, under the wrath of Almighty God, methinks it would be too much for us to endure; the very sight would overwhelm us, even though we had no fears for ourselves.

Truly, it was with good reason that the Savior wept over the devoted city of Jerusalem; and we would wish that “our eyes also were a fountain of tears, to run down day and night” on account of your present obduracy, and on account of the dreadful miseries that await you in the eternal world!

3. How desirable is the knowledge of God, as revealed in the Gospel!

Never was there one who sought the face of God in vain. However long you may have rebelled against God, there is mercy for you, if you turn to him with your whole hearts. Think how many of those who crucified the Lord of glory obtained mercy at his hands—and so shall you also, if you will humble yourselves before him, and seek for mercy through his sin-atoning blood. “Not so much as one of you should perish, if you would but go to him.” Truly, “there is no condemnation to them that are in Christ Jesus.” “All who believe in him shall be justified from all things.” “Acquaint, then, Yourselves with God, and be at peace.” Seek “that knowledge of him which is life eternal.” And know, that, while “those who know him not, and obey not his Gospel, shall be banished from the presence of his glory,” his believing and obedient servants shall both serve him, and be served by him, in his kingdom and glory, forever and ever.

Charles Simeon (1759-1836)

Exodus 4:10-14

Moses said to the LORD, “O Lord, I have never been eloquent, neither in the past nor since you have spoken to your servant. I am slow of speech and tongue.”

The LORD said to him, “Who gave man his mouth? Who makes him deaf or mute? Who gives him sight or makes him blind? Is it not I, the LORD? Now go; I will help you speak and will teach you what to say.”

But Moses said, “O Lord, please send someone else to do it.”

Then the LORD’s anger burned against Moses and he said, “What about your brother, Aaron the Levite? I know he can speak well. He is already on his way to meet you, and his heart will be glad when he sees you.”

That iniquity should prevail among the blind and ignorant, is no more than might reasonably be expected; but when we behold it in the most eminent saints, we are ready to exclaim, “Lord, what is man, that you are mindful of him, and the son of man, that you so regard him?” It would seem indeed that God has determined to stain the pride of human glory, by recording the faults of his most favored servants. It is remarkable that those who are most noted in Scripture for their piety, not only fell, but manifested their weakness in those very graces for which they were most distinguished.

Abraham yielded to unbelief.

Job yielded to impatience.

Moses yielded to anger.

Peter yielded to fear.

The circumstances here related concerning Moses, clearly show, not only what Moses was, but what human nature is, when put to the trial. The following observations therefore, while they elucidate the text, will lead us to behold our own faces as in a looking-glass.

I. There is in man a backwardness to engage in God’s service.

Who was this man? Moses, in some respects the most pious of mankind. What was the service to which he was called? The most honorable and beneficial that could possibly be assigned to him. Yet, with a pertinacity truly surprising, he persisted in declining it, and desired that any one might be employed in it rather than he.

We, it is true, are called to no such service. But is there no work committed to us? Has not God appeared to us in his word, and commanded us to devote ourselves to his service? Has not the Savior bidden us to “deny ourselves, and take up our cross daily, and follow him?” And have we not shown an utter aversion to obey his call? As glorious as his service is, have we not declined it; and, like Moses, been more studious of our own ease than either of God’s honor or the benefit of our fellow-creatures? Because we have foreseen difficulties, we have been unwilling to embark in the cause of God and of our own souls; when we ought rather to have gloried in enduring hardships for God, and closed with the proposal at once, saying, “Here am I, Lord; send me! Isaiah 6:8.”

II. We are prone to cloak this backwardness with vain excuses.

Moses would not in plain terms refuse to obey his God; but he tried by even method to excuse himself from undertaking the office assigned him. He first pretends to decline through modesty, Exodus 3:11; and we might have given him credit for real humility, if his subsequent refusals had not shown that he was actuated by a far different principle. When God has obviated all objections arising from his unworthiness, then, in direct opposition to God’s promise, he objects, that the people will not believe his message. Compare Exodus 3:18 with 4:1.

To remove all apprehensions on this ground, God works three miracles before him, and commissions him to perform the same in the sight of Pharaoh and the people of Israel. Still averse to engage in this work, he pleads his lack of eloquence, and his consequent unfitness for such an undertaking. To obviate this, God asks him, “Who made man’s mouth;” and whether He, who had given him the faculty of speech, was not able to give effect to his endeavors? Yes, he promises to “be with him, and to teach him what he shall say.” And does not all this overcome his reluctance? No; he still declines the service, and begs that God would employ any other person rather than himself.

Now we say that these were vain excuses; for the real principles by which he was actuated, were unbelief and cowardice. He had failed in this attempt forty years before, when he had run unsent, and acted in his own strength, and striven for the victory with no other than carnal weapons; and now he is apprehensive of another failure, when expressly sent, and furnished with a wonder-working rod, and assured of success by a God of almighty power and unimpeachable veracity. Moreover, as on the former occasion Pharaoh sought his life, he is afraid to put himself within his reach, lest Pharaoh should execute his threats upon him.

And what are the pleas whereby we attempt to justify or extenuate our neglect of God? Have they any solidity? Have they any foundation in truth? Are they not mere excuses? Is not an aversion to the service to which we are called, the true reason of our declining to engage in it? We will not say in plain words, ‘I hate God; I hate religion; I am determined never to follow the Savior’s steps!’ But we pretend that this is not a convenient season, or that the work to which we are called is impracticable. Yes; if we will only allow our own consciences to speak, they will tell us that our pleas are mere excuses, and that, in fact, we are hypocrites, and dissemblers with God.

III. However satisfactory our excuses may appear to ourselves, they will only bring upon us God’s displeasure.

Possibly Moses was unable to discern the true workings of his own heart; but did not God spy them out? Was not God’s anger kindled against him? How God manifested his anger, we know not; it is sufficient to know God’s “judgment was according to truth.”

Who then are we, that we should think to impose upon God, or to hide from him the motives by which we are actuated? Has he not cautioned us sufficiently against such fatal mistakes, saying, “Be not deceived; God is not mocked; whatever a man sows, that shall he also reap?” Has he not warned us, that we shall certainly incur his displeasure, if we allow anything to keep us back from his service? He has mentioned the excuses made by those whom he invited to his feast; one had bought a piece of ground; and another a yoke of oxen which he wanted to see; another had married a wife, and therefore could not come. Now these were as weighty excuses for not going to an entertainment, as any that you can urge for not serving your God; and yet he declared that none of them should ever taste of his supper, Luke 14:18-24.

If this was the doom of those who were invited but once, do you think that you shall sit down at his supper, who have rejected ten thousand invitations! No; you may excuse your supineness by saying, “There is a lion in the way; there is a lion in the streets;” but he will say, “You wicked and slothful servant!” “Cast the unprofitable servant into outer darkness.”

The spies thought they had reason enough for postponing the invasion of the promised land; but they were all excluded from it; as were all others who yielded to their pernicious counsels.

Advice.

1. Beware of self-deception.

The heart is deceitful above all things; and we have a subtle adversary, who will not fail to help forward the most fatal delusions. We see how others are biased, and how empty the pleas are by which they often justify their conduct. Let us see in them an image of ourselves; and learn to suspect the treachery of our own hearts. Let us remember that we cannot deceive our God; and that the time is coming when we shall be judged, not by our professions, but by our practice.

2. Learn what are the duties to which you are called.

With respect to particular steps in life, it may be extremely difficult to judge. For instance, whether one should go to such or such a station; whether one should undertake the office of a missionary, etc; but about a life of devotedness to God there can be no doubt. Endeavor then to ascertain what the Scriptures require of you; and set yourselves instantly to fulfill it. Do not invent excuses to shift off your duty; but look up to God to direct you in his way, and to strengthen you for the performance of all his will.

3. Yield not to any discouragements in the way of duty.

It is not to be expected that you should meet with no difficulties. You must doubtless have conflicts, and many of them severe; but “greater is He who is in you than he who is in the world.” You may not improperly, in a view of your own weakness, say, “Who is sufficient for these things?” But you must never forget who has said, “My grace is sufficient for you.” Go on then, expecting assuredly that “your strength shall be according to your day of trial;” that the weaker you are in yourselves, the more shall “Jehovah’s strength be magnified in your weakness;” and that “you shall at last be more than conquerors through Him that loved you!”

Charles Simeon (1759-1836)

Exodus 3:14

God said to Moses, “I AM WHO I AM. This is what you are to say to the Israelites: ‘I AM has sent me to you.'”

It is of great importance that ministers should be considered as ambassadors of God. They should deliver nothing which they cannot enforce with, Thus says the Lord! Without this, their word can have but little weight. But ministrations thus supported will produce the happiest effects.

Moses was commissioned to offer deliverance to the oppressed Israelites. But he rightly judged that they would ask from whence he had his authority. He therefore inquired of God, what answer he should return, and received from God the direction recorded in the text.

To understand the words aright, we must consider,

I. The title God assumed.

God had hitherto revealed himself to man by the name of God Almighty. Though he had been called Jehovah, he was not fully known by that name, even to his most highly-favored servants, Exodus 6:3. He now was pleased to assume a title similar to that; but, if possible, of still plainer import.

The name, I AM THAT I AM, represents him to be:

1. Self-existent.

Creatures have only a derived existence, and therefore a dependent existence. They are now what they once were not, and may again cease to be. But God from all eternity was precisely what he now is. To him therefore this august title may be properly applied. Nor are there lacking other similar descriptions of him to confirm it, Psalm 102:27; Revelation 1:4.

2. Immutable.

Every creature in earth and Heaven is liable to change. But “with God there is no variableness, neither shadow of turning.” He himself claims immutability as his own peculiar prerogative, Malachi 3:6. And in this view, the title assumed in the text must ever belong to him.

3. Incomprehensible.

No words can convey, or imagination conceive, an adequate idea of God, Job 11:7; 1 Timothy 6:16. Hence God does not endeavor to explain his nature to Moses. But, by declaring himself to be what he is, intimates, that he is what can neither be comprehended nor expressed. His answer, in effect, was similar to that which he afterwards gave to Manoah, Judges 13:17-18.

The title thus explained, it will be proper to consider,

II. For what end God assumed this title.

The Israelites were extremely cast down by means of their long bondage. It was necessary therefore to prepare their minds for the intended deliverance.

Though they groaned under their oppression, they were too much reconciled to their yoke. They rather affected a mitigation of trouble, than the attainment of liberty. Though the promises made to their fathers were not wholly forgotten, the accomplishment of them was not cordially desired. Indeed, they scarcely conceived it possible that their emancipation should be effected. Hence it was necessary to stimulate their desires, renew their hopes, and confirm their expectations, of a better country.

The title which God assumed was admirably adapted to this end.

If God was so incomprehensible a Being, he could easily devise means of executing his own sovereign will and pleasure. If he was the one self-existent, independent Creator of the universe, all creatures must be wholly subject to his control. And if he were absolutely immutable, he could not recede from the covenant entered into with their fathers. He therefore could not want either inclination or power to deliver them. Yes, He could not but deliver them for his own great name’s sake. He could not be I AM, if his promised interposition would be either withheld or defeated. Thus the declaration of his name must inspire them with confidence, and induce them willingly to put themselves under the direction of Moses.

Inferences:

1. What a solemn attention does the Gospel demand!

The Gospel is a message of mercy to those who are in bondage to sin. And they who preach it are ambassadors from the great I AM. Jesus, who sends them forth, assumes to himself this very title, John 8:58. To the same effect also, his character is drawn in Hebrews 13:8. He has commissioned his servants to go forth into all the world, Mark 16:15; and promised (as God did to Moses) to be always with them, Matthew 28:20.

Shall we then make light of the mercy which He offers to us; or doubt his power and willingness to fulfill his promises? Shall we thrust away his servants, saying, Why do you interfere with us? Acts 7:27.

Let us remember who it is that speaks to us in the Gospel, Luke 10:16. Every faithful minister may say, I AM has sent me unto you. Nor, though miracles have ceased, shall signs be wanting to confirm the word; the deaf shall hear, the blind see, the lame walk, the lepers be cleansed. And blessed is he whoever shall not be offended at the Redeemer’s voice, Matthew 11:5-6.

2. What encouragement is here afforded to those who are groaning under spiritual bondage!

God brought out his people safely, notwithstanding all their difficulties; and in due time put them into possession of the promised land. Shall the spiritual redemption offered by him be less effectual? Are not his power and faithfulness the same as in former ages? Isaiah 59:1. Will he not remove our obstacles, supply our needs, and destroy our enemies? Surely there are none so weak but they shall be made to triumph! Isaiah 49:24-25. Nor shall the Prince of Darkness oppose with more success than Pharaoh, Romans 16:20.

Behold, then, I AM has sent me to proclaim these glad tidings. Let all arise, and cast off their yoke, and burst their bands asunder. Let not unbelief represent the obstacles as insurmountable; nor fear induce you to comply with the imperious dictates of the world.

Pharaoh, after many successive plagues, agreed first that they should sacrifice to God in the land, but not in the wilderness; then that they should go into the wilderness, but not far; then that the men should go, but without the women or children; then that the women and children, but not the flocks, Exodus 8:25; Exodus 8:28; Exodus 10:11; Exodus 10:24.

Thus the world would prescribe limits to the service we shall pay to God. Behold! the Pillar and the Cloud are ready to conduct your path. The great I AM is for you; who then can be against you? Go forth in obedience to Him! Isaiah 55:12.

Charles Simeon (1759-1836)

Exodus 3:12

“And God said: Certainly I will be with you.”

There is nothing more amiable in the character of a saint than true and genuine humility. Without the virtue of humility, all graces are defective, and all attainments worthless in the sight of God. But it is no uncommon thing to see other dispositions assuming the garb of humility, and claiming an excellence which they do not possess.

The Prophet Jeremiah, when called to the prophetic office, declined it under an idea that he was “a child, and unable to speak.” But God said to him, “Say not, I am a child; for you shall go to all that I shall send you, and whatever I shall command you, you shall speak, Jeremiah 1:4-7.” His pretended insufficiency for the work was, in reality, no other than a cover for his dread of the dangers to which it would expose him; and therefore God, in order to remove the impediment, replied, “Be not afraid of their faces; for I am with you, to deliver you! Jeremiah 1:8.”

Thus Moses, when God said to him, “Come now, and I will send you unto Pharaoh, that you may bring forth my people, the children of Israel, out of Egypt;” replied, “Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt, Exodus 3:10-11.” This was specious enough, and had the semblance of true humility; but it was only a pretext, and a cover to his fears and unbelief. He had, forty years before, exerted himself with great vigor in behalf of that people, and had even slain an Egyptian who was contending with them; but they had thrust him from them, saying, “Who made you a ruler and a judge over us?” and Pharaoh had sought his life, as forfeited to the laws of the land.

Now, therefore, he was afraid that the people would show the same disregard of his efforts, and that his slaughter of the Egyptian would be visited with the punishment which the laws of the land denounced against him. This indeed, did not at first sight appear to be his real motive; but his numerous refusals of the office delegated to him, repeated as they were under a variety of pretexts, clearly discovered at last what was in his heart, and justly excited the displeasure of God against him, Exodus 4:13-14; Exodus 4:19. But the very first answer of God should have been quite sufficient to remove every apprehension. God said to him, “Certainly I will be with you!” and, having that assurance, he should without hesitation have gone forth to his destined labors.

Let us consider,

I. The extent of the promise.

As relating to him, it comprehended all that he could wish.

True, his work was arduous, and to unassisted man impracticable; but, if God was with him, what could he have to fear? He would be guided by a wisdom that could not err, and he aided by a power which could not be overcome. With such an assurance, what had he to do with discouragements? Could Pharaoh hurt him, while he was under such protection; or the Israelites withstand his solicitations, when enforced by such powerful energy on their minds? Every difficulty should have vanished from his mind; and he should have leaped for joy at the prospect of effecting so great and good a work.

But it relates to us also, and pledges God to an equal extent in our behalf.

A similar promise was given to Joshua, on an occasion precisely similar, Joshua 1:5; and that is quoted by the Apostle Paul as applicable to every true believer, “God has said, I will never leave you, nor forsake you; so that WE may boldly say: The Lord is my helper, and I will not fear what man shall do unto me Hebrews 13:5-6.” Here the very promise made to Moses, is renewed to Joshua, and declared to belong to us also. Whatever difficulties, therefore, we may have to encounter in the discharge of our duty to God, we need not fear; his promised presence shall be with us in our efforts, and his almighty power secure to us a successful outcome.

The more minute consideration of the subject will fall under the next head of my discourse, while I endeavor to show,

II. The encouragement this promise affords to us.

We may properly view it, in the first place, as applicable to ministers.

Ministers have, if I may so speak, the very same office delegated to them as was assigned to Moses; they are sent to bring men out of spiritual thraldom, and to deliver them from a bondage far more terrible than that of Egypt. The power that opposes them is far stronger than that of Pharaoh; and the unhappy captives are in love with their chains; they are themselves as averse to leave their hard taskmaster, as he is to lose their services. Were we to go in our own strength, we would soon desert our post; as Moses did, when, in reliance on his own arm, he prematurely offered to the people his assistance. But with the promise of God’s presence, a promise specifically given to us by our Divine Master for our encouragement, Matthew 28:18, we go forth with confidence; and to every obstacle that is in our way, we say, “Who are you, O great mountain? Before Zerubbabel you shall become a plain! Zechariah 4:7.”

We know that the people to whom we speak are as incapable of hearing our words, as dry bones scattered upon the face of the earth; yet do we not despond, or even doubt the efficacy of our ministrations for those to whom we are sent; and, in dependence on this word, we hope and believe, that the word which we speak shall prove “the power of God to the salvation” of those who hear it.

We are not unmindful of the question put by the Apostle, “Who is sufficient for these things?” but, if the rod of Moses wrought effectually in his hand for the deliverance of Israel, we have no fear but that the Word of God, by whoever administered, shall be alike effectual for all the ends for which it is sent. It is “the rod of God’s strength;” and not all the powers of darkness shall be able to withstand it.

But it is also applicable to all of God’s people.

To this extent, as we have before observed, Paul applies it; and every believer needs it for his support. Every one is engaged in a great work, for which no finite power is sufficient. Every one, therefore, needs to be encouraged with an assurance, that God will be with him in all his endeavors to perform it, and will secure to him the desired success.

Believer, have you much to do for God, even so much as you could have no hope of effecting without the arm of Omnipotence exerted in your behalf? Hear what God has said for your encouragement, “Fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you; yes, I will help you; yes, I will uphold you with the right hand of my righteousness! Isaiah 41:10.”

See here, how God, in every successive part of these promises, accommodates himself to your weakness and your fears. When he says, “I am with you,” a thought may perhaps arise, that he will be with you only to witness your defeat; he therefore adds, “I will be your God.”

Does a sense of your weakness press upon you? He further says, “I will strengthen you.” Are you still discouraged, because the work is left to you? He adds, “I will help you.”

Are you still dejected through an apprehension of your failure at last? he takes the whole responsibility on himself, and declares, for your comfort, “I will altogether uphold you with the right hand of my righteousness.” This shows the extent to which this promise goes, in relation to everything which our necessities may require.

Again, Have you also much to suffer for God in your Christian course? Doubtless you must have some cross to bear, else you could not be conformed fully to your Savior’s image. But, whether your trials are more or less severe, the promise in my text secures to you an effectual help, and a sure deliverance. For thus says the Lord, “When you pass through the waters, I will be with you; and through the rivers, they shall not overflow you; when you walk through the fire, you shall not be burned; neither shall the flame kindle upon you; for I am the Lord your God, the Holy One of Israel, your Savior! Isaiah 43:2-3.” Here again the extent of the promise clearly appears, and its perfect sufficiency for every trial to which you can be exposed.

Is there yet a lurking apprehension that in the extremity of death your heart will fail? At this season, also, shall the presence of your God afford you effectual support, “Though I walk through the valley of the shadow of death, I will fear no evil; for you are with me; your rod and your staff they comfort me, Psalm 23:4.” Now, though the valley of this shadow of death may comprehend the whole of the present life as beset with snares and difficulties—yet it must include the closing scenes of life, as well as those that have preceded it; and, consequently, when our flesh and heart fail, we may be assured that “God will be the strength of our heart, and our portion forever! Psalm 73:26.”

Learn from hence.

1. To undertake nothing but in dependence on God.

When God given his assistance to Israel, no man could stand before them; but when they went up against the Canaanites in dependence on an arm of flesh, they were put to flight and slain, Numbers 14:43-45. So it will be with us, if we presume to engage in anything without first asking counsel, and imploring help, from him. God is jealous of his own honor; and if we place our reliance on anything but him, we must expect a curse, and not a blessing, on all our labors, Jeremiah 17:5-6.

2. To shrink from nothing to which God calls us.

If Moses was forbidden to shrink from the duties imposed on him—then what shall we not willingly and confidently undertake for God? We must not contemplate human means, when the path of duty is clear; but must expect him to “perfect his own strength in our weakness.” With him it is alike “easy to save by many or by few;” nor need we doubt a moment, but that “through Christ strengthening us we can do all things.” “If God is for us, who can be against us?”

3. To despair of nothing which we undertake at his command.

We may be in the path of duty, and yet find many difficulties, even such as may appear utterly insuperable. Moses himself was so discouraged by his lack of success, that he complained of God as having disappointed and deceived him. But he succeeded at last; and the very difficulties which had discouraged him served but the more to illustrate the power and grace of God.

Just so, we may find it for a season; but we should bear in mind, that his word, which he has pledged to us, is immutable, and that his counsel shall stand, though earth and Hell should combine to defeat it. Let us then “commit our every way to him;” and, with a holy confidence, advance, “strong in the Lord, and in the power of his might!”

Charles Simeon (1759-1836)

Exodus 3:1-3

“Now Moses was tending the flock of Jethro his father-in-law, the priest of Midian, and he led the flock to the far side of the desert and came to Horeb, the mountain of God. There the angel of the LORD appeared to him in flames of fire from within a bush. Moses saw that though the bush was on fire it did not burn up. So Moses thought, “I will go over and see this strange sight—why the bush does not burn up.”

If God have on some occasions revealed himself to people, when, like Saul, they have been in the very act of committing the most heinous sins, Acts 9:4—he has more generally favored them when they have been occupied, like the shepherds, in their proper calling, Luke 2:8-9.

Moses was keeping the flock of Jethro his father-in-law, when God appeared to him in a burning bush, and gave him a commission to deliver Israel from their bondage in Egypt. By this extraordinary appearance God not merely awakened the curiosity of Moses, but conveyed to him some very important instruction; to elucidate which we shall,

I. Show what was intended by the burning bush.

1. The burning bush was intended to represent the state and condition of the Israelites in Egypt.

They were cruelly oppressed, and every effort was made to destroy them, Exodus 1:9-22. Nor had they in themselves any more ability to withstand their enemies, than a thorn-bush has to resist the action of fire. Yet not only were they preserved from destruction, but they even multiplied in proportion as means were used to prevent their increase.

2. The burning bush was intended to represent the state and condition of the true church of God in the world.

The church, whose state was typified by that of Israel, has at all times suffered by persecution, though it has enjoyed some intervals of comparative rest. And, considering that all the powers of the world have been confederate against it, we may well be amazed that it has not been utterly consumed. But it has endured the fiery trial to this hour, and still defies the impotent attacks of all its adversaries.

3. The burning bush was intended to represent the state and condition of every true Christian.

The declaration that “all who would live godly in Christ Jesus should suffer persecution,” has been verified in every place and every age, “the third part are, and ever will be, brought through the fire.” And it is no less than a miracle, that, when the believer has so many enemies, both without and within, he does not “make shipwreck of faith and of a good conscience.” But the furnace, instead of destroying, purifies and refines him; and his very graces are perfected by the trials that endanger their existence, Romans 5:3-5.

Having pointed out both the primary and more remote signification of this phenomenon we shall,

II. Account for the miracle which it exhibited.

Well might the sight of a bush burning, but not consumed, excite the astonishment of Moses; but his wonder would cease when he found that God was in the bush.

The person here called “the angel of the Lord” was Christ.

The angel expressly called himself “The God of Abraham, the God of Isaac, and the God of Jacob;” which sufficiently proves that he could not be a created angel, seeing that it would be the most daring blasphemy in any creature to assume that incommunicable title of Jehovah. Yet it was not God the Father; for Stephen, recording this history, informs us, that “God sent Moses by the hand of the angel, Acts 7:30-35;” consequently the angel was God the Son, and not God the Father. Indeed Christ, who is elsewhere called “The angel of the covenant,” was the person, who, in all the appearances of God to man, assumed the human or angelic shape; thereby preparing the world for the fuller manifestation of himself in his incarnate state. And it is on this account that he is called “The image of the invisible God, Colossians 1:15.”

It was Christ’s presence with the Israelites that prevented their destruction.

He was in the bush, and therefore the bush was not consumed; so he was in the midst of his oppressed people; and therefore the Egyptians could not prevail against them. Christ was among them before he gave them any symbol of his presence; for it was he who rendered the assistance of the midwives unnecessary, and emboldened them to withstand the commands of Pharaoh. He was afterwards with them in the pillar and the cloud, protecting them from the Egyptian hosts, and stopping the progress of their enemies until they were overwhelmed in the sea. When, for the punishment of their sins, he refused to go with them, they were sure to be overpowered, Numbers 14:42-45; Joshua 7:4-5; but whenever he returned in mercy to them, they prospered and prevailed.

It is that same presence of Christ that preserves the true church and every true Christian.

Christ has said, “Lo, I am with you always, even to the end of the world;” and hence it is that “the gates of Hell have never prevailed against the church;” yes, we are assured, they never shall prevail. We are also told that “he dwells in the hearts” of all his people, Ephesians 3:17, and is “their life, Colossians 3:4;” and that, wherever they live and act, it is not so much them, as Christ in them, Galatians 2:20. It is by this consideration that he encourages them to “go through fire and water,” persuaded that no evil shall happen to them, Psalm 46:5. And to his continued interposition and support they must ascribe their preservation in every danger, and their deliverance from every enemy, Psalm 124:1-5.

Let us now “turn aside and behold this great sight!”

Let us turn from every worldly thought, and inspect this wonderful appearance, not with curiosity, but profoundest reverence. Let us observe herein,

1. To what state, God’s most favored people may be reduced.

Your afflictions may be heavy. But are any discouraged by reason of their great trials? Be it known that tribulation is the way to the kingdom; and all, who arrive there, have trodden the same path, Acts 14:22; Revelation 7:14. Nor need we be alarmed at any fire that is kindled for us, since Christ will be with us in the midst of it, Isaiah 41:10, and “bring us out of it purified as gold!”

2. What they may expect at God’s hands.

In seasons of great trial we are tempted to think that God has forsaken us; but he never was more immediately present with the Hebrew youths, than when they were cast into the furnace. Nor did he ever feel more love to his own Son, than in the hour when he cried, “My God, my God, why have you forsaken me?” Let us then learn to trust God, and expect that, when we walk through the fire, we shall not be burned, Isaiah 43:2.

3. What in the midst of all their trials should be their chief concern.

Moses in his valedictory address to the twelve tribes, congratulates Joseph on “the good-will of Him who dwelt in the bush, Deuteronomy 33:16.” And most truly are they blessed who are thus savingly interested in the divine favor. To them God is “a wall of fire” for their protection, Zechariah 2:5; but to others he is “a consuming fire” for their destruction, Hebrews 12:29.

Alas! alas! in what a fearful state are they, who shall be “cast into the lake of fire and brimstone!” Into “a fire that never shall be quenched,” and in which they shall continue unconsumed to all eternity! Oh! “who can dwell with everlasting burnings! Isaiah 33:14.”

But, if we are reconciled to him in the Son of his love, we have nothing to fear; we have nothing to fear either in time or eternity; for, however painful our state in this world may be, he will support us with his presence; and in the world to come, we shall be forever beyond the reach of harm, even in “his immediate presence, in the fullness of joy for evermore!” Seek then his favor; yes, seek it with your whole hearts!

Charles Simeon (1759-1836)

Genesis 50:15-17

When Joseph’s brothers saw that their father was dead, they said, “What if Joseph holds a grudge against us and pays us back for all the wrongs we did to him?” So they sent word to Joseph, saying, “Your father left these instructions before he died: ‘This is what you are to say to Joseph: I ask you to forgive your brothers the sins and the wrongs they committed in treating you so badly.’ Now please forgive the sins of the servants of the God of your father.” When their message came to him, Joseph wept.

The heart of man by nature is vindictive. It was a just observation of Saul to David, “When a man finds his enemy, does he let him get away unharmed? 1 Samuel 24:19.” Hence, when men have injured any person, they hate him, because they think he must of necessity have become their enemy; and, if they are within the reach of his power, they fear him, because they conclude that he will avail himself of any favorable opportunity to revenge himself upon them.

It was thus with Joseph’s brethren. Their father being dead, and they being entirely at the mercy of their brother whom they had sold into Egypt, they concluded, that “he would requite them all the evil which they had formerly done unto him.” It is probable that this apprehension was strengthened by a recollection of what their father Jacob had suffered from the vindictive spirit of Esau, “The days of mourning for my father are at hand; then will I slay my brother Jacob.” Full of fear, they sent to Joseph to implore his forgiveness; which, as will be seen, they readily obtained.

The points to which we would direct your attention are:

I. The means they used to conciliate his favor.

These were certainly well adapted to the end proposed.

1. They plead the dying request of their revered father.

What more cogent argument could be used with a pious mind than this? The dying request of a friend is sacred; and how much more of a parent, a parent of such consummate piety as Jacob! A request too so reasonable in itself, and so conducive to the welfare of his whole family!

It is probable indeed that the representation which they gave of their father’s request was not altogether correct. We cannot conceive that Jacob would have entertained any suspicions about the subsequent conduct of Joseph; or that, if he had, he would have left a posthumous request to be made through his other children, when he could have urged it himself with so much more effect in his lifetime. The probability is, that he enjoined them to act in a submissive spirit towards Joseph, and not by any refractory conduct to bring upon themselves his displeasure. But however this might be, the plea was very powerful, and could not fail of obtaining for them the favor they implored. True indeed it is, that people of a headstrong disposition frequently forget, and that at no distant period, the dying advices of their parents; but it was not probable that Joseph would do so, after having so long evinced a disposition most contrary to that of which he was suspected.

2. They unite with it, their own most humble and earnest entreaties.

However strong may be our propensity to revenge, the entreaties of a penitent offender will disarm us. It is scarcely possible for a man to revenge himself on one who lies prostrate at his feet. But there is a very peculiar delicacy in this address which they make to Joseph; in speaking to him of Jacob, they do not designate him as their father, but as his, “Your father did command.” And when they speak to him of themselves, they do not designate themselves either as Jacob’s sons, or as Joseph’s brethren, but as “the servants of the God of your father,” thus keeping out of view everything which might appear presumptuous, and calling to their aid Joseph’s love to his parent, and his duty to his God.

If this was the result of ingenuity, we admire it; but if of real humility, we greatly applaud it; for there is a delicacy in humility, a beautiful and lovely delicacy, which, though in words it amount to little, as indicating the spirit by which a man is actuated, is extremely valuable.

The true point to be aimed at in asking forgiveness is humility; to be open and sincere in our confessions, to take shame to ourselves for what we have done amiss, and to make all the reparation in our power. This is the spirit we should cultivate; and it is pleasing to see these long-obdurate men brought at last to a measure of this experience.

Reserving for a while our further observations on this part of our subject, we pass on to notice:

II. The effect produced on Joseph’s mind.

Considering how long they had forborne to humble themselves aright, he might well have upbraided them, both with their former cruelty, and their subsequent impenitence; or he might have imposed conditions upon them, as Solomon afterwards did on Shimei; or he might have pardoned them in kind and condescending terms. But the way in which he expressed his forgiveness was more eloquent and convincing than any words which human ingenuity could ever have devised, “Joseph wept when they spoke unto him.”

His weeping was from mixed emotions in his mind. The human heart is susceptible of greatly diversified impressions even at the same moment. The two Marys, when they had ascertained beyond a doubt the resurrection of their Lord, “departed from the sepulcher with fear and great joy, Matthew 28:8.” Thus in the bosom of Joseph, we apprehend, there was a mixture both of grief and joy:

1. Of grief.

It must have been inexpressibly painful to him to have such suspicions entertained respecting him, especially after he had for the space of seventeen years manifested such uniform kindness towards them. A man possessed of a generous mind cannot endure that all the love he exercises should be construed as a mere hypocritical pretense, covering a rooted enmity that will break forth as soon as an opportunity shall enable him to manifest it with effect; yes, the more conscious a man feels of his own integrity, the more deeply will he feel such unfounded suspicions. If jealousy is painful to him who harbors it, it is no less painful to him who is undeservedly the object of it. This avowal therefore of their secret fears could not but inflict a deep wound on his tender spirit.

At the same time it must be distressing to Joseph to see, that, after all they had witnessed of piety in their father Jacob, and all the reason they had to believe he was possessed of the same divine principle—they should betray such ignorance of religion, as to suppose, that, where the lowest degrees of it existed, a vindictive spirit could be indulged. If indeed they thought Joseph a determined hypocrite, they might suppose him capable of harboring such resentment; but, if he had any hope of forgiveness from God himself, he never could suffer such feelings to rankle in his bosom.

While therefore they doubted the influence of true religion in him, they showed, that they were in a very great degree strangers to it themselves; and this discovery must have been painful to him, in proportion to the love he bore them, and the desire he felt for their eternal welfare. Hence that expression of his, “Am I in the place of God,” to whom exclusively “vengeance belongs,” and whose prerogative, if I avenged myself, I would usurp, Romans 12:19 with Genesis 50:19.

2. Of joy.

While they thus betrayed an ignorance of genuine religion, they gave by their voluntary humiliation some reason to hope that the seeds of true piety were springing up in their souls. And this hope doubtless filled him with holy joy.

Say, any of you, who have wept over an abandoned child, or the impiety of a friend or brother—what joy has not sprung up in your bosom when you have first seen the obdurate heart to relent, and the tears of penitential sorrow to flow down, so as to justify a hope that a work of grace was begun in the soul! How have you secretly lifted up your heart to God in devout aspirations, to entreat, that he would confirm the rising purpose, and perfect in their souls the work he had begun! Doubtless then, in such a pious mind as Joseph’s, the very first dawn of piety in his obdurate brethren could not but cause the tear of love and gratitude to start from his eyes.

Another thought too, that could not fail of rushing into his mind, and filling him with adoring gratitude to God, was, that in this act of humiliation his brethren had voluntarily fulfilled those dreams which they had before accomplished only from necessity and constraint.

To trace the ways of Providence, and especially to see how mysteriously God has dealt with us, and made all things to work together for our good—is one of the sublimest enjoyments that we can experience on earth; and I doubt not but that it will constitute in no small degree the blessedness of Heaven. Well therefore might Joseph now weep for joy, more especially as the exaltation which all his previous trials had led to, enabled him now to requite, not evil for evil, as they feared—but good for evil, and to “overcome evil with good! Romans 12:20-21.”

From hence then we may learn,

1. To ask forgiveness of those whom we have injured.

This is a hard task to an unhumbled spirit; but it is indispensably necessary; nor can any man be upright before God, who will not submit to it. To approach the table of the Lord without first endeavoring to conciliate our offended brother is directly to oppose the command of God, who says, “Leave your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift, Matthew 5:23-24.” Many will be the excuses which we shall be ready to offer for our neglect of this duty; but the command of God is plain and express; and a compliance with it is indispensable, to prove that our penitence is sincere; nor can we ever obtain forgiveness from God, if we are too proud to solicit forgiveness from man.

2. To forgive those who have injured us.

This is a far easier duty than the other; because, while a compliance with the other humbles us, the performance of this elevates and exalts us. Is it asked, “How often shall I forgive an offending brother? Up to seven times?” I answer, Yes, and “until seventy times seven, Matthew 18:21-22.”

Nor is our forgiveness to be merely negative, such as consists in a forbearance from retaliation; no; it must be real, cordial, permanent; for in the parable of the unforgiving servant who is represented as cast into prison until he shall have paid the uttermost farthing, we are warned, “This is how my heavenly Father will treat each of you, unless you forgive your brother from your heart! Matthew 18:35.”

Let not any one then say, ‘I cannot forgive! Or, Though I forgive, I cannot forget!’ For we must, in the mercy which we extend towards man, resemble that which we ourselves hope to receive from God; and must “forgive our brother as completely and cordially as God for Christ’s sake has forgiven us, Ephesians 4:32.”

Charles Simeon (1759-1836)