Leviticus 2:13

“Season all your grain offerings with salt. Do not leave the salt of the covenant of your God out of your grain offerings; add salt to all your offerings.”

There certainly is need of much sobriety and caution in interpreting the typical parts of Scripture, lest, instead of adhering to the path marked out for us by the inspired writers, we be found wandering in the regions of imagination and conjecture. But there are some types, which, notwithstanding they be soberly explained, appear at first sight the mere creatures of one’s own imagination; which, however, on a more full investigation, evidently appear to have been instituted of God for the express purpose of prefiguring the truths of the Gospel. Of this kind is the ordinance now under our consideration; for the elucidating of which, we shall,

I. Explain the grain-offering.

The directions respecting it were very minute.

Grain-offerings were annexed to many of the more solemn sacrifices, and constituted a part of them Numbers 28 throughout. But they were also frequently offered by themselves. They were to consist of fine flour, mixed with oil, and accompanied with incense Note:, 2, 5. The quantity offered was at the option of the offerer, because it was a free-will offering. The wheat might be presented either simply dried and formed into flour, or baked as a cake, or fried as a wafer Note:, 7, 14; but, in whatever way it was presented, it must by all means have salt upon it 3. It was on no account to have any mixture in it, either of honey, or of leaven 1. A part, or a memorial of it, was to be taken by the priest (but with all the incense), and to be burnt upon the altar 6; and the remainder was for the maintenance of the priest himself, as holy food. “When it was duly offered in this manner, it was most pleasing and acceptable to God.

And this was altogether typical of things under the gospel dispensation.

It was typical,

1. Of Christ’s sacrifice.

The grain-offering, or mincha, is often spoken of in direct reference to Christ, and his sacrifice. In the Epistle to the Hebrews, we have a long passage quoted from the Psalms, to show that neither the grain-offering (mincha) nor any other sacrifice was to be presented to God, after that Christ should have fulfilled those types by his one offering of himself upon the cross Compare Psalm 40:6-8 with Hebrews 10:5-10. And it is of great importance in this view to remember, that though the grain-offering was for the most part eucharistical, or an expression of thankfulness, it was sometimes presented as a sin-offering, to make an atonement for sin; only, on those occasions, it was not mixed with oil, or accompanied with incense, because everything expressive of joy was unsuited to a sin-offering Leviticus 5:11; Leviticus 5:13. See also 1 Samuel 3:14. This is a clear proof, that it must typify the sacrifice of Christ, who is the true, the only atoning sacrifice for sin 1 John 2:2.

Now there was a peculiar suitableness in this offering to represent the sacrifice of Christ. Was it of the finest quality, mixed with the purest oil, and free from any kind of leaven? this prefigured his holy nature, anointed, in a superabundant measure, with the oil of joy and gladness Psalm 45:7; John 3:34, and free from the smallest particle of sin 1 Peter 2:22. Its destruction by fire on the altar denoted the sufferings he was to endure upon the cross; while the consumption of the remainder by the priests, marked him out as the food of his people’s souls, all of them being partakers of the sacerdotal office, a kingdom of priests Exodus 19:6 with 1 Peter 2:9. The incense also, which ascended in sweet fragrances, intimated the acceptableness of his sacrifice on our behalf.

2. Of our services.

The services of Christians are also frequently mentioned in terms alluding to the mincha, or grain-offering. Their alms are spoken of as a sacrifice well pleasing to God Hebrews 13:16, a fragrance of a sweet smell Philippians 4:18. Their prayers are said to be as the evening sacrifice, that was always accompanied with the grain-offering Psalm 141:2 with Numbers 28:4-5; and the prophet Malachi, foretelling that, under the Gospel, “all men,” Gentiles as well as Jews, “should pray everywhere 1 Timothy 2:8,” uses this language, “I have no pleasure in you (Jews) says the Lord, neither will I receive an offering (a mincha) at your hand; for from the rising of the sun even to the going down of the same, my name shall be great among the Gentiles, and in every place incense shall be offered unto my name, and a pure offering (mincha); for my name shall be great among the heathen, says the Lord of hosts Malachi 1:10-11.” In a word, the conversion of sinners, and their entire devoting of themselves to God, is represented under this image, “They shall bring all your brethren, says the prophet, for an offering (mincha) unto the Lord, as the children of Israel bring an offering (mincha) in a clean vessel unto the Lord Isaiah 66:20.” And Paul (alluding to the flour mixed with oil) speaks of himself as ministering the Gospel to the Gentiles, “that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Spirit Romans 15:16.”

Nor is it without evident propriety that our services were prefigured by this ordinance. Was the flour to be of the best quality, and impregnated with oil? we must offer unto God, not our body only, but our soul; and that too, anointed with a holy unction 1 Thessalonians 5:23; 1 John 2:20; 1 John 2:27. Was neither honey, nor leaven, to be mixed with it? our services must be free from carnality If we are to annex any other idea than that of leaven to “honey,” that of carnality seems the most appropriate. Proverbs 25:16; Proverbs 25:27, or hypocrisy Luke 12:1; 1 Corinthians 5:7-8. Was a part of it, together with all the “incense, to be burnt upon the altar, and the remainder to be eaten as holy food? thus must our services be inflamed with divine love, and be offered wholly to the glory of God; and, while they ascend up with acceptance before God, they shall surely tend also to the strengthening and refreshing of our own souls Isaiah 58:10-11.

There is, however, one circumstance in the grain-offering, which, for its importance, needs a distinct consideration; which will lead us to,

II. Notice the strict injunction respecting the seasoning of it with salt.

It surely was not in vain, that the injunction respecting the use of salt in this, and in every other offering, was so solemnly thrice repeated in the space of one single verse. But not even that injunction should induce one to look for any peculiar mystery (at least, not publicly to attempt an explanation of the mystery) if the Scriptures did not unfold to us its meaning, and give us a clue to the interpretation of it.

The whole ordinance being typical, we must consider this injunction,

1. In reference to Christ’s sacrifice.

Salt, in Scripture, is used to denote savouriness and perpetuity. In the former sense, our Lord compares his people to good salt, while false professors are as “salt that has lost its savor Matthew 5:13.” In the latter sense, God’s covenant is often called “a covenant of salt Numbers 18:19, and 2 Chronicles 13:5.” Apply then these ideas to the sacrifice of Christ, and the reason of this reiterated injunction will immediately appear.

How savory to God, and how sweet to man, is the atonement which Christ has offered! In the view of its acceptableness to God, and in direct reference to the grain-offering, it is thus noticed by Paul, “He gave himself for us, an offering and a sacrifice to God for a sweet smelling savor Ephesians 5:2.” And, as having laid, by his own death, the foundation of his spiritual temple, he is said to be “precious unto man also, even unto all them that believe 1 Peter 2:7.”

Moreover the efficacy of his atonement is as immutable as God himself. In this, as well as in every other respect, “Jesus Christ is the same yesterday, today, and forever Hebrews 13:8.” The virtue of his blood to cleanse from sin, was not more powerful in the day when it purified three thousand converts, than it is at this hour, and shall be to all who trust in it 1 John 1:7.

2. In reference to our services.

Let the ideas of savouriness and perpetuity be transferred to these also, and it will appear that this exposition is not dictated by fancy, but by the Scriptures themselves.

A mere formal service, destitute of life and power, may be justly spoken of in the same humiliating terms as a false professor, “It is not fit for the land, nor yet for the dunghill Luke 14:34-35.” Hence our Lord says, in reference to the very injunction before us, “Every sacrifice shall be salted with salt. Salt is good; but if the salt have lost its saltiness, with which will you season it? Have salt within yourselves Mark 9:49-50.” What can this mean, but that there should be a life and power in all our services, a heavenliness and spirituality in our whole deportment? We should have in ourselves Matthew 16:23, and present to God 2 Corinthians 2:15, and diffuse on all around us 2 Corinthians 2:14, a “savor of the knowledge of Christ.”

Nor is the continuance or perpetuity of our services less strongly marked; for in addition to the remarkable expressions of our Lord before cited Mark 9:49-50, Paul directs, that our “speech be always with grace, seasoned with salt Colossians 4:6.” There never ought to be one hour’s intermission to the divine life, not one moment when we have lost the savor and relish of divine things.

In order to a due improvement of this subject, let us reduce it to practice.

1. Let us take of Christ’s sacrifice, and both present it to God, and feed upon it in our souls.

All the Lord’s people are “kings and priests unto God Revelation 1:6;” all therefore have a right to present to him this offering, and to feed upon it; both of these things may be done by faith; and both must be done by us, if ever we would find acceptance with God. Let us think what would have been the state of the Jewish priests, if they had declined the execution of their office. Let us then put ourselves into their situation, and rest assured, that a neglect of this duty will bring upon us God’s heavy and eternal displeasure John 6:53. On the other hand, if we believe in Christ, and feed on his body and blood, we shall be monuments of his love and mercy for evermore John 6:54.

2. Let us devote ourselves to God in the constant exercise of all holy affections.

All we have is from the Lord; and all must be dedicated to his service. But let us be sure that, with our outward services, we give him our hearts Proverbs 23:26. “What if a man, having good corn and oil, had offered that which was damaged? Should it have been accepted Malachi 1:8. Or, if he had neglected to add the salt, should it have had any savor in God’s estimation? So neither will the form of godliness be of any value without the power 2 Timothy 3:5; but, if we present ourselves Romans 12:1, or any spiritual sacrifice whatever, it shall be accepted of God through Christ 1 Peter 2:5, to our present and eternal comfort.

Charles Simeon (1759-1836)

Leviticus 2:1-3

“When someone brings a grain offering to the LORD, his offering is to be of fine flour. He is to pour oil on it, put incense on it and take it to Aaron’s sons the priests. The priest shall take a handful of the fine flour and oil, together with all the incense, and burn this as a memorial portion on the altar, an offering made by fire, an aroma pleasing to the LORD. The rest of the grain offering belongs to Aaron and his sons; it is a most holy part of the offerings made to the LORD by fire.”

In order to a judicious exposition of the types, it is necessary that we should have certain rules of interpretation, to which we should adhere; for, without them, we may wander into the regions of imagination, and cast an obscurity over those Scriptures which we undertake to explain.

It must be remembered, that Christ and his Church, together with the whole work of salvation, whether as wrought by him, or as enjoyed by them, were the subjects of typical exhibition. Sometimes the type pointed more immediately at one part of this subject, and sometimes at another; and sometimes it applied to different parts at the same time.

The tabernacle, for instance, certainly represented Christ, “in whom dwelt all the fullness of the Godhead bodily;” and it represented the Church also in which God’s presence is more especially manifested, and his service more eminently performed.

The types being expressly instituted for the purpose of prefiguring spiritual things, have a determinate meaning in their minutest particulars; and it is highly probable that they have always a two-fold accomplishment: one in Christ, and the other in the Church.

For instance; every sacrifice undoubtedly directs our views to Christ; yet we ourselves also, together with our services, are frequently represented as sacrifices acceptable to him; which shows, that the sacrifices have a further reference to us also. But here, it is of great importance that we distinguish between those expressions of the New Testament which are merely metaphorical, and those which are direct applications of the types.

Paul, speaking of the probability of his own martyrdom in the cause of Christ, says, “If I am offered upon the sacrifice and service of your faith, I joy and rejoice with you all.” Here he alludes to the drink-offerings, which were always poured out upon the sacrifices; and intimates that he was willing to have his blood poured out in like manner for the Church’s good. This, as a metaphor, is beautiful; but if we were to make the sacrifices typical of faith, and the drink-offerings typical of martyrdom, and from thence proceed to explain the whole type in like manner, we would bring the whole into contempt.

The rule then that we would lay down is this; to follow strictly the apostolic explanations as far as we have them. And, where we have them not, to proceed with extreme caution; adhering rigidly to the analogy of faith, and standing as remote as possible from anything which may appear fanciful, or give occasion to cavilers to discard typical expositions altogether.

The foregoing observations are particularly applicable to the subject of our present consideration. We apprehend that the grain-offering might be applied in every particular both to Christ and his Church; but in some instances the application would appear forced; and therefore we think it better to omit some things which may possibly belong to the subject, than to obscure the whole by anything of a doubtful nature. Besides, there are in this type such a multitude of particulars, that it would not be possible to speak satisfactorily upon them all in one sermon, if we were to take them in the most comprehensive view; we shall therefore confine ourselves to such observations as will commend themselves to your judgment, without perplexing you by too great a diversity on the one hand, or by anything fanciful or doubtful on the other.

That we may prosecute the subject in a way easy to be understood, we shall distinguish the grain-offering by its great leading feature, and consider it in that view only.

The burnt-offering typified exclusively the atonement of Christ.

The grain-offering typified our sanctification by the Spirit.

As for the grain-offerings which accompanied the stated burnt-offerings, they, together with their attendant drink-offerings, were wholly consumed upon the altar. But those which were offered by themselves, were burnt only in part; the remainder being given to the priests for their support. It is of these that we are now to speak. The different materials of which they consisted, will serve us for an easy and natural distribution of the subject.

The first thing to be noticed is, “The fine flour”.

Whatever we see burnt upon the brazen altar, we may be sure was typical of the atonement of Christ; whether it were the flesh of beasts, or the fruits of the earth—there was no difference in this respect; it equally typified his sacrifice. This appears not only from the grain-offering being frequently mentioned together with the burnt-offering in this very view, Psalm 40:6-8 and Hebrews 10:5-8; but from its being expressly referred to as a means of expiating moral guilt, 1 Samuel 3:14; 1 Samuel 26:19. It is on this account that we number it among the propitiatory sacrifices, notwithstanding its use in other respects was widely different.

There is indeed, in the mode of treating this fine flour, something well suited to shadow forth the sufferings of Christ; it was baked (in a pan or oven) or fried, and, when formed into a cake, was broken and burnt upon the altar. Who can contemplate this, and not see in it the temptations, conflicts, and agonies of the Son of God? We cannot but recognize in these things, him, “who was wounded for our transgressions and bruised for our iniquities;” who himself tells us, that “He was the true bread, of which whoever ate, should live forever.”

In the close of the chapter we are told, that, notwithstanding the first-fruits, when offered as the first-fruits, might not be burnt upon the altar—yet, if offered as a grain-offering, they would be accepted 4–16; and that in that case the ears must be dried by the fire, and the corn be beaten out, to be used instead of flour. The mystery in either case was the same; the excellency of Christ was marked in the quality of the corn, and his sufferings in the disposal of it.

The next thing that calls for our attention is, “The oil”.

Though the sacrifice of Christ is the foundation of all our hopes—yet it will not avail for our final acceptance with God, unless we be “renewed in the spirit of our minds,” and be rendered “fit for the heavenly inheritance.” But to effect this, is the work of the Holy Spirit, by whose gracious operations alone we can “mortify the deeds of the body,” and attain the divine image on our souls.

Hence, in approaching God with their grain-offering, they were to mingle oil with the flour, or to anoint it with oil, after having previously made it into a cake. We do not deny but that this part of the ordinance might represent, in some respect, the endowments of Christ, who was anointed to his work, and fitted for it, by a superabundant measure of the Holy Spirit, Luke 4:18 and John 3:34; but, as it seems designed more particularly to mark the sanctification of our souls, we the rather confine it to that sense. And in this we have the sanction of two inspired people, a Prophet, and an Apostle, both of whom, refer to the offering as expressive of this very idea. Isaiah, speaking of the conversion of the Gentiles in the latter days, says, “Men shall bring them for an offering unto the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord Isaiah 66:20.”

And Paul, speaking of that event as actually fulfilled under his ministry, goes yet further into the explanation of it, and says, that the sanctification of their souls by the Holy Spirit corresponded with the unction with which that offering was anointed, “I am,” says he, “the minister of Jesus Christ to the Gentiles, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Spirit, Romans 15:16.”

Here then we are warranted in saying, that all who would find acceptance with God, must “have an anointing of the Holy One, even that anointing which shall abide with them and teach them all things, 1 John 2:20; 1 John 2:27.” We should “be filled with the Spirit,” and “live and walk under” his gracious influences, Ephesians 5:18; Galatians 5:25.

In a subsequent part of this chapter there is an especial command to add to this, and indeed to every sacrifice, a portion of “Salt”.

Here we have no difficulty; for the very terms in which the command is given, sufficiently mark its import, “You shall not allow the salt of the covenant of your God to be lacking from your grain-offering.” Had salt been mentioned alone, we might have doubted what meaning to affix to it; but, being annexed to the covenant of God, we do not hesitate to explain it as designating the perpetuity of that covenant. It is the property of salt to keep things from corruption; and the Scriptures frequently apply it to the covenant, in order to intimate its unchangeable nature, and duration, See Numbers 18:19; 2 Chronicles 13:5.

In this view of it, we are at no loss to account for the extreme energy with which the command is given, or the injunction to use salt in every sacrifice; for we cannot hope for pardon through the sacrifice of Christ, nor for sanctification by the Spirit, but according to the tenor of the everlasting covenant. Nay, neither the one nor the other of these, nor both together, would have availed for our salvation, if God had not covenanted with his Son to accept his sacrifice for us, and to accept us also as renewed and sanctified by his Spirit. We must never therefore approach our God without having a distinct reference to that covenant, as the ground and measure, the pledge, of all the blessings that we hope for.

Even Christ himself owed his exaltation to glory to this covenant; it was “through the blood of the everlasting covenant that his God and Father brought him up again from the dead! Hebrews 13:20.” And it is because “that covenant is ordered in all things and sure,” that we can look up with confidence for all the blessings both of grace and glory.

Together with these things that are enjoined, we find some expressly prohibited; there must be “No leaven, nor honey, Leviticus 2:11.”

LEAVEN, according to our Lord’s own explanation of it, was considered as an emblem of corruption, either in doctrine or in principle, Matthew 16:12; Luke 12:1. HONEY seems to have denoted sensuality. Now these were forbidden to be blended with the grain-offering.

There were occasions, as we shall see hereafter, whereon leaven at least might be offered; but in this offering not the smallest measure of either of them was to be mixed.

This certainly intimated, that, when we come before God for mercy, we must harbor no sin in our hearts. We must put away evil of every kind, and offer him only “the unleavened bread of sincerity and truth.” The retaining “a right hand or a right eye,” contrary to his commands, will be as effectual a bar to our acceptance with God, as the indulgence of the grossest lusts. If we would obtain favor in his sight, we must be “Israelites indeed, and without deceit.”

There was however one more thing to be added to this offering, namely, “Incense (or Frankincense)”.

The directions respecting this were singularly precise and strong. This was not to be mixed with the offering, or strewed upon it, but to be put on one part of it, that, while a small portion only of the other materials was put upon the altar, the whole of this was to be consumed by fire, verse 16.

Shall we say, that this was enjoined, because, being unfit for food, it was not to be kept for mere gratification to the priests, lest it should be brought into contempt? This by no means accounts sufficiently for the strictness of the injunction. We doubt not but that its meaning was of peculiar importance; that it was intended to intimate “the delight” which God takes in the services of his upright worshipers, Proverbs 15:8; of those especially who come to him under the influences of his Spirit, trusting in the Savior’s merits, and in the blood of the everlasting covenant.

Yes, their every prayer, their every tear, their every sigh and groan, comes up with acceptance before him, and is to him “a fragrance of a sweet savor,” “a sacrifice pleasing and acceptable unto him through Jesus Christ.” As the sacrifice of Christ himself was most pleasing unto God, so are the services of all his people for Christ’s sake. Compare Ephesians 5:2 with Hebrews 13:16; Philippians 4:18 and 1 Peter 2:5.

There is yet one thing more which we must notice, namely, that a part only of this offering was burnt, and that:

“The remainder” was given to the priests, verse 10.

The handful which was burnt upon the altar, is repeatedly called “a memorial;” and it was justly called so, especially by those who had an insight into the nature of the offering which they presented; for it was a memorial of God’s covenant-engagements, and of their affiance in them.

Such also is, in fact, every prayer which we present to God; we remind God (so to speak) of his promises made to us in his word; and we plead them as the grounds of our hope, and the measure of our expectations.

“The remnant was given to Aaron and his sons.” This, to the Israelites, would intimate, that all who would obtain salvation for themselves, must at the same time be active in upholding the interests of religion, and promoting the glory of their God.

To us, it unfolds a deeper mystery. We are frequently spoken of in the New Testament as being ourselves “made priests unto God, Isaiah 66:21 with 1 Peter 2:5 and Revelation 1:6; Revelation 20:6.” Since the veil of the temple was rent in twain, there is a way, “a new and living way, opened for us into the Holy of Holies, Hebrews 10:19-22;” and all of us, as “a kingdom of priests,” have free and continual “access there with boldness and with confidence, Ephesians 3:12;” and we also have a right to all the provisions of God’s house.

It is our blessed privilege to feed upon that bread of life, the Lord Jesus, who has emphatically said, “My flesh is food indeed, and my blood is drink indeed John 6:51-57.” We may richly participate in all the influences of the Spirit, and claim all the blessings of the everlasting covenant. Indeed, “if we feed not on these things, there is no life in us; but if we live upon them by faith, then have we eternal life.”

Behold then, brethren, “the remainder” of the offering; here it is, reserved for us in this sacred treasury, the book of God. Take of it; divide it among yourselves; eat of it, “eat and drink abundantly, O beloved! Song of Solomon 5:1;” eat of it, and live forever. It is that “feast of fat things,” spoken of by the prophet, which all true Christians invited to partake of, Isaiah 25:6. Only let not any hidden abomination turn it into a curse. If the bread is received even from the Savior’s hands, and you partake of it with an unsanctified heart—it will only prove an occasion of your more entire bondage to Satan, and your heavier condemnation at the last! John 13:26-27. But, if you “draw near to God with a true heart, and full assurance of faith,” then “he will abundantly bless your provision Psalm 132:15,” and “your soul shall delight itself in fatness! Isaiah 55:2.”

Charles Simeon (1759-1836)

Leviticus 1:3-4

“If the offering is a burnt offering from the herd, he is to offer a male without defect. He must present it at the entrance to the Tent of Meeting so that it will be acceptable to the LORD. He is to lay his hand on the head of the burnt offering, and it will be accepted on his behalf to make atonement for him.”

The institution of sacrifices may be considered as nearly contemporaneous with the world itself. As soon as man had fallen, he needed an atonement; and an atonement was provided for him by God himself; who promised, that “the seed of the woman would bruise the serpent’s head;” nor can we reasonably doubt, but that God himself, who, we are told, “clothed our first parents with skins,” appointed the beasts whose skins were used for that purpose, to be offered up first in sacrifice to him. Whence, if God had not originally sanctioned it, would Abel think of offering up “the firstlings of his flock?” And why should that very sacrifice receive such a signal testimony of the divine approbation? Even the distinction between clean and unclean animals was known before the flood; and an additional number of the clean were taken into the ark, that there might be with which to offer sacrifice unto the Lord, when the deluge should be abated. Abraham also, and Melchizedek, and Job, all offered sacrifices, before the Mosaic ritual was known; so that Moses did not so much introduce new institutions, as regulate those which had existed before; and give such directions respecting them, as should suit the dispensation which his ritual was intended to prefigure.

Sacrifices are of two kinds: propitiatory sacrifices, and ceremonial sacrifices.

The propitiatory sacrifices to make atonement for sins committed.

The ceremonial sacrifices to render thanks for mercies received.

Of the propitiatory sacrifices we have an account of no less than six different sorts; (all of which are stated in the seven first chapters of Leviticus;) “the burnt-offering, the meat-offering, the sin-offering, the trespass-offering, the offering of consecrations, and the peace-offering, Leviticus 7:37. They were not altogether propitiatory; but are numbered with the propitiatory sacrifices, because they were in part burnt upon the brazen altar.” It is of the first of these that we are to speak at this time—the burnt-offering.

We shall notice,

I. The the burnt-offering itself.

The burnt-offering was the most ancient and dignified of all the sacrifices, and at the same time the most frequent; there being two every day in the year, except on the Sabbath-days, when the number was always doubled.

The things of which it consisted, varied according to the ability of the offerer; it might be taken from among the herd, or the flock, or of birds, see verses 10, 14; so that no one might have any excuse for withholding it at its proper season. By this accommodation of the offering to the circumstances of men, it was intended, that every one should evince the sincerity of his heart in presenting unto God the best offering that he could; and that no one should be discouraged from approaching God by the consideration that he was not able to present to him such an offering as he could wish.

“The turtle-dove or young pigeon “was as acceptable to God as the “ram” or “bullock”—provided it was offered with a suitable frame of mind. Indeed the directions respecting the poor man’s offering were as minute and particular as any, verses 4–17; which showed, that God has no respect of persons; and that his ministers also must at their peril be as anxious for the welfare, and as attentive to the interests, of the poorest of their flock—as of the most opulent.

One thing was indispensable; that the offering, whether of the herd or of the flocks, must be “a male, and without blemish.” It was to be the most excellent of its kind, in order the more fitly to shadow forth the excellencies of our incarnate God; who alone, of all that ever partook of our nature, was truly without sin. Had the smallest imperfection attached to him, he could not have been an atoning sacrifice for our sins. The utmost care therefore was to be taken in examining the offerings which prefigured him, that they might, as far as possible, exemplify his spotless perfection.

II. The manner in which the burnt-offering was presented.

Here also we notice very minute directions respecting:

1. The offerer.

He must bring his sacrifice “of his own voluntary will.” He must feel his need of mercy, and be very desirous to obtain it. He must see that no mercy can be found, except by means of a sacrifice; and he must thankfully embrace the opportunity afforded him; not accounting God his debtor for the sacrifice offered to him, but himself a debtor to God, for his permission to approach him in such a way.

He must bring his sacrifice to “the door of the tabernacle of the congregation, before the Lord.” While, in doing this, he acknowledged that the Lord dwelt there in a peculiar manner, he publicly, before all the people, acknowledged himself a sinner like unto his brethren, and needing mercy no less than the vilest of the human race. Not the smallest degree of self-preference could be allowed; but all must be made to see and feel that there was but one way of salvation for ruined man.

Further, he was to “put his hand upon the head of his offering.” By this significant action, he still more plainly declared, that he must perish, if ever his sins should remain upon him; and that all his hope of acceptance with God was founded on the vicarious sufferings of this devoted victim.

2. The offering itself.

This must be “slain,” (whether by the offerer or the priest, is uncertain, We apprehend it was by the priest, or some Levite assisting him. See verse 5. The same ambiguity as to the meaning of the word, “they,” may be seen in 2 Chronicles 29:22; but it is plain, from verse 4 of that chapter, that neither the priests nor the offerers killed the sacrifices; but the Levites killed them, and the priests received the blood,) and its “blood be sprinkled round about upon the altar.”

The slaughtered animal was then to be “flayed,” and “cut into pieces,” according to a prescribed rule, “the inwards and the legs,” which might be supposed to need somewhat of purification, were “washed,” and, together with the whole body, “burnt upon the altar.” The skin alone remained, as a benefit of the priest, Leviticus 7:8.

Do we not see in these things a striking exhibition of the sufferings of the Son of God, who was in due time to become a sacrifice for the sins of the whole world? Death was the wages due to sin, and that too under the wrath of an offended God. True it is, that the consuming of an animal by fire was but a faint representation of that misery, which we must to all eternity have endured; and of that which our blessed Lord sustained, both in his body and in his soul, when he died under the load of our iniquities.

The partial washing of the sacrifice might probably denote the perfect purity of Christ; or perhaps it might intimate the concurrence of the Holy Spirit, through whose divine agency he was fitted for a sacrifice, and by whose almighty aid he was enabled to offer himself up to God; for it was “through the eternal Spirit that he offered himself without spot to God.”

III. The benefits resulting from the burnt-offering.

“It was accepted for the offerer, to make an atonement for him.” As there were two kinds of guilt, ceremonial and moral, so there were two kinds of absolution, one actual in the sight of God, the other merely external and shadowy. We observe then in relation to these sacrifices, that they cleansed from ceremonial defilement really, and from real defilement ceremonially.

There were certain things, not evil in themselves, but made so by the special appointment of God, (such as the touching of a grave or a dead body;) and the people who had done them were to be accounted unclean, until they were purified in the way prescribed; and their observance of the prescribed forms did really purge them from the defilement they had contracted, so that no guilt would be imputed to them, nor any punishment inflicted, either in time or eternity.

On the other hand, there were things really evil, (as theft or perjury,) which subjected the offender to punishment by the laws of man. Now the guilt of these crimes was not purged away by the appointed sacrifices, any further than the exempting of the person from the punishment denounced by law; his conscience still remained burdened with guilt; and he must, notwithstanding all his sacrifices, answer for his crimes at the tribunal of God.

This is the distinction made for us by God himself, who says, that “the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, did really sanctify to the purifying of the flesh;” but they “never could make a man perfect as pertaining to the conscience;” in that sense, “it was not possible that the blood of bulls and of goats could take away sins.”

It may be asked then: What benefit was there to counter-balance the cost and trouble of the sacrifices? I answer, that an exemption from temporal judgments, whether inflicted by God or man, was a great benefit; but to be encouraged to come to God as a merciful and gracious God, and to have Christ so clearly and constantly exhibited before their eyes, was an unspeakable benefit, which would have been cheaply purchased by the cattle on a thousand hills.

In this ordinance we may find,

1. Much for our instruction.

Of all the subjects that can be offered to our view, there is not any that can bear the least comparison with that leading subject of the Gospel, Christ crucified; and I had almost said, that the New Testament itself scarcely unfolds it more clearly, than the ordinance before us. What would the most ignorant of the Jews imagine, when he saw the sacrifice led forth, the offerer putting his hand upon it, and the priest slaying it, and afterwards reducing it to ashes? Would he not see that here was a manifest substitution of an innocent creature in the place of the guilty, and that that very substitution was the means of reconciling the offender to his God?

I will grant, that a person ignorant of the typical nature of those ordinances, might be led to ascribe the benefit to the ordinance itself, without looking through it to the sacrifice which it shadowed forth; but he could not be so blind as not to see, that acceptance with God was by means of a vicarious sacrifice.

Yet, behold, we Christians, who live under the meridian light of the Gospel, need to be told, that we must be saved entirely through the atonement of Christ. Yes, after all that a minister, or God himself, can say—the great majority of us will seek acceptance, in whole or in part, by our own righteousness.

Go back to the Law; ask a Jew to teach you; let those whom you despise for their ignorance, be your preceptors. It is a shame and scandal that salvation by Christ is so little known among us, 1 Corinthians 15:34, and that the preachers of it are yet represented as setting forth a “new doctrine, Acts 17:19.”

Be instructed then, you opposers of Christ crucified, who are yet ignorantly “seeking to establish your own righteousness;” learn, even from the Law itself, to embrace the Gospel; and “kiss the Son, lest he be angry, and you perish from the way.”

2. Much for our imitation.

Every one whose conscience convicted him of sin, offered, “of his own voluntary will,” the best sacrifice he could; grudging nothing whereby he might honor God or promote his own salvation. An irreligious man might have asked, ‘Why is all this waste of cattle, which, instead of being consumed by fire, might be sold, or given to the poor?’ But the man who fears God, would reply, that nothing can be wasted which is in any way conducive to God’s honor and our salvation. This is the spirit that should animate us.

We may be called to make sacrifices for God; our reputation, our interest, our liberty, our very lives, may be called for in his service; and shall we be backward to make the sacrifice? Alas! too many of us are rather for a cheap religion; and their chief concern is, to get to Heaven at as cheap a rate as possible, and to sacrifice for God as little as they can.

If they are poor, their little can’t be spared; and if they are rich, their victim is too costly. Away with such low and niggardly thoughts; let the large and liberal spirit of Christianity possess your souls; let nothing that you have endured, move you; nor anything that you can endure; be willing to be bound, or even to die, for the Lord’s sake.

As for your lusts, let them be sacrificed, and utterly consumed; the sooner they are mortified, the better. And those things, which, if not called for by God in the way of his providence, you might innocently retain—bring to the altar with your own hands, and, of your own voluntary will, offer them to God; spare not anything one moment, if it stands in competition with your duty, and the maintenance of a good conscience before God. In a word, “present your own selves to him a living sacrifice; for that is your reasonable service; and it shall be accepted by God! Romans 12:1.”

Charles Simeon (1759-1836)

Exodus 40:33-34

“And so Moses finished the work. Then the cloud covered the Tent of Meeting, and the glory of the LORD filled the tabernacle.”

A union of many hands and much zeal must of necessity expedite any work that is undertaken. So it proved in the constructing of the tabernacle; the whole of which, notwithstanding the exquisite skill and workmanship with which every part of it was formed, was in about the space of seven months completely finished, so as to be capable of being all erected, and brought into use in one single day. Such activity could not but be highly pleasing to God, in whose service it was employed. Accordingly we find that he immediately testified his approbation of it by a most astonishing act of condescension and grace.

That we may see the subject in its true light, let us inquire into,

I. The work here referred to.

This was the constructing of the tabernacle; a work of singular excellency and importance, whether it is considered in itself, or in its typical design. Let us view it:

1. In itself.

It will be proper to notice briefly its form. There was a court about sixty yards long, and thirty yards broad, enclosed by linen curtains, suspended about nine feet high on brazen pillars. Within that, at the west end of it, was a structure, about eighteen yards long, and six broad, made with boards of Shittim wood, covered with gold, and fastened together by bars of the same materials. The boards were forty-eight in number, fixed in ninety-six sockets of silver, each of them about a hundred pounds weight. The whole was covered first with curtains of fine embroidered linen, and then with three other coverings, one of goats’ hair, another of rams’ skins dyed red, and another of badgers’ skins.

This structure was divided into two apartments, called the holy place, and the holy of holies; the former being about twelve yards by six; and the latter six yards square, and as many high. The entrance to each of these was from the east, (as was that of the outward court also,) each leading to the other through a veil of embroidered linen.

The furniture of the whole was quite appropriate. In the outer court, (to which all clean Hebrews and proselytes had access,) was the brazen altar, on which the sacrifices were offered, and the brazen laver, in which the priests and Levites were to purify themselves. In the holy place (into which the priests were admitted) was the candlestick, the table of showbread, and the altar of incense. In the holy of holies (where the high-priest alone entered, and that only on one day in the year,) was the ark, covered by the mercy-seat; on which abode the Shechinah (the bright cloud, the symbol of the Deity), between cherubim. In the ark the tables of the law were deposited; and at a subsequent period, Aaron’s rod that budded, and the golden pot that had the manna, were laid up before it. Compare Hebrews 9:4-5 with 1 Kings 8:9.

We need not enter minutely into these things; it will be more instructive, after taking this summary view of the whole, to notice it,

2. In its typical design.

In interpreting the types, we must bear in mind that the greater part of them had reference to Christ in one view, and to his people in another view. This was particularly the case with respect to the tabernacle.

The tabernacle typified, in the first place, the Lord Jesus Christ. Our Lord himself, speaking of his own body, says, “Destroy this temple, and in three days I will raise it up again, John 2:19; John 2:21.” And in the Epistle to the Hebrews, his body is represented as that “more perfect tabernacle in which he ministered, and which was not made with hands, as the other was, but by the immediate agency of the Holy Spirit, Hebrews 8:2; Hebrews 9:9-11.” The correspondence between the two is obvious; for “in Him dwelt all the fullness of the Godhead bodily;” and through his sin-atoning sacrifice, and sanctifying grace, and prevailing intercession, we all are brought into a state of acceptance with God. On the other hand, as there was no way to the Mercy-seat but through the Holy Place, “so no man can now come unto the Father but by him.”

It further typified the Church, which, though base on the outside, “is all glorious within.” In that alone is any acceptable sacrifice offered unto God. In that alone are the sanctifying operations of the Spirit experienced. In that alone is the bread of life administered, or the light of truth exhibited. In that alone does God manifest his glory, or communicate his saving benefits. Hence the beloved disciple, speaking of the Church in the latter days, says, “The tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God, Revelation 21:3.”

Once more, it typified Heaven also. Remarkable is the language of the Apostle, who says, “Christ is not entered into the holy places made with hands, which are the figures of the true, but into Heaven itself, now to appear in the presence of God for us! Hebrews 9:24.” There, not the symbol of the Deity, but all the glory of the Godhead, is unveiled! There the sacrifices of praise and thanksgiving ascend up with a sweet fragrance unto God continually. There the illumination, the nourishment, the purity of every soul is complete. No veil obstructs the view, or forbids the access, of any individual; the beatific vision is given to all, and the full fruition of their God is the portion of all the saints.

If we judged only from the minuteness of the orders which God gave respecting this work, we should conceive highly of its importance; but still more shall we see it, if we consider,

II. The testimony of his approbation with which God honored it.

We must bear in mind that Israel had sinned a grievous sin; that, at the intercession of Moses, God had turned away from his holy indignation, and promised to continue with them as their God. In token of his reconciliation, he ordered this tabernacle to be made for him; and the very day it was erected, he came down visibly to take possession of it as his peculiar residence, and so filled it with his glory, that Moses himself could no longer stand to minister there.

Now while this testified his approbation of their work, and of those who had been engaged in it—it showed to all future generations, that He will return to those in love and mercy, who return to him in a way of penitence and active obedience.

In this view, we are led to consider this event, not as relating to the Israelites merely, but as speaking to us. Where is the nation, where the church, where the individual, who has not given just occasion to the Lord to shut up his loving-kindness in displeasure? Yet where is there to be found, in the annals of the world, one single instance, wherein God has turned a deaf ear to the supplications of a real penitent? Instances to the contrary are without number.

God, as in the history before us, has seemed ambitious, as it were, to make “his grace abound, not only where sin had abounded,” but (I had almost said) in proportion as sin had abounded. We must be careful not to “limit the Holy One of Israel,” whose “ways and thoughts are as far above ours, as the heavens are above the earth.” We are apt to forget that he is the same God now, as he was in the days of old; but “he changes not;” and if his manifestations be less visible than formerly, they are not a whit less real, or less gracious, 2 Corinthians 6:16 and John 14:21.

APPLICATION.

The day on which this work was finished was the first day of the year. What a blessed commencement was it of the new year! How sweet must have been the retrospect to all who had been engaged in the work, when they saw that they had not spent the preceding year in vain! Each could call to mind some sacrifices which he had made for God, or some exertions used in his service; and they would enter on the new year with a determined purpose to serve and honor God more than they had ever yet done.

Beloved brethren, is it so with you? Have you in your consciences an evidence that you have lived for God, and made it a principal object of your life to serve and honor him? But, however the past year may have been spent, think now what work you have to do for him, and how you may perfect it with expedition and care. And O that we may speedily have such a day among us as the Israelites enjoyed; all of us presenting to him our souls and bodies for his habitation, and receiving from him undoubted tokens of his favorable regard!

Charles Simeon (1759-1836)

Exodus 40:1-2

“The Lord spoke unto Moses, saying: On the first day of the first month shall you set up the tabernacle of the tent of the congregation.”

The beginning of a new year is, not without reason, considered by professing Christians in general as a fit occasion for more than ordinary attention to religious duties. I say not, indeed, that the generality of Christians actually so employ that hallowed time; for, in fact, the whole season wherein we commemorate the incarnation of our blessed Lord is by the generality made rather a time for carnal mirth. But still, this is acknowledged by all to be rather an abuse of our religious privileges than a suitable improvement of them. There is in the minds of all a consciousness, that to review our past errors with penitence, and to prepare for a more diligent performance of our duty in future, is the proper employment of that period, when we are entering, as it were, upon a new scene of things.

In my text, “the first day of the first month” was appointed by God himself as the time for commencing the services of the tabernacle, after the Israelites had abode in the wilderness nearly a whole year. Doubtless, both Moses and the various workers had used great diligence to get every vessel ready for the service which it was destined to perform; and great exertion must have been made on the day here spoken of, wherein the tabernacle and all the vessels of it were not only got ready for their destined use, but were employed in the very service for which they had been formed. But the command of Jehovah animated the people on this occasion; and, I hope, their conduct will encourage us also to prosecute with befitting earnestness the labors which this season calls for at our hands.

For the advancement of this blessed object, I will set before you,

I. The work here assigned to Moses.

He was ordered now to set up the tabernacle with everything belonging to it, and to commence the service of it. A pattern of every part of it had been shown to him on Mount Sinai, and according to that pattern had everything been formed. No less than eight times in this one chapter is it said, that Moses did everything “as the Lord had commanded him.”

For all this care, both in relation to the pattern given him, and to the execution of it by himself and all under his command, there was, no doubt, a very important reason. The very injunction given him at the time of showing to him the pattern, “See that you make all things according to the pattern shown to you in the mount, Exodus 25:40,” strongly marked, that, in the divine mind, there was some very important end to be accomplished by it. What that end was we are informed in the Epistle to the Hebrews: The tabernacle itself, and all its vessels, were intended to be “an example and shadow of heavenly things,” that is, of the things revealed to us under the Christian dispensation. In a word, the law and its ordinances were intended to give a just representation of the Gospel and its mysteries; and the two were to accord with each other in every minutest part, even as an impression with the seal by which it was made, Hebrews 8:5. Behold, then, here was the work assigned to Moses, namely, to give to the Jewish people such an exhibition of the Gospel and its mysteries as would suffice for them under that shadowy dispensation, and prepare them for that fuller manifestation which would be given to the Church by the ministry of Christ and of his holy Apostles.

The tabernacle itself was a representation of Christ, “in whom dwelt all the fullness of the Godhead bodily, Colossians 2:9,” and who in his incarnate state “dwelt (tabernacled) among us, John 1:14.”

The priests, the altar, and the sacrifices, shadowed him forth as “the Great High-Priest,” through whom alone we can come to God, Hebrews 10:19-22; and who, being himself the altar that sanctified the gift, Hebrews 13:10, “offered himself a sacrifice for the sins of the whole world, Hebrews 10:12,” even “an offering and a sacrifice to God of a sweet smelling savor Ephesians 5:2.” The altar of incense also designated that same divine Savior as ever living to make intercession for us, Hebrews 9:24. The candlestick also, and the table of showbread, represented him as “the light of the world, John 8:12,” and as “the bread of life, of which whoever eats shall live forever, John 6:48; John 6:58.” The lavers too represented him as “the fountain opened for sin Zechariah 13:1,” in which every one “who washes is cleansed from all sin, Revelation 1:5.” The same may be said of every minute vessel in the sanctuary; they all shadowed forth the Lord Jesus in some part of his Mediatorial office.

But I must by no means omit to mention the ark, in which the tables of the Law were placed, and which was covered by the mercy-seat of precisely the same dimensions, and which represented him as fulfilling the Law for us, Romans 10:4, and as obtaining mercy for all who would come to God by him, Hebrews 7:25.

Now all of these, whether the vessels, or the people who officiated in the use of them, “were anointed with oil, verses 13-15,” to show, that even Christ himself, “being anointed with the oil of gladness above his fellows, Psalm 45:7,” had “the Spirit given to him without measure for the performance of his work, John 3:34;” and that no person or service can ever be “acceptable to God,” unless it id “sanctified by the Holy Spirit, Romans 15:16.”

Let us next turn our attention to,

II. The corresponding work that is now called for at our hands.

We are now called, every one of us,

1. To realize in our minds the things here shadowed forth.

The wonders of Redemption should occupy our attention every day; but on this day especially should we be coming to God in “that new and living way which Christ has opened for us through the veil.” We should go to the Lord Jesus Christ as our sacrifice, and as the altar that sanctifies that sacrifice, and as the priest that offers it. Under all the characters that have been before contemplated concerning him, we should apply to him, “receiving everything out of his fullness, John 1:16.” From day to day, as long as the Jewish polity existed, were the various sacrifices and services of the Mosaic ritual renewed; and as long as the world shall stand, must we look to Jesus as here shadowed forth:

feeding on him as our bread,

washing in him as our laver, and

living altogether by faith on him! Galatians 2:20.

Would to God that every one of you would this very day begin these services, if you have hitherto been strangers to them; or prosecute them with redoubled ardor, if you have already entered on this life of faith!

2. To get them spiritually wrought within our own souls.

We have said that Christ was mystically shadowed forth in all the services of that day. And this is true. But it is also true that the life of God in our own souls was spiritually represented. Yes, brethren, “we are temples of the Holy Spirit, 1 Corinthians 6:19;” and “God will come down and dwell in us, 2 Corinthians 6:16;” yes, “Christ will dwell in our hearts by faith, Ephesians 3:17.” And in us”the sacrifices of prayer and praise are to be offered to him continually, Hebrews 13:15.” In truth, we ourselves are to be living sacrifices to him, Romans 12:1; and, as a holy priesthood, we are to be offering ourselves to him, 1 Peter 2:5.

Every faculty of our souls is to be sanctified to his service by the Holy Spirit, lightened by his light, and nourished by his grace. We are, in fact, to be “lights in this dark world, Philippians 2:15,” and “witnesses for Jehovah, that he alone is God, Isaiah 43:12.”

My dear brethren, this conformity to Christ is at once our duty and our privilege; and to “grow up into him in all things as our living Head,” is the work of every day throughout our whole lives, Ephesians 4:15. Now, then, I call you to commence this work, if it is not yet begun; or to proceed in it with augmented ardor, if, through the grace of God, it is already begun in your souls.

And for your encouragement, I will venture to affirm, that the tokens of God’s approbation which were given to Moses, shall as really, if not so sensibly, be renewed to you; for “the glory of the Lord shall fill” your souls, and the most signal manifestations of his love shall abide with you, both in this world, and in the world to come!

And now I appeal to you, whether this will not be a good employment for the season on which we have just entered?

Who does not regret that he has lost so much time already? Moses, considering how many months had been consumed in the wilderness before he began his work, could not have well completed it before. But who among you might not have begun long before, and been now both serving and enjoying God in a tenfold greater degree, if he had duly improved his time, and prosecuted his work with unremitting care?

Let it then be your endeavor now to “redeem the time;” that, if this be the destined period that is to put an end to your earthly existence, you may enter with joy into the presence of your Lord, and be for ever happy in the bosom of your God.

Charles Simeon (1759-1836)

Exodus 36:5-7

And they spoke unto Moses, saying, “The people are bringing more than enough for doing the work the LORD commanded to be done.” Then Moses gave an order and they sent this word throughout the camp: “No man or woman is to make anything else as an offering for the sanctuary.” And so the people were restrained from bringing more, because what they already had was more than enough to do all the work.”

The followers of Christ are supposed to regard this as their favorite maxim, ‘The greater the sinner, the greater the saint.’ They are considered also as approving an inference that may be deduced from it, namely, that it is advisable to commit some gross crime, in order to augment our future piety. We trust however, that such calumnies, though often affirmed, are not really credited. The least consideration would convince a man, that such a sentiment could find no place in a religious mind.

But though we disclaim any such licentious tenets, (yes, and utterly abhor them,) yet we must say, that “he who has been forgiven much, will love much;” and that “godly sorrow,” in proportion as it exists in the soul, “will work indignation and revenge” against all our spiritual enemies, and will lead us invariably to “bring forth works fit for repentance.” This truth is strongly illustrated in the history before us.

The whole nation of the Jews had revolted from God, and worshiped the golden calf. For this God had threatened them with utter destruction; but, upon the intercession of Moses, had reversed his decree, and had received them again to his favor. Instead of forsaking them utterly, he had even determined to dwell among them as their God; and had ordered a tabernacle to be made for him, with everything else which would be needed for the services they were to present unto him. For the constructing of this he relied on the liberality of his people; and the outcome proved that his reliance was well placed; and that their sense of the obligations conferred upon them was sufficiently powerful for the occasion. The account given us of their zeal is truly edifying. It will be proper to notice,

I. The object of it.

They had lately shown an unhappy zeal in the service of a false God; and now they labored to evince their gratitude to Jehovah, and to exalt the honor of his name. This desire filled the whole nation, and was the mainspring of those exertions which they now made.

And who must not acknowledge this to have been an object worthy of their supreme attention? Survey the objects which occupy the minds of men, and to the pursuit of which they willingly devote their wealth and labor! The gratifications of sense, how base are they, in comparison with that which now animated the Jewish people. The attainment of honor, or the acquisition of wealth, how empty are they in comparison with that nobler end which Israel pursued! Theirs was worth ambition, and might well provoke them all to holy emulation. To have Jehovah resident among them. to provide for him a suitable habitation, to have proper means of access to him, and of communications from him, and, finally, to possess before their eyes a pledge of his continued care, and his eternal love. This was as much beyond the poor objects of common ambition, as the contemplations of reason and philosophy exceed the dreams of children!

Happy would it be for us, if we all formed the same judgment, and were all penetrated with the same desire!

II. The operation.

There are two things in their conduct which we cannot fail to notice and admire; namely, their liberality and their diligence. No sooner did they know what things would be accepted, than they vied with each other in supplying them. Whatever any man possessed that could be applied to the projected structure, he deemed it instantly, “Corban”; and without hesitation consecrated it to the service of his God. Their ornaments, of whatever kind, were stripped off; all, both men and women, being more desirous to beautify the sanctuary of their God, than to adorn themselves. Each seemed to think himself rich, not in proportion to what he retained for his own use, but to the supplies he was able to contribute. The poorest among them were as glad to give their wood, their rams’ skins, or their brass, as the richest were their jewels and their gold.

Nor were they less solicitous to work, than to supply materials for working. The women engaged in spinning the goats’ hair and in embroidering the linen, while the men were occupied in forming the wood and metals for their respective uses. Those who could teach were as glad to instruct others, as others were to receive instruction; and all desired, in whatever way they could, to advance the work.

Now it is in this way that genuine piety always operates. The converts in every age are represented as coming unto God, “their silver and their gold with them. Compare Isaiah 60:17; Acts 2:44-45; 2 Corinthians 8:1-4.” It is characteristic of them all, that they are “a peculiar people, zealous for good works”.

III. The effect.

Such was the conduct of all who were “wise-hearted,” and “whose spirits made them willing” to glorify their God. Mark how often these expressions occur in this and the preceding chapter. The effect was, that, in a very few days, the abundance of the gifts exceeded the occasion for them; and it became necessary to issue through the camp a prohibition against adding anything further to the store.

O what might not be done for the honor of God and the benefit of mankind, if all exerted themselves according to their ability! How easy would it be to erect places for the worship of God; to provide accommodations for the poor; to administer:

instruction to the ignorant,

consolation to the troubled,

and relief to the distressed!

Such a union of zealous exertions as we see exhibited on this occasion, would in a great measure drive affliction from the world, and turn this valley of tears into a paradise!

Improvement.

1. Let the cause of God be dear unto our souls.

We have not, it is true, any such edifice to raise, and therefore may be supposed to have no such call for zeal and diligence. But is there not a spiritual temple which God desires to have erected for him, and wherein he may be glorified? Yes, is not that temple infinitely more dear to him than any which can be formed by human hands? The material tabernacle was only a shadow of that better habitation wherein God delights to dwell.

Should not that then be an object of our concern? Should not the manifestations of his presence, and the establishment of his kingdom in the world, call forth our zeal, as much as the erection of that fabric in the wilderness did the zeal of Israel?

Well may it shame the world at large, that every trifle occupies their minds, more than this; and even the people of God themselves have reason to blush, that their feelings are so acute in reference to their own interests and honor—and so dull in what regards the honor and interests of their God.

2. Let us cordially and universally cooperate for the advancement of it.

It is generally thought that the duty of propagating Christianity pertains to ministers alone. But it is very little that a minister can do without the cooperation of his people. Multitudes will never come to hear him, or afford him any opportunities of benefitting their souls; and the greater part even of those who do attend his ministry, gain little from it, for lack of having the subjects which they hear impressed upon their minds in a way of private instruction.

All should contribute, according to their ability, to advance the salvation of those around them. Masters should take the superintendence of their families, and parents of their children. The more enlightened among the people should endeavor to instruct their unenlightened neighbors. The visiting of the sick, the relieving of the needy, the conducting of Sunday schools for the benefit of the poorer classes, these, and such like works, should be regarded by all, both men and women, as their common province, and followed by all according to their respective abilities. See Romans 16:3; Romans 16:12 and Philippians 4:3.

The people of Israel deemed it not so much their duty, as their privilege, to contribute to the raising of the tabernacle; and this is the light in which we should view our calls to exertion. Do any account it hard to sacrifice somewhat of their time and interest in such a cause? O “tell it not in Gath; publish it not in the streets of Askelon!” “Let not the redeemed of the Lord say so, whom he has redeemed from the hand of the enemy.” Let us rather unite, all of us, with willing hearts, in the service of our God; and, “whatever our hand finds to do, let us do it with all our might!”

Charles Simeon (1759-1836)

Exodus 34:33-35

“When Moses finished speaking to them, he put a veil over his face. But whenever he entered the LORD’s presence to speak with him, he removed the veil until he came out. And when he came out and told the Israelites what he had been commanded, they saw that his face was radiant. Then Moses would put the veil back over his face until he went in to speak with the LORD.”

It is an established and invariable truth, that “those who honor God, shall surely be honored by him.” We have the clearest evidence of this, both in the antediluvian and patriarchal ages. Did Abel honor God by his offering, Enoch by his walk, and Noah by his faithful warning of an ungodly world? They also were blessed with signal manifestations of the divine favor. Did Abraham, Lot, or Job display singular piety? They were as singularly protected, delivered, and exalted by their God.

The same we observe of Moses. He was faithful to his God, when all Israel, not excepting Aaron himself, revolted from him; and to him did God grant so bright a glory, that none of his countrymen were able to fix their eyes upon him; insomuch that he was constrained to put a veil upon his face, in order to facilitate their access to him, and restore his usual opportunities of conversing with them. This veiling of his face is to be the subject of our present consideration; and we shall notice it in a two-fold view:

I. This veiling of Moses’ face was a kind expedient.

The face of Moses shone with a dazzling and overpowering splendor.

He had for forty days and nights been communing with God upon Mount Sinai; and it pleased God, for the confirmation and increase of his authority among the people, to send him down to them with a luster upon his countenance, that should at once convince them whose servant he was, and whose authority he bore.

At the first sight of him, both Aaron and all the people were affrighted. This was the natural effect of that guilt which they had so recently contracted. They feared that he was sent as an avenger to punish their iniquity. When they found that their organs of sight were too weak to behold the bright effulgence of his glory, they felt how unable they must be to withstand the terror of his arm.

As the brightness of Moses’ face was supernatural, so the effect of it on the people was peculiar to that occasion. But there is an awe inspired by the presence of every godly man, in proportion to the weight of his character and the eminence of his piety. Herod, though a king, “feared John, because he knew that he was a just and holy man.” And Job tells us, that at his presence “the aged rose, and the young men hid themselves.”

To facilitate their access to him, he adopted the expedient mentioned in the text.

He was not conscious of the splendor with which his countenance was irradiated, until their inability to behold him convinced him of it. Just so, those who bear much of the divine image are not conscious of their own superiority; their minds are fixed on their own defects rather than on their excellencies, and, from their deep views of their remaining corruptions, they are ready to count themselves “less than the least of all saints.”

When he perceived the effect which the sight of him produced, instead of being elated with the honor conferred upon him, or desiring to employ it for the maintenance of his own authority, he put a veil upon his face to conceal its brightness, and called them to him that he might impart unto them the instructions he had received from God. As often as he returned to commune with God—he took off the veil, as not either necessary or befitting in the divine presence; but in all his fellowship with the people, he covered his face.

On this point many useful thoughts occur; but we shall reserve them for the close of our subject, where they will be more advantageously suggested in a way of practical improvement.

II. This veiling of Moses’ face was an instructive emblem.

Whether Moses himself understood the full signification of his own act, we cannot say; it is probable he did not; for certain it is, that the prophets in many instances could not see the full scope of their own prophecies. But, whether he understood it or not, we are assured, on infallible authority, that his covering his face with the veil was intended by God to represent,

1. The darkness of that dispensation.

The Mosaic dispensation was “a shadow of good things to come;” but what the substance was, none could exactly ascertain. The very tables which at this time Moses had brought down from God, contained a law, the nature, intent, or duration of which none of them could understand. They could not discern its spiritual import, but judged of it only by the letter.

They thought it to be a covenant of life; whereas it was not at all designed “to give life,” but rather to be “a ministration of condemnation and death.”

They supposed it was to continue to the end of time; when it was merely given for a season, until the things which it prefigured should be accomplished.

Its splendor was veiled from their sight, as was the brightness of Moses’ face; and Paul informs us, that the expedient to which Moses resorted, was intended to show that the law was in itself “glorious, 2 Corinthians 3:7,” but that “the children of Israel could not steadfastly look to the end of it, 2 Corinthians 3:13.”

2. The blindness of the human mind.

There were in the Jews of those days, and there are at this hour, a blindness of mind, and an obduracy of heart—which render them almost invincibly adverse to the truth of God. We see it, and wonder at it, in them; but are unconscious of it in ourselves, and insensible of it as a matter of personal experience. Yet are we, in fact, greater monuments of obduracy than they; because there was a veil over their dispensation, which is removed from ours. Did they continue stiff-necked and rebellious, amidst all the mercies and judgments with which they were visited? So do we: The “God of this world has blinded us.”

“Our understanding is darkened.”

“We are alienated from the life of God through the ignorance that is in us, and because of the blindness of our hearts.”

We “hate the light, and will not come to it, lest our deeds should be reproved.”

Now this propensity in human nature to reject the truth, and to “account it foolishness,” was intended to be marked by this significant action of the Jewish lawgiver. Paul explains it in this very way, “But their minds were made dull, for to this day the same veil remains when the old covenant is read. It has not been removed, because only in Christ is it taken away. Even to this day when Moses is read, a veil covers their hearts.” 2 Corinthians 3:14-15

3. The benefit to be expected from their promised Messiah.

The occasional removal of his veil when he went into the presence of his God, showed, that it was not always to continue in the dispensation, but that at a future period it should be removed, and the dispensation itself “abolished.” The Messiah, to whom they were constantly directed to look, as to that promised seed in whom all the nations of the earth should be blessed, was to take away both the foregoing veils; the one, by fulfilling the law in all its parts; and the other, by communicating his Holy Spirit to all his followers. Then the true nature of that law would be fully understood; and Christ would be recognized as “the end of the law for righteousness to every one that believes.” Then should the glory of that dispensation be clearly seen, and the incomparably brighter glory of the Christian dispensation be seen also.

For this view of the subject we are also indebted to the Apostle Paul; who tells us that the Gospel, as “a ministration of the Spirit” and “of righteousness,” was to succeed, and to eclipse, the law; and that “when the Jews should turn to the Lord, the Messiah would take away that veil” from their hearts, and bring them into the light and “liberty” of the children of God, 2 Corinthians 3:7-11; 2 Corinthians 3:16-17.

In the former part of our discourse we forbore to make several remarks, which we reserved for this place; and which, while they elucidate the subject, will afford rich instruction,

1. To ministers.

We have seen what Moses did; and in some respects we should imitate him; but in others we should adopt a directly opposite conduct.

It was truly amiable in him to condescend to the infirmities of the people, and to veil his own glory for their good. Thus every minister should prefer the instruction of his people, to the display of his own talents, or the aggrandizement of his own name. It is pitiful indeed to court applause for our learning, when we should be converting souls to Christ.

Paul, qualified as he was to astonish men with his abilities and talents, “would rather speak five words to the understandings of men, than ten thousand words in an unknown tongue.”

Our blessed Lord “spoke as men were able to hear it;” and reserved his fuller instructions until his hearers were better qualified to receive them.

Paul also gave only “milk to babes,” while “to those who were of full age he administered meat.” Thus should we do, lest we blind or dazzle men by an unseasonable display even of truth itself.

But are we, like Moses, to use concealment? No; the Apostle expressly guards us against imitating Moses in this particular, “NOT as Moses,” says he, “NOT as Moses, who put a veil over his face;” but, on the contrary, we must “use great plainness of speech, 2 Corinthians 3:12-13.”

There is nothing in the Gospel that requires concealment, nor anything that admits of it; we must “declare unto men the whole counsel of God.” We must discriminate so far as to judge what will, and what will not, “be profitable to men;” but the truth we must declare without the smallest mixture or reserve; and “by manifestation of the truth must commend ourselves to every man’s conscience in the sight of God, 2 Corinthians 4:2.” It must be our labor to rend away the veil from the hearts of our hearers; for “if our Gospel is veiled, it is veiled to those who are lost, 2 Corinthians 3:13 to 2 Corinthians 4:6.” “The glory of God shines in the face of Jesus Christ;” and to show them that God’s glory in all its brightness, is to be the one object of our labor; just as it is the unwearied effort of the devil to conceal it from their view, 2 Corinthians 3:13 to 2 Corinthians 4:6. The beauty of the passage is lost if the two chapters be not read together.

2. To hearers.

You should be aware that there is a veil upon your hearts, else you will never pray unto the Lord to remove it. Even the Apostle Paul, learned as he was in all biblical knowledge, had, “as it were, scales fall from his eyes,” when God was pleased to lead him to a clear view of his Gospel.

So must “the eyes of your understanding also be enlightened,” before you can “discern aright the things of the Spirit.” But though God has appointed ministers to instruct you, you are all at liberty, yes you are required, to go yourselves, like Moses, into the presence of your God. Do not however veil your faces before him, but go exactly as you are. Your fellow-creatures could not endure to see all that is in your hearts; nor would it be of any use to reveal it to them; but “to God all things are naked and open;” and the more fully you unbosom yourself to him, the more will his blessing come upon you. It is by putting off the veil from your own hearts, that you shall with “open unveiled face behold his glory;” and, by beholding it, “be changed into the same image from glory to glory, by the Spirit of the Lord.”

Truly you shall, in a measure, experience the same benefit as Moses did; you shall be “beautified with salvation;” “the beauty of the Lord your God shall be upon you;” and all that behold you shall be “constrained to acknowledge that God is with you of a truth.”

When this effect is produced, “let your light shine before men.” You are not called to veil it, but rather to display it; not indeed for your own honor (that would be a base unworthy motive), but for the honor of your God, that those who “behold your good works may glorify your Father that is in Heaven.”

Charles Simeon (1759-1836)

Exodus 34:23-24

“Three times a year all your men are to appear before the Sovereign LORD, the God of Israel. I will drive out nations before you and enlarge your territory, and no one will covet your land when you go up three times each year to appear before the LORD your God.”

Besides the weight of evidence arising from the accomplishment of prophecy, and the working of miracles, to prove the divine origin of the Mosaic dispensation; there is a great abundance of internal evidence in the dispensation itself, that corroborates and confirms our conclusions respecting it. What impostor that ever lived would have been weak enough to put his religion to such a test as this which we have now read? No one would have done it even for a few years, while he himself might be at hand to execute his own plans; much less would any man transmit such an ordinance to posterity, when one single instance of failure would be sufficient to subvert his whole religion. But, not to dwell on this, we will,

I. Draw your attention to the institution itself.

It was that all the males should go up to Jerusalem thrice in the year, from every quarter of the land, to keep a feast there unto the Lord.

1. Consider of what nature this appointment was.

It was partly political, and partly religious.

As a political ordinance, it was intended to cement the people together, and to keep them united in love. Had they no common center of union, no appointed means of communion, the different tribes might in process of time have forgotten their relation to each other, and have sought their own separate interests, instead of acting in concert with each other for the good of the whole. But by this expedient, all who had the greatest influence among them were brought frequently into the closest interaction with each other, and, on their return to their respective homes, diffused the same brotherly affection through the land.

As a religious ordinance, it was of singular importance, not only for the preserving of the people from idolatry, (to which they were always prone,) but for the impressing of their minds with a love to vital godliness.

The times appointed for their assembling at Jerusalem were:

1. At the feast of unleavened bread, to commemorate their deliverance from Egypt and from the sword of the destroying angel.

2. At the feast of weeks, that is, that of Pentecost, seven weeks after the Passover.

3. At the feast of tabernacles, or of in-gathering (as it was called), to commemorate their living in tents in the wilderness, and to render thanks for the fruits of the earth which they had gathered in. See Deuteronomy 16:1-16.

Thus at the returning seasons of spring, of summer, and of autumn, they were required to commemorate the mercies which had been given to their nation, and with joy and gratitude to acknowledge their obligations to Jehovah.

They were ordered to rejoice before the Lord, and to make free-will offerings to him, “None were to come empty.” Mark especially, Deuteronomy 16:10; Deuteronomy 16:15-16. What a blessed tendency had such seasons to keep alive in their minds a sense of their high privileges, and to spread a savor of true religion through every family in the land!

2. Consider what care God took to guard against the objections to which it was liable.

It would of necessity occur to all, that, by their observance of this ordinance, their land on every side would be exposed to the incursions of their enemies, who would not fail to take advantage of their absence, and to retaliate upon them the injuries they had sustained. In this view it should seem, that they would be highly criminal in leaving the women, the children, the aged, and the sick, in such a defenseless state; and that it would be more advisable to depute some from every quarter to represent the rest. But God would not be served by proxy; he commanded all to keep the feasts at the place prescribed; and, to remove all apprehensions about their property or their families, he pledged himself to protect their frontier, and so to overrule the minds of their enemies, that they should not even “desire” to invade their land at any of those seasons. They had seen how able he was to turn the minds of their enemies in Egypt, who had just before sent, yes even “thrust,” them out of the land, laden with spoil; and he engaged that, to the remotest period of their existence as a nation, he would interpose for them with equal effect, if only they would trust their concerns to him, and serve him in his appointed way.

We indeed have nothing to do with the institution before us; nor do we much admire the formal custom (which seems to have arisen from it) of attending at the Lord’s supper on the three great festivals of our Church, while we live in the neglect of that ordinance all the year besides. Nevertheless the institution is far from being uninteresting to us; as will be seen, while we,

II. Suggest some observations founded upon it.

Much might we speak respecting the providence of God, who so miraculously wrought upon the minds of their enemies, that no infidel could ever adduce one single instance wherein this promise failed. We might speak also respecting the happiness of true religion; and draw a parallel between the Jews assembling for their solemn feasts, and Christians universally uniting in the same grateful acknowledgments and heavenly joys. But there are two observations, to which, as arising clearly out of the subject, and as being of singular importance, we would limit your attention:

1. The service of God is of paramount obligation.

We have seen what strong objections might have been made to the ordinance before us, which yet was required punctually to be observed. And we know that carnal reason has much to suggest in opposition to the commands of God, much that is founded in fact and in the experience of mankind: ‘If I serve my God according to the requisitions of his word, I shall be forced to deny myself many things that are pleasing to flesh and blood; I shall also be singular, and shall expose myself to the derision and contempt of those who are hostile to true religion; my very friends may turn against me; and I may suffer materially in my temporal interests.’

All this, and more than this, is very true; but it affords no reason whatever for disobeying the commands of God. The Jews would doubtless on many occasions have preferred their domestic ease and comfort, or the occupations in which they were engaged, to the fatigue and trouble of a long expensive journey. But the command was positive; and so is ours; it admits of no excuses; we are expressly required to “deny ourselves, to take up our cross daily, and to follow Christ;” and it is on these terms alone that we can be his disciples. If called to “forsake father and mother, and houses and lands, for the Gospel’s sake,” we must forsake, yes and “hate them all,” if they stand in competition with Christ, or would draw us from our allegiance to him.

We must not love even life itself in comparison with him, but cheerfully sacrifice it at any time, and in any way that our fidelity to him may require.

Thus must the Christian say, “Tell me not of difficulties, or dangers; it is not necessary that I should be rich, or honored, or even that I should live; but it is necessary that I should obey my God. A heated furnace, or a den of lions, is nothing to me; duty is all. If I die for conscience sake, I rejoice that I am counted worthy to suffer in so good a cause.”

This was the mind of Paul, “None of these things move me,” says he, “neither do I count my life dear unto me;” “I am ready not only to be bound, but also to die at Jerusalem for the Lord’s sake.” O that we might be like him:

men of piety,

men of principle,

men of firmness and decision!

2. Those who serve the Lord shall be saved by him.

The trust which the Jews at those stated seasons reposed in God was never disappointed. Nor shall ours be, though all the hosts both of men and devils were confederate against us. The challenge is justly given us: “Who ever trusted in the Lord, and was confounded?”

There is a great fault among religious people in relation to this; many are distressing themselves with doubts and fears, ‘Shall I persevere to the end? Shall I be saved at last?’ A holy caution is doubtless very befitting in every state; but not a slavish fear. Our concern should be to serve God. It is his concern, if I may so speak, to save us. Even from temporal trials he can, and will, protect us, as far as is for our good.

See a most striking illustration of this truth in Acts 18:9-18. To allay Paul’s fears, God promised to protect him in Corinth—a city proverbially abandoned to debauchery. He preached there eighteen months unmolested. At last a violent assault was made upon him by all the Jews in the city; but the judge would take no cognizance of their complaints, and drove them away from his judgment-seat. The Greeks, who had joined with the Jews, being irritated by this conduct, laid hold on Sosthenes, whom they conceived to be a friend of Paul’s, and beat him in the very presence of the judge; but Paul, on whose account the clamor was raised, escaped unhurt, and continued in the city a good while longer without any injury whatever; and at last departed from it in peace. So faithful are the promises of God!

As for spiritual and eternal evils, he will assuredly protect us from them. “Who is he who shall harm us, if we be followers of that which is good?” Satan, it is true, will never for a moment relinquish his desire to assault us; that roaring lion will never intermit his wish to devour; but God will be as “a wall of fire round about us,” and “his grace shall be at all times sufficient for us;” “nor shall any temptation take us beyond what we are able to bear, or without a way to escape from it.”

“Know then, brethren, in whom you have believed; that he is able to keep that which you have committed to him.” Know that, if only your eyes were opened, you might at this moment see horses of fire and chariots of fire all around you, and a host of angels encamped around you for your protection. Invade not any longer the province of your God. Leave to him the care of preserving you; and confine your solicitude to the serving and honoring of him. This is your duty; it is also your privilege. The direction of God himself is this, “Commit your souls to him in well-doing as into the hands of a faithful Creator.” Be assured that he will not fail you; and that “He who has promised, is able also to perform.”

Charles Simeon (1759-1836)

Exodus 34:14

“The Lord, whose name is Jealous, is a jealous God.”

Genuine religion is founded on the character of God. If he were, as many foolishly imagine him to be, “a Being like unto ourselves,” a very small measure of duty and service would be all that he could reasonably require. But being a God of infinite majesty, and unbounded mercy, it is not possible to exercise towards him too great a measure of fear and love; nor can he be too strict in exacting at our hands the utmost that we are able to pay. In this view, the feeling of jealousy, which seems at first sight not to comport well with our notions of the Supreme Being, may very properly be ascribed to him; and we may justly say, as in our text, “The Lord, whose name is Jealous, is a jealous God.”

Let us contemplate:

1. The character of God, as here described.

Jealousy does exist in the bosom of Jehovah.

Jealousy in man is a painful feeling, arising from a suspicion that a measure of the regard due to us is transferred to another, who is in no respect entitled to it. And so deep is the wound which it inflicts, especially on a husband who conceives himself to have been dishonored by his wife, that nothing can ever heal it. “Jealousy,” says Solomon, “is the rage of a man; therefore he will not spare in the day of vengeance; he will not regard any ransom; neither will he rest content, though you give many gifts, Proverbs 6:34-35.”

In God, also, does jealousy burn with a most vehement flame, “They have moved me to jealousy,” says God, “and a fire is kindled in my anger, and it shall burn unto the lowest Hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. I will heap mischiefs upon them, and will spend my arrows upon them! Deuteronomy 32:21-23.” To the same effect the Prophet Nahum also speaks, “God is jealous; and the Lord revenges; the Lord revenges, and is furious; the Lord will take vengeance on his adversaries; and he reserves wrath for his enemies! Nahum 1:2.”

Nor is jealousy unworthy of God’s character.

On account of his own inconceivable excellency, God deserves to stand without a rival in our affections. On account of what he has also done for us in creation, in providence, and in grace, especially in the gift of his only dear Son to die for us; and, I may add, on account of the relation in which he stands as “the Husband of his Church, Isaiah 54:5″—God has additional claims to our supreme regard; and if he sees that we are in any respect allowing anything to stand in competition with him, he may well be jealous.

In truth, he could not, consistently with his own perfections, dispense with these obligations, even for a moment. “He cannot give his glory to another, Isaiah 42:8;” he would cease to be God, if he could allow his own inalienable rights to be withheld from him, and not express his indignation against the idolatrous offender. It is his very “name” and nature to be jealous! As to those who love him, he is a God of love and mercy. So is he, of necessity, to those who alienate their affections from him, “a jealous God, and a consuming fire! Deuteronomy 4:23-24.”

From this view of his character, let us proceed to notice,

II. Our duty, as arising from God’s jealousy.

We must not act in any way inconsistent with the relation which we bear to him.

1. We must not allow any alienation of our affections from him.

We are bound to love him with all our heart, and all our mind, and all our soul, and all our strength. Nothing is to be loved by us but in subordination to him, and for his sake. If anything under Heaven is permitted to share our regards with him, we are guilty of idolatry, Colossians 3:5. Nothing is excepted. The Apostle says, “Set your affections on things above, and not on things on the earth! Colossians 3:2.” We must take care, therefore, not only not to love anything above him, but to “hate even father and mother, and our own lives also,” in comparison with him.

2. We must not allow any abatement in our devotion to him.

God speaks of our espousals to him as a season of peculiar love, Jeremiah 2:2. And at that season we are, for the most part, delighted with everything that may bring us into nearer communion with him, and express the feelings of our heart towards him. Then the reading of his word, and secret prayer, and an attendance on the public ordinances of religion are to us sources of the sublimest joy.

But if we become cold in these respects, and the ardor of our love abates, can we suppose that he will be pleased with us? Will he not say to us, as to the Church at Ephesus, “I have somewhat against you, because you have left your first love! Revelation 2:4.” Surely, if an earthly husband will not endure a declension in his wife’s regards, then much less will the God of Heaven and earth endure a diminution of ours.

3. We must not allow any unnecessary fellowship with things which have a tendency to draw us from him.

This is particularly marked in the preceding context. God requires his people not to form alliance with their heathen neighbors, nor to accept invitations to their idolatrous feasts; he commands them to “destroy their altars, and break down their images, and cut down their groves,” and to forbear even the mention of the gods whom they worshiped. He knew how soon “bad company corrupts good character;” and therefore he forbade any unnecessary fellowship with the heathen.

And has he not given a similar injunction to us also? Has he not declared, that, as soon may “light and darkness have communion with each other, or Christ with Belial, as a believer with an unbeliever;” and that, therefore, we must come out from the ungodly world, and be separate, and not touch the unclean thing, if we would have him for “a father unto us, and act as befits his sons and daughters, 2 Corinthians 6:14-18.”

This is a gracious and merciful warning, similar to what an affectionate husband would give his wife in relation to the society of one who was seeking to seduce her. And we must carefully attend to it; and be no more “of the world, than Christ himself was of the world.” We must endeavor to “keep our garments clean” amidst the pollutions that are around us, Revelation 3:4, and “hate even the garment spotted by the flesh, Judges 1:23.” We must not be contented with avoiding evil, but must “abstain even from the appearance of it! 1 Thessalonians 5:22.”

ADDRESS.

1. To those who think it an easy matter to serve God.

Though a woman may without any great difficulty perform her duties to an affectionate husband, where the bias of her natural affections is on the side of duty—it is not so easy to execute all that our God requires; for there we stem the current of nature, instead of being carried forward by it. Hence, when the whole people of Israel were so ready to bind themselves to serve their God, Joshua warned them, that they could not do it without divine aid, Joshua 24:18-19. So let me say to you, that, if you will indeed give yourselves to the Lord, and take him as your portion, you must not engage in your own strength; but must look unto your “God, who alone can work in you either to will or to do.”

2. To those who are unconscious of having given occasion to God to be jealous of them.

Look, not merely at your acts, but at the depositions of your heart and mind; and then judge. He says, “Give me your heart!” Now see whether your affections have not strayed; yes, whether you have not been like the wild donkey in the wilderness, whom none can overtake or keep from her mate, Jeremiah 2:23-24. This is a humiliating, but a just, image of our conduct; and if we will not acknowledge it, remember that God is a jealous God!

3. To those who are ashamed of their past ways.

Among men, the unfaithfulness of a wife may have been such as to preclude a possibility of her restoration to the station she once held; but no departures, however grievous, shall prevent our restoration to the divine favor, if, with sincerity of heart, we humble ourselves before him, Jeremiah 3:1. In the name of God himself, I am commanded to proclaim this, and to invite the most abandoned of you all to return to him, “Return, faithless Israel,’ declares the LORD, ‘I will frown on you no longer, for I am merciful,’ declares the LORD, ‘I will not be angry forever. Only acknowledge your guilt–you have rebelled against the LORD your God, you have scattered your favors to foreign gods under every spreading tree, and have not obeyed me,'” declares the LORD. “Return, faithless people,” declares the LORD, “for I am your husband! Jeremiah 3:12-14. “Return, then, unto him, so that your iniquity shall not be your ruin Ezekiel 18:30.”

Charles Simeon (1759-1836)

Exodus 34:5-7

“Then the LORD came down in the cloud and stood there with him and proclaimed his name, the LORD. And he passed in front of Moses, proclaiming, “The LORD, the LORD, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished.”

The voice of inspiration says to every one of us, “Acquaint yourself with God, and be at peace.” An acquaintance with ourselves (which indeed is equally necessary to our salvation) will only lead us to despair, unless its effects are counteracted with a proportionable knowledge of our God. The more we discern of our own depravity, the more must we see of our guilt, our danger, and our helplessness; nor can anything pacify our consciences, and allay our fears, but a view of the divine perfections, as united and harmonizing in the work of redemption. But that once obtained, our minds will be serene and happy; and the more complete our view of God is, the more firm will be our confidence in him, and the more sublime our joy.

Moses, well aware of this, prayed to God to show him his glory. To this request God graciously condescended, and appointed him a place where he would meet him, and make this discovery unto him. In discoursing upon this marvelous event, we shall notice,

I. The situation in which Moses was placed.

We are told that “God stood with him there;” but this not being a prominent feature in the text, we shall premise some observations as introductory to our remarks upon it.

In the first place, we would observe that in interpreting the Holy Scriptures, we are not at liberty to indulge our own imagination; we must approach them with sacred awe and reverence; and give such explanations of them only, as we truly believe to be agreeable to the mind of that blessed Spirit, through whose inspiration they were written.

Next, we observe, that the whole of the Mosaic economy was of a typical and mysterious nature; and that, though it is sometimes difficult to ascertain the precise import of some events—yet the meaning of those which are more striking is clear and obvious, and may be stated without any fear of deviating from the truth.

Further, there are many events, of which we should have made only a general improvement, which God himself has marked as conveying very minute and particular instruction. For instance, the miracle wrought by Moses, when he struck the rock, and thereby gave the whole nation a supply of water, which followed them all through the wilderness, might be supposed to teach us only that God will supply the needs of his people who put themselves under his guidance; but Paul teaches us to look deeper into that miracle, and to find in it the great mysteries of redemption. He tells us that “that rock was Christ!” and, that the water which they drank of was “spiritual drink.” Or, in other words, that the miracle denoted, that Christ, being struck with the rod of the law, becomes unto us a never-failing source of all spiritual blessings! 1 Corinthians 10:4.

We only observe further, that there was no occasion whatever, in which we might more certainly expect to find something typical and mysterious, than in that before us. God was about to reveal himself to Moses in a manner that he never did, either before or since, to any mortal man; and the directions which he gave previous to this discovery of himself, and which were necessary for the safety of his favored servant, were so minute and significant, that we cannot doubt but that the whole transaction was replete with mysterious import, and most valuable information.

We come now to notice the situation in which Moses was placed.

God commanded Moses to go up to Mount Sinai, and stand upon a rock; and promised that he would there pass by him in a visible manner; but, because it was not possible for Moses to behold the splendor of the divine glory, God told him, that he would put him into a cleft of the rock, and reveal to him such a view of his glory as his frail nature could sustain. Accordingly, having put him into the cleft of the rock, and covered him with his hand, to prevent him from getting any sight of his face (which he could not have seen consistently with the preservation of his life), he passed by, and then, withdrawing his hand, he permitted him to see his “back parts,” that is, to have such an indistinct view of him as we have of a person who has passed by us, Exodus 33:20-23.

Now Sinai and Horeb, it appears, were two tops of the same mountain. We are told in the context, that God called Moses to come up unto Mount Sinai; yet the preceding chapter informs us that the Israelites were at that time encamped by the Mount of Horeb, Exodus 33:6. The whole nineteenth chapter of Exodus informs us that the fellowship which Moses had with God at the time of the giving of the law, was on Mount Sinai; whereas Moses elsewhere informs us, that he stood before the Lord in Horeb, Deuteronomy 4:10; Deuteronomy 4:15; and that the Lord made a covenant with them in Horeb, Deuteronomy 5:2; and that the people provoked the Lord to wrath in Horeb, Deuteronomy 9:8 with 10:1–5. which was the very period alluded to in the text. Hence it is manifest, that the terms Horeb and Sinai are used as nearly, or altogether, synonymous; because the same transactions are represented indifferently as having taken place on the one, or on the other.

Now it has already appeared that the rock in Horeb is declared by God himself to have been a lively representation of Christ; and therefore we may well suppose, that this rock, which was certainly in the same mountain, if not the very identical rock, was intended also to prefigure Him; more especially as the putting of Moses into the cleft of it exactly represents the benefits we receive by virtue of a saving interest in Christ.

To those who are not “in Christ,” “God is a consuming fire! Hebrews 12:29;” and, if he were to pass by any people who have not “fled to Christ for refuge, Hebrews 6:18,” he would instantly “burn them up as thorns! Isaiah 27:4,” and “consume them with the brightness of his coming! 2 Thessalonians 2:8.” Besides, it is in Christ alone that we can have even the faintest view of God; because it is in Christ alone that his perfections are displayed to man; and it is only when we are in Christ, that we have any eyes to behold them!

Here then we see, not only that there is something mysterious in the situation of Moses, but that a due consideration of it is necessary to a full understanding of the passage before us.

In considering this singular favor conferred on Moses, we proceed to notice,

II. The revelation which God gave of himself to him.

Though the terms in which God described his perfections are many—yet they may be reduced to three heads:

1. His majesty.

God, in calling himself “the Lord, the Lord God,” intimated that he was that eternal, self-existent Being, who gave existence to every other being, and exercised unlimited authority over the works of his hands.

His dominion is universal,

his power is irresistible,

his sovereignty is uncontrolled, “He does according to his will in the armies of Heaven, and among the inhabitants of the earth;” “nor can any stay his hand, or say unto him, What are you doing?”

Such a manifestation of his majesty was peculiarly necessary, in order that our obligations to him might appear in their proper light; for never, until we have learned to acknowledge and adore his sovereignty, shall we be able rightly to appreciate his love and mercy.

2. His mercy.

Many expressions are heaped together upon this subject, because mercy is the attribute in which God peculiarly delights; and because he desires to impress our minds with right apprehensions of it.

God first, in general terms, declares himself to be “merciful and gracious;” by which we are to understand, that he is ever ready to pity the miserable, and relieve the needy. He is in his own nature has a propensity to love and kindness, and forward to exercise his benevolence, whenever he can do it in consistency with his other perfections.

The first-fruit of his mercy is “long-suffering.”

And how long did he bear with the antediluvian world? For the space of one hundred and twenty years did he wait, to see if by the ministry of Noah he could turn them from their evil ways.

What can we conceive more insufferable than the conduct of the Israelites in the wilderness? They were always murmuring and rebelling against God, who had done such great things for them yet did he bear with them forty years.

But we need not look back to the Antediluvians or the Jews; what monuments have we ourselves been of his patience and long-suffering! How have we provoked him to anger every day of our lives? Yet we are here at this moment on praying ground, instead of being, where we most richly deserve to be, in the very depths of Hell!

Nor has he merely borne with us; he has shown himself also “abundant in goodness and truth.” He has been doing us good from the first moment of our existence to this present hour. He has “made his sun to shine, and the rain to descend upon us,” and “given us fruitful seasons, filling our hearts with food and gladness.” But he has done infinitely more for us than this; for he has given his only dear Son to die for us, and “his Spirit to instruct us,” and has been calling us by the ministrations of his servants to receive all the blessings both of grace and glory. Many “great and precious promises also, has he given us;” not one of which has he ever falsified, or shown the least reluctance to fulfill.

Moreover, this kindness of his extends to the last generations; for he is “keeping mercy for thousands” that are yet unborn. One reason why he bears with many proud rebels, is that he has mercy in reserve for many who are to proceed from their loins, who would never be brought into existence, if he were to execute on their offending parents the judgments they deserved. Who can tell? He may have “kept mercy” for some of us to this present hour; and the time may now be come, wherein he shall make us willing to accept it. Would to God it might be so!

But the completion of his mercy is seen in his “forgiving iniquity, and transgression, and sin.” Search the sacred records, and see what sins he has forgiven! what sins before conversion! what sins after conversion! and you will find, that there is no species or degree of sin which he has not pardoned, even though it has been often repeated, and long continued in. Let anyone attempt to enumerate his own transgressions, and he will find them more in number than the sands upon the sea-shore, and sufficient, if visited according to their desert, to sink the whole world into perdition! Yet, if he is a believer in Christ, they are all forgiven. How many iniquities then is God continually pardoning in every quarter of the globe! But this is the habit which most characterizes his nature and perfections. Though he cannot look upon iniquity without the utmost abhorrence of it—yet “judgment is his strange work,” and mercy is his delight.

3. His justice.

The concluding sentence of our text is understood by some to mean, that when he begins to punish “he will not make a full end,” but “in judgment will remember mercy;” and it is certain that it will bear this sense, because, literally translated, it stands thus, “Clearing, he will not clear.” But then, in this description of his attributes, God would wholly omit his justice, which we cannot suppose he would; nor would the words, in this sense, at all agree with the words that follow them.

We take them therefore as they are in our translation; and, according to their obvious meaning, they convey to us a most important truth. God does indeed take pleasure in the exercise of mercy; but still he will never violate the rights of justice; he will pardon; but not the impenitent or unbelieving. It is to those only who repent, and believe the Gospel, that he will finally approve himself a reconciled God. Nothing shall ever prevail upon him to “clear one guilty” person, who holds fast his iniquities, or will not wash them away in the Redeemer’s blood. It may be asked, Will he not have respect to the multitude, of those who are in that predicament? Or will he not be softened when he shall see them weeping, and wailing, and gnashing their teeth, in Hell? We answer, No; he will by no means clear the guilty; if they will live and die in sin—then they must “eat the fruit of their own doings.”

It is worthy of particular notice in this place, that Moses desired to see God’s glory; and that God said, he “would make all his goodness pass before” him; from whence we are assured, that God’s goodness and his glory, are as much seen in his justice, as in any other attribute whatever. Indeed, if God were destitute of impeccable justice—then he would cease to be either glorious or good; he could not be glorious, because not perfect; nor could he be good, because he would give licence to his creatures to violate his law, to throw his whole government into confusion, and to render themselves miserable; for even God himself could not make them happy, while sin lived and reigned in their hearts. It is by his justice that he deters men from sin; and teaches them to flee from that which would embitter even Paradise itself; and therefore justice, however severe may he its aspect upon sin and sinners, is indeed a part of the divine goodness, and a ray of the divine glory.

Inferences:

1. How wonderful is the efficacy of prayer.

Moses, notwithstanding an apparent prohibition, had interceded with God on behalf of the idolatrous Israelites, and had prevailed, Exodus 32:10-14. Still however, God, to mark his displeasure, refused to go with the people any more; and said he would commit the guidance of them to an angel, Exodus 32:34. But Moses, having thus far obtained a favorable audience, requested and urged that God himself should still go with them, as he had hitherto done. Nothing would satisfy him but this, Exodus 33:15. When he had succeeded in this, he grew bolder still; and asked, what no living creature had ever dared to ask, “O God, I beseech you. show me your glory!” God approved of his boldness, and granted him this also.

Just so, what would he not grant to us, if we would ask in humility and faith? He says himself, “Open your mouth wide, and I will fill it! Psalm 81:10.”

O brethren! see in this instance the efficacy of prayer; and know, that if you asked forgiveness for the vilest of all sins, and prayed to have the presence of God with you all through this wilderness, and even begged to have the glory of God himself pass before your eyes, it would be given to you; your iniquities would be forgiven; you would have God for your constant protector and guide; and he would “shine into your hearts, to give you the light of the knowledge of the glory of God in the face of Jesus! Christ 2 Corinthians 4:6.” O pray without ceasing, and without doubting!

2. Of what importance is it to obtain a saving interest in Christ.

All, except the true Christian, have erroneous views of God; some are led by his majesty or justice to give way to desponding fears; others from a sight of his grace and mercy are induced to cherish presumptuous hopes. It is the Christian alone who sees his majesty tempered with mercy, and his mercy harmonizing with the demands of justice. No man can have this sight of God, until he is put into the cleft of the rock. What we said at the beginning, we now repeat, that to all who are not in Christ, God will be a consuming fire! Seek then, my brethren, to be “found in Christ.” Then “you shall see the King in his beauty! Isaiah 33:16-17.” Then you shall behold him transfigured, as it were, before your eyes Matthew 17:1-2; and have a foretaste of that blessedness which you shall enjoy, when “you shall see him as you are seen, and know him even as you are known! 1 John 3:2 with, 1 Corinthians 13:12.”

Charles Simeon (1759-1836)