Numbers 11:27-29

“A young man ran and told Moses, “Eldad and Medad are prophesying in the camp.” Joshua son of Nun, who had been Moses’ aide since youth, spoke up and said, “Moses, my lord, stop them!” But Moses replied, “Are you jealous for my sake? I wish that all the LORD’s people were prophets and that the LORD would put his Spirit on them!”

Experience proves that eminent situations are attended with manifold anxieties; and that rulers, though envied by their subjects, often feel a weight of care which is burdensome in the extreme. Moses was supported in his office by God himself, who confirmed his authority by many signal and miraculous interpositions; yet even he complained, “I am not able to bear all this people alone, because it is too heavy for me, verse 14.”

To relieve him from the burden, God promised that he would pour out his Spirit upon seventy elders, whom Moses should select, and would qualify them for taking a share in the government. Two of the people nominated, (being deterred, it would seem, by a sense of their own insufficiency for the office,) stayed in the camp, instead of going up with the others to the tabernacle at the time appointed. God however did not on this account withhold his Spirit from them, but gave the Spirit to them in the same manner as to the others; in consequence of which they began to prophesy in the camp.

This innovation excited the jealousy of Joshua; who, fearing lest it should weaken the authority of Moses, instantly informed him of it, and desired him to forbid any further exercise of their gifts; but Moses saw through the hidden motives by which Joshua was actuated, and checked the evil which had risen in his heart.

Let us consider,

I. The principle which Joshua he indulged.

Doubtless, thought that he was acting under a good impression, and that his zeal was of the purest kind; but Moses traces his conduct to a principle of envy, which needed to be mortified and suppressed.

1. Envy is a common principle.

Few are conscious of it in themselves; but all see the operation of it in their neighbors. There is not any evil in the heart of man more universally prevalent than envy! “It is not in vain that the Scripture says, The spirit that dwells in us lusts to envy, James 4:5.” We may see in Cain, in Joseph’s brethren, in Saul, and in all the rulers of the Jewish Church, that this disposition is natural to man, 1 John 3:12; Acts 7:9; 1 Samuel 18:9; Matthew 27:18. Infants at the bosom have been seen to feel envy’s malignant influence, when another has been permitted to participate what they have deemed their exclusive right. There is no age, no situation, exempt from envy! Even those who possess the most, as well as those who are wholly destitute, are open to its assaults.

2. Envy is an active principle.

Whatever is an object of desire, is also an object of envy; for envy is nothing but a regret that another should possess that which we ourselves would wish to enjoy. Usually indeed the things which people most envy, are such as are proper to their own age or condition in life; and such as they think themselves in some measure entitled to.

Those in whom beauty or strength is highly valued, look not with delight on one who is reckoned to surpass them; nor do those who desire fame on account of mental qualifications, love to acknowledge the intellectual superiority of others. All are happy to hear their rivals depreciated, and themselves preferred. Nor is it respecting natural endowments only that this principle exerts itself; it shows itself no less in reference to acquired distinctions, of whatever kind. Riches and honors are among the objects which most powerfully excite this corrupt feeling; and it is difficult for any one to behold the more rapid advancement of his rival, and not to feel in himself some workings of this malignant disposition.

But this principle operates even where personal considerations appear very feeble and remote. The exaltation of a party, for instance, will call envy forth in those who belong to an opposite party. There scarcely ever is a popular election, but the partisans of rival candidates are open to its assaults, as much as the principals themselves.

Parties in the Church are no less agitated by this corroding passion, insomuch that they will endeavor to outstrip each other in things to which they have no real inclination, in order by any means to gain an ascendency for their own side. In the days of the Apostles, “some preached Christ out of envy and strife;” and there is but too much reason to fear, that many also in this day have no better motive for their benevolent and religious exertions, than the strengthening and increasing of a party in the Church.

3. Envy is a deep-rooted principle.

One would suppose that true religion should presently and entirely extirpate this principle; but it is not so easily rooted out. We find it working in people who profess to have a zeal for God, 1 Corinthians 3:1-4; yes, in people also of whose piety we cannot doubt. The disciples of John were alarmed for the honor of their master, when they heard that Jesus had more disciples than he, John 3:26; and the Apostles themselves forbade a person to persist in the work of casting out devils, because he did not attach himself to them, Mark 9:38. This was the very spirit by which Joshua was actuated; he was afraid lest the honor and influence of Moses should be weakened by others rising into popularity around him. Of course, envy is not willfully indulged by any who truly fear God; but it is so rooted in the heart, that all have need to be on their guard against it.

The hatefulness of such a principle may be seen by,

II. The reproof which Joshua met with.

Moses appears truly as a man of God. Behold, in his answer to Joshua,

1. Moses’ fidelity.

Moses had a peculiar regard for Joshua; but that did not cause him to overlook his faults, much less to countenance him in what was wrong. Young men in general are apt to be led away by their feelings, and not to be sufficiently aware of their own corruptions. This was the case with Joshua; and Moses, like a father, watched over him with care, and reproved him with tenderness. Moses pointed out to him the principle by which he was actuated, and that higher principle by which he ought rather to be governed.

It would be well if all religious people were equally on their guard, to check, rather than encourage, the growth of evil. If a person is of our party, and more especially if he is our friend, we are ready to receive his reports, without very strict inquiry, and to accede to his proposals, without sufficient care. Hence one person in a society sometimes diffuses throughout the whole a spirit of strife and contention, when, if the erroneousness of his views had been pointed out at first, the peace of the whole body might have been preserved. Great attention therefore do we recommend to all in this particular. More especially would we remind professing Christians of their duty, “Do not hate your brother in your heart. Rebuke your neighbor frankly so you will not share in his guilt, Leviticus 19:17.” We should not be contented with a vague suggestion. We should dread the incursion of an evil principle in the Church, as much as we do the introduction of fire in a place filled with combustibles. We should ever remember, that “a little leaven will soon leaven the whole lump!”

2. Moses’ zeal.

The glory of God was that which was uppermost in the mind of Moses; and if that might but be advanced, he was quite indifferent whether his own honor were eclipsed or not. He well knew, that these two men “could have nothing except it were given them from above. This was John’s answer; Mark 9:39; and that if God had conferred on them the gift of prophecy, he would overrule the exercise of it for his own glory. Instead therefore of wishing to repress it in them, he would have been glad if every person in the camp had possessed it.

What a noble spirit was this! How worthy of universal imitation! It was precisely thus that Paul rejoiced, when “Christ was preached in contention.” He knew the motives of the preachers to be bad; but he knew that God would render their ministrations subservient to the increase of the Redeemer’s kingdom; and therefore, however their conduct might affect his influence, he did, and would, rejoice, Philippians 1:15-18.

Thus, beloved, should we be glad to see the Redeemer’s interests advanced, whoever be the instruments, and whatever be the means. This consideration should be paramount to every other; and we should say, with John, “Let me, and my party, decrease, so that Christ and his kingdom may but increase! John 3:30.”

3. Moses’ love.

Moses had no desire to engross or monopolize the gifts of God. As Paul said to his bitterest persecutors, “I would to God that all who hear me this day were both almost and altogether such as I am, except these bonds, Acts 26:29,” so did Moses wish all the people of Israel to have the Spirit of the Lord imparted to them, as he himself had. The more they were benefitted, the more would his happiness be increased. This is that very disposition which Paul himself exercised, 1 Corinthians 4:9, and which he inculcates on us, when he says, “Look not every man on his own things, but every man also on the things of others, Philippians 2:4.” In fact, this is that principle, which, more than any other, counteracts the baneful influence of envy, “Charity does not envy! 1 Corinthians 13:4.” Let universal love reign in our hearts, and, instead of envying any of our brethren, we shall be willing rather to “lay down our lives for them, 1 John 3:16.”

To improve this subject, we would recommend to you two things:

1. Examine well your own principles.

Do not hastily conclude that your principles are right, even though you do not know that they are wrong; but search and try your ways, and maintain a godly jealousy over your own hearts. The Apostles themselves, on more occasions than one, “knew not what spirit they were of.”

Who among us does not see the blindness of others in relation to their principles? Pride, and ostentation, and vanity, and envy, and malice, and a thousand other evils—are visible enough to others, when the people influenced by them give themselves credit for very different motives. Doubtless, at times, this is the case with all of us. If indeed envy becomes in any respect a governing principle in our hearts, our religion is altogether vain, James 3:14-16. Let us therefore watch our own spirits, and be thankful to any friend, who, like Moses, will “point out to us a more excellent way, 1 Corinthians 12:31.”

2. Take diligent heed to the Word of God.

The Word of God, if duly attended to, would correct every bad principle in us. It is a two-edged sword, that lays open the inmost recesses of the heart, Hebrews 4:12. To that Peter directs us, as the means of subduing envy, and every other evil propensity, 1 Peter 2:1-3. By the Word the Apostles themselves were sanctified; and by that also must we be made clean, John 15:3; John 17:17. Meditate then on the Word day and night; and let it be your earnest prayer, that it may dwell richly in you in all wisdom; and that, being cast into the mold of the Gospel, you may be “changed into the divine image, from glory to glory, by the Spirit of the Lord.”

Charles Simeon (1759-1836)

Numbers 11:23

The LORD answered Moses, “Is the LORD’s arm too short? You will now see whether or not what I say will come true for you.”

In reading the history of the Israelites, we cannot fail of being struck with the wonderful display of God’s patience and forbearance towards them. No displays of love and mercy on his part would satisfy them. They were always murmuring, and wishing that they had never come out of Egypt at all. It was a small matter in their eyes that they were supplied with manna from the clouds from day to day; they must have flesh to eat; and so intense was their desire after that gratification, that they actually wept before God, whole families of them, throughout the camp, saying, “Give us meat, that we may eat! verse 10, 13, 18.” Nor was Moses himself blameless in this matter; for though he did not in the least participate with them in their inordinate desire for meat, he questioned God’s power to give them meat; and it was this unbelief of his which brought forth from Jehovah the reproof which we have just read, and which will be the subject of our present discourse.

In this reproof we see:

I. The evil of unbelief.

Unbelief is the most common of all evils.

Unbelief pervades the whole human race. It is found in the godly, no less than in the ungodly.

Even Abraham, the father of the faithful, was by no means free from it. Repeatedly did he make his wife deny her relation to him as a wife, and to call herself his sister, lest people, captivated with her beauty, should kill him for the sake of obtaining an undisturbed possession of her; thus betraying his fears, that God was either not able to protect him, or not sufficiently interested in his welfare to watch over him.

And Moses, on the occasion before us, was evidently under the power of unbelief. Some, indeed, would understand his reply to God as a mere question, and a desire to be informed whether the flesh which he would give should be that of beasts or fish; but then the answer would have corresponded with it, and would merely have informed him that it was not the flesh of beasts or of fishes that he would supply in such abundance, but the flesh of birds.

But Moses’ question was evidently founded on the magnitude of the supply which God had promised. He had declared, that the whole people of Israel, not less than two million in number, should be supplied with it, “not one day, nor two days, nor five days, nor ten days, nor twenty days, but even a whole month, until it should come out at their nostrils, and be loathsome unto them, verse 19, 20.” To that, Moses in a way of unbelief, asks, How, when the fighting men alone amounted to six hundred thousand men, should they all be so fed as “to suffice them,” (twice is that idea suggested,) and that “for the space of a whole month?”

God’s answer to him clearly shows, that it was unbelief that was here reproved, “Is the Lord’s hand waxed short?” You have seen how easily I brought frogs and locusts upon the land of Egypt; and am I less able to supply meat of any kind that I may see good? “You shall see now (presently) whether my word shall come to pass, or not.”

When we see people so eminent for the grace of faith as Abraham and Moses—yet giving way to unbelief, we need scarcely adduce any further proof of the universal prevalence of this evil. It exists, indeed, in very different degrees in men, being in some only occasional, while in others it is the entire habit of their minds; but there is not a man under the whole heavens who has not reason to mourn over the workings of this corruption, when he is brought into circumstances to call it forth. From other evils many people may be accounted nearly free; but this works equally in men of every class, and every age.

Unbelief is also the most deceitful of all evils.

No one will avow a doubt of God’s power to effect whatever he shall please; his pretext will be, that he cannot conceive how God should condescend to show such extraordinary favor to one so insignificant and worthless as himself. But God himself never puts this construction upon it; he always regards it as a denial of his perfections, and resents it in that view.

We have a remarkable instance of this in Ahaz. God told him, by the prophet, to “ask a sign of him, either in the depth or in the height above.” But Ahaz, wishing to hide his unbelief, pretended that this was too great an honor for him, and that therefore he could not presume to ask any such thing, “Ahaz said, I will not ask, neither will I tempt the Lord.”

But was this excuse admitted on God’s part? No; He viewed the evil as it really was, and not as it was glossed over by this self-deluded monarch; and therefore, with just indignation, he replied, by his prophet, “Hear now, O house of David! Is it a small thing for you to weary men, but will you weary my God also? Isaiah 7:10-13.”

So, whatever we may imagine, a lack of entire confidence in God, whatever be the circumstances under which we are placed, will appear in its true colors before God, and be condemned by him as unbelief.

It is, moreover, the most offensive of all evils.

There is no grace so highly honored of God, as faith; nor any evil so reprobated by him, as unbelief. Other evils are acts of rebellion against his authority; but unbelief rises against every one of his perfections. It doubts his wisdom, his power, his goodness, his love, his mercy; yes, it questions even his veracity; and reduces the infinite Jehovah to a level with his own creatures; insomuch that Balaam, when checking the vain hopes of the king of Moab, could find no language more appropriate than this, “God is not a man, that he should lie; or the son of man, that he should repent. Has he said, and shall he not do it? Has he spoken, and shall he not make it good? Numbers 23:19.”

What an indignity he considers it, is plain from his very answer to Moses, “Is the hand of the Lord waxed short? You shall see whether my word shall come to pass or not.” This is no slight rebuke; it is similar to that which he gave to Sarah, when she doubted whether she should ever bear to Abraham the promised child, “Why did Sarah laugh, saying, Shall I bear a child, when I am so old? Is anything too hard for the Lord Genesis, 18:12-13.”

How Zachariah was reproved for his unbelief in the temple, you well know, Luke 1:20.

And among all the provocations which the Israelites committed in the wilderness, this was the one which God laid most to heart, “How oft did they provoke him in the wilderness, and grieve him in the desert! Yes, they turned back, and tempted God, and limited the Holy One of Israel; they remembered not his hand, nor the day when he delivered them from the enemy, Psalm 78:40-42.”

Finally, unbelief is the most fatal of all evils.

Other evils, if we come to God in the exercise of faith, may be forgiven; but this evil, while it is yet dominant in the soul, precludes a possibility of forgiveness; because it keeps us from God, to whom we ought to come; and puts away from us that mercy which he offers to bestow. The whole adult population of Israel perished in the wilderness. What was it that prevented their entrance into Canaan? We are told, “They could not enter in because of unbelief, Hebrews 3:18.”

And what is it which, under the Gospel also, is the great damning sin? it is this, “Go into all the world, and preach the Gospel to every creature; he who believes and is baptized, shall be saved; and he who believes not, shall be damned, Mark 16:15-16.”

While the answer of God to Moses reproves this evil, it points out to us,

II. The proper antidote to unbelief.

To prevent unbelief from ever gaining an ascendant over us, we should,

1. Reflect on God’s power as already exercised.

Had Moses only called to mind the wonders which God had already wrought for his people, he would not have “staggered at the promise” that was now given. Nor shall we doubt the certainty of any promise whatever, if we bear in remembrance what God has already done. It is for this end that God himself refers us to all his wonders of creation, providence, and redemption.

Of Creation, he speaks thus, “Why do you say, O Jacob, and speak, O Israel, My way is hidden from the Lord, and my judgment is passed over from my God? Have you not known? have you not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, faints not, neither is weary? his understanding is infinite! Isaiah 40:27-28.”

Just so, in reference to his Providence, “Why, when I came, was there no man; when I called, was there none to answer? Is my hand so shortened that it cannot redeem? or have I no power to deliver? Behold, at my rebuke, I dry up the sea; I make the rivers a wilderness; their fish smells, because there is no water, and dies for thirst. I clothe the heavens with blackness, and make sackcloth their covering, Isaiah 50:2-3.”

So also respecting Redemption, Paul expressly tells us that God’s particular design, in converting and saving him, was, to show to all future generations his power to save, and to cut off all occasion for despondency from the whole world, “For this cause I obtained mercy, that in me first (in me, the chief of sinners) God might show forth all long-suffering, for a pattern to them who should hereafter believe on him to life everlasting! 1 Timothy 1:16.”

It is in this view that the knowledge of the Holy Scriptures is of such infinite benefit to the soul; for when we see what God has already done, it is almost impossible to doubt his power to effect whatever in his mercy he has promised to us.

2. Reflect on his veracity, as unalterably pledged.

When did God ever violate his engagements? His word has been pledged for many things; and has been questioned by mankind; but when did he abstain from fulfilling it? He said to our first parents in Paradise, “In the day that you eat of the forbidden tree, you shall die.” No, says the tempter, “You shall not surely die.” But whose word proved true? Satan’s or the Lord’s?

Again, to the antediluvians, God said that he would destroy by water every living creature, except what was be contained in the ark. During the building of the ark, the scoffers were lavish enough of contempt. But did God’s Word fail, either in relation to those who were to be saved, or to those who were doomed to perish?

The destruction of Sodom, the captivities of Israel and Judah, the sending of the Messiah, the establishment of the Redeemer’s kingdom in the world, furnished plenty of matter for doubt, before they were accomplished; but they all came to pass in their season, according to the Word of God.

For the captives who were restored to Judea from Babylon, it was said, “that if they would continue there, and be obedient to the king of Babylon, they would be preserved in peace and safety; but that if, through fear of the king of Babylon, they should flee to Egypt for safety, they should all perish, Jeremiah 44:12-14.” And, when they would not be persuaded to remain there, but would go to sojourn in Egypt, the Lord sent this word to them, “All the remnant of Judah that are gone into the land of Egypt to sojourn there, shall know whose word shall stand, theirs or mine! Jeremiah 44:26-28.”

But, that we may depart as little as possible from our text, let us see the outcome of the prediction before us. God sent a wind; and brought such a number of quails, that they fell round about the tents of Israel, and filled the whole country for the space of one hundred and twenty miles in circuit, above a yard deep; so that the whole people occupied about six-and-thirty hours in collecting them; every one, even of those who gathered the least, collecting as much as eighty bushels for his own use, verse 31, 32.

Now it was seen “whether God could fulfill his word or not.” It was seen, too, whether they had reason to repent of their inordinate desires or not; for “while the flesh was yet in their mouths, before it was chewed, the wrath of the Lord was kindled against the people, and smote them with a very great plague, verse 33 with Psalm 78:26-31.”

The truth is, that “it is easier for Heaven and earth to pass away, than for one jot or tittle of God’s Word to fail! Luke 16:17.” “He cannot lie,” Titus 1:2; he cannot deny himself, 2 Timothy 2:13.” He could as soon cease to exist, as he could falsify his word in any one particular. And, if we could only bear this in remembrance, we should never give way to unbelief, or doubt the accomplishment of anything which the Lord God has spoken.

ADDRESS.

1. Those who doubt the fulfillment of God’s promises.

Who among us is not conscious of great defects in this particular? Who, in trying circumstances, has not found it difficult to cast all his care on God, as caring for him; and has not rather been ready to say with David, “I shall one day perish by the hands of Saul!” Who, while he has professed to call God his Father, has been able habitually to walk before him with the same confidence that a child places in his earthly father?

Yet this is our duty; and it is a shame to us that we find the performance of it so difficult. But let us remember what a God we have to do with; how “merciful and gracious; and how abundant in goodness and truth;” and let us “never stagger at any of his promises through unbelief; but be strong in faith, giving glory to God.” And if, according to the views of sense, there is no hope, “let us against hope believe in hope;” and rest assured, that “whatever God has promised, he is both able and willing to perform!”

Those who question the execution of his threatenings.

Men will dissuade us from regarding, as we ought, the sacred oracles; and will venture to place their own word in opposition to God’s. Your own heart, too, will be apt to suggest, “I shall have peace, even though I walk after the imagination of my own evil heart! Deuteronomy 29:19-20.” But what God said to Moses, he says to us, “You shall know whether my word shall come to pass unto you or not, Ezekiel 24:14.”

Go on; listen to your carnal advisers; let them tell you that there is no need to give yourselves up to God; and that you may be the servants both of God and Mammon at the same time.

Go on; and take their word in preference to God’s; and wait to see whose word shall stand—theirs or his. But remember, that if, unhappily for you, God’s Word shall take place, and that threatening be executed—there will be no room left for repentance; your state will be fixed, and that forever. Choose you, then, whom you will believe, and whom you will serve; and, if you be truly wise, shut your ears against the assurances of an ungodly world, and say, in reference to them all, “Let God be true, and every man a liar! Romans 3:4.”

Charles Simeon (1759-1836)

Numbers 11:10-13

“Moses heard the people of every family wailing, each at the entrance to his tent. The LORD became exceedingly angry, and Moses was troubled. He asked the LORD, “Why have you brought this trouble on your servant? What have I done to displease you that you put the burden of all these people on me? Did I conceive all these people? Did I give them birth? Why do you tell me to carry them in my arms, as a nurse carries an infant, to the land you promised on oath to their forefathers? Where can I get meat for all these people? They keep wailing to me, ‘Give us meat to eat!'”

Truly humiliating are the views which the Scripture gives us of human instability. Who would have thought that the zeal which all the princes of Israel manifested in furnishing the tabernacle, Numbers 7, should so soon vanish? The first journey which they have to perform, fills them all with discontent; it being continued three days without intermission, all complain of the length of the way. Some are signally punished by the Lord, being struck dead by fire; but the survivors, neither awed by the judgments inflicted on others, nor won by the mercy shown to themselves, soon murmur again for lack of variety in their food. At this, Moses is deeply grieved, and God is greatly offended. That the different circumstances may come easily under our review, we shall notice in succession,

I. The sin of Israel.

They were discontented with the food which God had given them.

They wanted flesh to eat, that they might gratify their palates; and were so vexed for lack of it as to “weep in all their tents.” To excuse these inordinate desires, they complained that they were emaciated by subsisting only on such insipid food as God had provided for them, verse 6. They adversely compared their state in Egypt with their present state; omitting all which they had suffered there, and magnifying the comforts which they had there enjoyed. Thus they misrepresented both their past and present condition, that they might the better conceal their ingratitude, and justify their complaints.

This was nothing less than a contempt of God himself, verse 20. “You have despised the Lord,” etc.

What had not God done for them? What more could he have done? He had brought them out of Egypt with a mighty hand; and had overwhelmed their enemies in the Red Sea; he had been their Guide and Protector in all their way; he had given them bread from Heaven, and water out of the rock; he had revealed unto them his will, and taken them into a peculiar relation to himself above all the people upon the face of the earth. And yet, all that he had done was accounted as nothing, because they wanted flesh to eat. Is it possible to conceive a greater contempt of God than this?

Such a sin is discontent, in whoever it is found.

There are many things in this world which a discontented mind will pant after or murmur over. But the indulging of such a disposition is rebellion against the Sovereign Disposer of all events; yes, it is an utter contempt of him. What! is it not sufficient to have:

God for our Father,

Christ for our Savior,

the Spirit for our Comforter,

and Heaven for our everlasting inheritance,

but must we murmur and complain because all temporal circumstances are not exactly to our mind?

What does any temporal need or loss signify, when we have such unsearchable riches secured to us? In comparison with such spiritual blessings, the greatest of earthly comforts is no more than the dust upon the balance.

But this, alas! we are too apt to forget! We are ready, like the Israelites, to overlook all the mercies we enjoy, through an excessive regret of something lost, or an inordinate desire of something unpossessed.

When we reflect on the exceeding baseness of this conduct, we shall not wonder at,

II. The grief of Moses.

We cannot altogether approve of the manner in which Moses expressed his sorrow.

He not only complained to God, but in reality complained of God himself. God had appointed him to lead that people to the land of Canaan. This should have been considered by him as a singular honor; but he complained of it as a burden. Not that he would ever have complained of it, if the people had walked worthy of their high calling; but when they were dissatisfied and rebellious, it seemed to him as if all his labor had been in vain. Had he been their natural father, he would have thought it reasonable enough that he should take the oversight of them; but when he had no other relation to them than that which was common to all, he deemed it a hardship to have so great a charge committed to him; and he begged that God would release him from it by taking away his life. Alas! what is human nature when it comes to be severely tried!

But from this we learn some very important lessons.

We learn what the ministerial office is.

God says to a minister, “Take this people,” and, “as a nursing father carried his nursing child” through the wilderness, where there were no other means for its conveyance, so do you “carry them in your bosom,” bearing with all their frowardness, attending to all their needs, administering to all their necessities, and seeking your happiness in their welfare.” O! what a charge is this! and what grace do they need who have to sustain and execute it! O that all of us resembled Paul, 1 Thessalonians 2:7-8.

We learn also what a minister’s heaviest affliction is.

If his people are obedient to their God, great as his difficulties are, he is willing to bear them; his people are “his joy and crown of rejoicing;” “he lives, when they stand fast in the Lord;” “he has no greater joy than to see his children walk in truth.” But when they decline from the ways of God, when they are dissatisfied with his ministrations, and begin to despise the bread of life because it is plain and unmixed with anything suited to a carnal appetite—then he is grieved, and wounded in his inmost soul; then life itself becomes a burden to him, and he is ready to wish for death to put an end to his sorrows.

We remember how Paul was grieved by the worldliness and sensuality of some, and by the heretical conduct of others; he could not speak of them without tears, Philippians 3:18-19; and he was always like a woman in travail, by reason of his anxiety for their welfare, Galatians 4:19. “The care of all the churches” was a heavier burden to him than all his own perils and dangers, whether by sea or land. “None were weak, but he was weak also;” nor were any offended and turned aside, but “he burned” with an ardent desire to restore them. O that every minister were thus wrapped up in the good of the people committed to his care! “His afflictions might abound; but his consolations should abound” also.

That which so deeply afflicted Moses, excited, in a very high degree,

III. The displeasure of God.

It is instructive to observe in what manner God manifested his displeasure.

He granted their wishes, and sent them such abundance of quail, that for many miles round their camp they lay above a yard thick upon the ground. The people with great avidity began to gather them up. For two whole days and a night did they occupy themselves in this work; so he who gathered least among them, gathered ten homers, or eighty bushels. Now they began to revel upon the spoil; but while the flesh was in their mouths, even before it was chewed, God smote them with a very great plague, whereof many thousands of them died, verses 32-33 with Psalm 78:17-31; How strongly did God mark their sin in their punishment!

But we are peculiarly interested in the end for which he thus displayed his indignation.

He expressly tells us, that it was for our sakes, and to make them examples unto us, 1 Corinthians 10:6; 1 Corinthians 10:10-11. He designed to teach us “not to lust after evil things, as they lusted.” O that we could learn that lesson, and take warning by them!

We are ready to think it a light matter to be murmuring and dissatisfied with what we have, and to be longing for what we have not; but God has shown us that he does not account it light; he deems it a contempt of him and of the rich mercies he has given unto us; and as such, he will sooner or later visit it with fiery indignation.

Allow you then, brethren, a word of exhortation.

1. Guard against the contagion of bad example.

It was “the mixed multitude” who first began to murmur, verse 4. They were Egyptians, who accompanied the Israelites; and from them the dissatisfaction spread through all the tents of Israel. Thus did Judas infect all the disciples, Compare Matthew 26:7-9 with John 12:4-6. Thus shall we ever find it in the Church, “a little leaven is sufficient to leaven the whole lump.” If there is any one of a carnal, worldly, querulous and contentious spirit, be sure to let him have no influence over your mind. Reject his counsels as poison; and follow none any further than they follow Christ.

2. Cultivate a contented spirit.

“Be contented with such things as you have.” It is better to have little with a devout spirit, than abundance, and “leanness of soul.” God showed that it was not from any lack of power that he did not feed them every day with flesh; but because he knew that it would be productive of no good to their souls. Think not that it is from any lack of love or power that he allows you to be tried in a variety of ways. He could easily carry you on without any trials, and give you all that the most carnal heart could desire. But trials are the fruits of his love; he desires to instruct you in every part of your duty; that you may “know both how to be full and to be hungry, both to abound and to suffer need.” “Learn then in everything to be content,” and to say from your hearts in all things, “Not my will, but may your will be done.”

3. Expect from God all that is truly good for you.

Moses himself staggered at the promise, when God said, that all the people should feed on flesh for a whole month, verse 21, 22; but God said to him, “Is the Lord’s hand waxed short? You shall see now whether my word shall come to pass unto you or not, verse 23.” His promises to us also are “exceeding great and precious,” both in relation to our bodies and our souls; Let us never presume to “limit the Holy One of Israel,” as though anything which he has promised, were either too great, or too good, for him to give. The trials which he sends us, are often sent on purpose that we may see the exceeding riches of his grace in our deliverance. For temporal things, let us depend entirely on his good providence; and for spiritual things, on his all-sufficient grace. In Christ Jesus there is a fullness of all that we can need; and “out of his fullness we may all receive” from day to day.

Charles Simeon (1759-1836)

Numbers 10:35-36

Whenever the ark set out, Moses said, “Rise up, O LORD! May your enemies be scattered; may your foes flee before you.” Whenever it came to rest, he said, “Return, O LORD, to the countless thousands of Israel.”

Patriotism, according to the general acceptance of the term, consists in such a partial regard for our native land, as would advance the interests of one’s own country at the expense of all others, and trample upon the most sacred rights of justice for the attainment of its ends. In this view, it is no better than a specious cloak for cruelty and oppression; but, when freed from selfishness and injustice, patriotism is a good principle, and nearly allied to religion itself.

Such was the patriotism of Moses; he wished well to his own country, and sought to promote its best interests. That he sought to occupy the territory of others, is true; but his right to their land was founded on the grant of Jehovah himself, the great Proprietor of Heaven and earth; and his desire to possess it originated, not in a thirst for dominion, but in a persuasion that the possession of it was combined with spiritual blessings, and would tend as much to the advancement of God’s honor as of Israel’s good. He wished ill to none, any further than as they were enemies of Almighty God; it was their opposition to him which he prayed to be rendered ineffectual. All his desire was, that Israel might be happy in their God, and in the ultimate possession of those privileges which God, in his sovereign mercy, had destined them to enjoy. This was the one object for which he prayed, whenever the ark removed, and whenever it became stationary. And from this prayer of his we may learn, what we also should do,

I. In times of trial.

It is not to be expected that we should pass through this wilderness without meeting with manifold trials along our way. The Church of old had much to contend with; and so must every individual that advances towards the heavenly Canaan. But our help is in God; and to Him we must look,

1. In earnest prayer.

Prayer is the appointed means of obtaining support from above; and it shall prevail when urged with fervent importunity. The uplifted hands of Moses prevailed against Amalek more than Joshua’s sword; nor can we doubt but that, in all their journeys, the Israelites owed much of their safety to his continual intercession. Without prayer the whole Christian armor would leave him open to the assaults of his enemies; but, with it, he is altogether invincible!

2. In humble trust.

However numerous or powerful our enemies may be, we must remember, that “He who dwells on high is mightier.” “If God is for us, none can with any effect be against us.” With His help “a worm shall thresh the mountains!” It is manifest that Moses never doubted for a moment the all-sufficiency of Jehovah; nor should we; but, like David in the most perilous circumstances, we should banish all unbelieving fears with this thought, “The Lord is in his holy temple; the Lord’s throne is in Heaven!”

3. In confident expectation.

Moses did not pray as to an unknown God, but as to a God whom by experience he knew to be “abundant in goodness and truth.” Thus we should have our expectations raised; we should ask in faith, persuaded and assured that “God will do more for us than we can either ask or think!” If we were “not straitened in ourselves,” we should not find ourselves straitened in our God.

Similar to this should be our conduct,

II. In seasons of rest.

There were even in the apostolic age some seasons when “the Churches had rest.” Just so, there are times of comparative rest which the saints experience in every age. But these are pregnant with danger to the soul no less than times of trial. At those seasons we are apt to relax our vigilance, and to be “settled on our lees.” It befits us therefore, then more especially, to seek the presence of our God:

1. We must seek God’s presence as our only safeguard.

Moses never deemed himself secure but under the divine protection. Hence he was as anxious to have God present with his people in their resting-places, as in their removals. We too, though apparently in peace, must remember, that “the roaring lion which seeks to devour us” never rests; he is ever going about, and ready to “take advantage of us” to our ruin. In God, and in him alone, is our safety.

If He guides us, we shall not err.

If He upholds us, we shall not fall.

If He is a wall of fire round about us, we may bid defiance to all the assaults of earth and Hell.

2. We must seek God’s presence as our supreme happiness.

At no time should we allow ourselves to rest in created enjoyments; they are then only conducive to real happiness, when we can enjoy God in them. All, without him, is but “as the crackling of thorns under a pot.” To have his presence in the ordinances, and in prayer, and in our own hearts—this is life, this is peace, this is “joy that is unspeakable and full of glory!” This therefore we should covet beyond all created good; and every moment that we are bereft of this, we should consider as lost to all the great ends and purposes of life.

ADDRESS.

1. To those who are ignorant of God.

Do not despise the idea of communion with God; there is a time coming, when you yourselves will wish for it. A dying man is a pitiable object indeed, without the divine presence. But if we seek it not now, what reason have we to expect it in a dying hour?

2. To those who indulge unbelieving fears respecting him.

How greatly do you dishonor the God of Israel! See how he attended his people of old, going before them in their journeys, and abiding with them in their resting-places; and is he not the same God still? O blush and be ashamed, that ever you have limited his power and grace. Only live near to him in the exercise of faith and prayer, and you cannot but be happy in time and in eternity.

3. To those who enjoy his presence.

Be, like Moses, true patriots. Consider “the many thousands of Israel,” and let them ever have a remembrance in your prayers. Seek for them, as well as for yourselves—God’s blessing and protection. To be intercessors for the Church is an employment worthy the attention of the highest potentates; at the same time “the effectual fervent prayer of a righteous man,” however low he is in the scale of society, “avails much.” And they who bring down blessings on the Church by prayer, shall be sure to have no small portion of them resting on their own souls!

Charles Simeon (1759-1836)

Numbers 10:29

“Now Moses said to Hobab son of Reuel the Midianite, Moses’ father-in-law, “We are setting out for the place about which the LORD said, ‘I will give it to you.’ Come with us and we will treat you well, for the LORD has promised good things to Israel.”

I. The invitation.

Where was Moses going? To the land of Canaan. There was not a child in all the camp of Israel, who did not know whence he had been brought, and where he was bending his course

This is really the state of God’s Israel now. They are all sensible that they have been brought out of bondage to sin and Satan; and there is not one among them who does not consider himself as a pilgrim here, and is not daily pressing forward to the heavenly Canaan as his rest, his portion, his inheritance.

Are you not solemnly pledging yourselves to renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh, etc. etc. etc. This then is the very thing which the journeying of the Israelites in the wilderness shadowed forth, and which all God’s Israel at this very time are doing.

We say then to you, yes, to every one of you in particular, “Come with us.” Though you be young, like Hobab, come with us; yes, though your father Jethro has gone back, “come you with us”

II. The arguments.

Hobab, it should seem, was the son of Jethro, who is here called Raguel, and in another place Reuel, Exodus 2:18. He was the brother of Zipporah, whom Moses had married in the land of Midian. Both Jethro, and his son Hobab, had accompanied Moses for a season; but Jethro had left him some time since, Exodus 18:27; and Hobab also now proposed to leave him, and “to go back to his own country and kindred.” But Moses besought him not to go, but to proceed with Israel to the promised land; assuring him, that, though a Midianite, he should participate in all the blessings which God designed for Israel. On finding that this consideration was not sufficient to influence his mind, Moses urged the services which Hobab might render to Israel in their journey through the wilderness; for though God had undertaken to guide Israel through the wilderness, and to provide for and protect them in the way—yet there were many local circumstances which Hobab was acquainted with, by the communication of which, from time to time, he might render very essential services to Moses and to all Israel.

Whether Moses prevailed with Hobab to alter his determination, does not certainly appear. But it seems rather that he did succeed, because we find the descendants of Hobab actually settled in Canaan, and dwelling in the midst of the tribe of Judah, not indeed as blended with them, but as a distinct people, Judges 1:16; Judges 4:11; Judges 4:17.

This however is of no importance to us. It is the invitation only that we are concerned about; and we hope that, when the arguments with which it is enforced are duly considered, the success with us shall not be doubtful, whatever it might be with him. There is a land of promise towards which the true Israel are yet journeying, under the conduct of our great Lawgiver, the Lord Jesus Christ; and in their name is the invitation addressed to all of us , “Come with us; and we will do you good.”

But, that we may have clearer views of this matter, let us distinctly consider,

III. The invitation.

That the journey of Israel in the wilderness was altogether typical of our journey heaven-ward, is well known. When therefore, in the name of all Israel, we say to every individual among us, “Come with us,” we must be understood to say:

1. Set your faces in good earnest towards the promised land.

There is “a land of which God has said, I will give it to you.” And it is a good land, “a land flowing with milk and honey;” a land “where you shall eat bread without scarceness;” and enjoy “a rest” from all enemies, and from all labors, for evermore, Hebrews 4:9; 1 Peter 1:4.

Towards that land all the Israel of God are journeying; they consider this world as a wilderness, in which they are pilgrims and sojourners; and the object of every step which they take in it is to advance nearer to their desired home. Let every one of us join himself to them.

Let us estimate aright the inheritance prepared for us.

Let us lose no further time in commencing our journey towards it.

Let us engage in the pursuit of it with all the ardor that the object requires.

And let us “fear, lest a promise being left us of entering into it, any of us should even seem to come short of it, Hebrews 4:1.”

2. Let nothing be allowed to hinder you in your progress there.

Hobab was solicited to postpone all regard for his family and country, for the attainment of the promised land. And such is our duty also. Our blessed Lord has said, “He who loves father or mother more than me, is not worthy of me.” “If any man comes to me, and hates not his father and mother, yes, and his own life also (in comparison with me), he cannot be my disciple.” “He who will save his life, shall lose it; and he who loses his life for my sake, shall find it, Matthew 10:37-39; Luke 14:26.”

There will be difficulties and obstructions which we must meet with; but we must meet them manfully; and, whatever be the cross that lies in our way, we must take it up, yes, and glory in it, and rejoice that we are counted worthy to bear it for His sake! For what is the favor of man, in comparison with the favor of God; or the preservation of earthly interests, in comparison with a heavenly inheritance? “What would it profit us if we gained the whole world, if at the same time we lost our own souls? Or what shall a man give in exchange for his soul?”

Nor let this sacrifice appear great; it is no other than was made by Abraham, Genesis 12:1-4, and Moses, Hebrews 11:24-26, and the Apostles of our Lord, Mark 10:28, and all the primitive Christians, Acts 4:32; nay, it is made daily even for the sake of a connection with an earthly object, Ephesians 5:31; much more therefore may it be made for a union with Christ; who offers himself to us only on these express terms, “Hearken, O daughter, and consider, and incline your ear; forget also your own people and your father’s house; so shall the King have pleasure in your beauty; for he is your Lord, worship him, Psalm 45:10-11.”

3. Proceed steadily until you are in possession of it.

Hobab had abode with Moses some considerable time; but at last he grew weary of the way, and determined to return. It must not be thus with us. We must not run well for a season only, but unto the end, if we would obtain the prize. We must “never be weary of well-doing,” or “look back after having put our hand to the plough;” but “by patient continuance in well-doing must seek for glory and honor and immortality.” “If any one of us turns back,” says God, “my soul shall have no pleasure in him.” “It were even better for us never to have known the way of righteousness, than, after having known it, to turn from the holy commandment delivered to us.” It is “he alone who endures unto the end, that shall ever finally be saved.”

4. Do not object that those who give this invitation are a mere company.

Whose fault is it, if they are a mere company? Is it theirs who are going heaven-ward; or those who will not advance a step towards it? Are those who “enter in at the strait gate, and walk in the narrow way that leads unto life,” to be blamed, because the great mass of mankind prefer “the broad road that leads to destruction?”

But if they must be called a mere company, let me tell you what company it is; it consists of such as Moses summoned to his aid, “Who is on the Lord’s side? let him come unto me, Exodus 32:26.” Yes, they are those who are “on the Lord’s side;” and if that be a fault, let them bear it. But who is at the head of that company? When we know that it is the Lord Jesus Christ himself, John 8:23; John 17:16, and that “the whole world besides lies under the dominion of the wicked one, John 17:14; John 15:18-20; 1 John 5:19,” we need not be ashamed.

If this objection has any force, it had the same force against the Israelites who had come out of Egypt; (for they were but a mere company, in comparison with those whom they had left behind,) yes, against the Apostles and the primitive Christians it lay with still greater force; for they were, especially at first, as nothing in comparison with their opponents. If those who invite us to join them be but “a little flock,” still they are the flock to whom exclusively “the kingdom of Heaven shall be given, Luke 12:32;” and therefore we would urge you all to join them without delay.

To give yet further weight to the invitation, I will call your attention to,

IV. The arguments with which it is enforced.

Two considerations Moses proposed to Hobab; first, the benefit that would accrue to himself; and next, the benefit which he would confer on Israel. Similar considerations also may fitly be proposed to us. Consider then, if you accept the invitation:

1. What benefit will accrue to yourselves.

Truly, “God has spoken good respecting Israel.” He calls them his children, his first-born, his peculiar treasure above all the people upon the face of the earth. And whatever can conduce to their present and eternal happiness, he promises them in the richest abundance. Both in their way, and in their end, they shall be truly blessed.

What a catalogue of blessings is assigned to them in the space of a few verses, Exodus 6:6-8. yet they relate to this world only, and are but faint shadows of the blessings which God will pour out upon their souls. As for the glory prepared for them in a better world, what tongue can utter it? What heart can conceive it? The very throne of God is not too exalted for them to sit on; nor the kingdom of God too rich for them to possess.

Now then to all who comply with the invitation given them, we do not hesitate to say, as Moses did, “It shall be, if you go with us, yes, it shall be, that what goodness the Lord shall do unto us, the same will we do unto you, verse 32.” You shall partake of every blessing which God’s most favored people enjoy.

Does he go before them in the pillar and the cloud?

Does he feed them with manna, and cause the waters from the rock to follow them in all their way?

Does he protect them from every enemy?

Does he carry them as on eagles’ wings?

Does he forgive their sins, and “heal their backslidings, and love them freely?”

Is “he as the dew to them,” causing them to “grow as the lily, and to spread forth their roots as Lebanon?”

Does “he love them to the end,” and “never leave them until he has fulfilled to them all that he has promised?”

All this shall be yours, if you will come with us. “You shall ask what you will, and it shall be done unto you.” You may exhaust all the powers of language in asking, and it shall all be done; you may even stretch your imagination to the utmost bounds that human intellect can reach, and all that also shall be done, and more than all, yes, “exceeding abundantly above all that you can either ask or think.”

And shall not this induce you to accept the invitation? Go to all others that solicit your company, and see what they can do for you. Can they ensure to you even the least of all the blessings of grace or glory? No; they are all broken cisterns, that can hold no water, and can present to you nothing but the dregs of sensual enjoyment. Whereas with us is “the fountain of living water,” of which whoever drinks shall live forever.

2. What benefit you will confer on others.

Every one that gives himself up wholly to the Lord, strengthens the hands and encourages the hearts of God’s chosen people. Death is from time to time thinning the ranks of the Lord’s armies; and if they were not recruited by voluntary enlistment, they would speedily disappear. But all who accept the invitation become soldiers of Christ, and engage to fight manfully the Lord’s battles. All such people also are “witnesses for God” among an atheistic and rebellious people, whom they practically “condemn,” as “Noah condemned the world” by constructing the ark in the midst of them, Hebrews 11:7. As lights too in a dark world, they are of great service; for they “hold forth the word of life” to those who would not otherwise behold it; and are “epistles of Christ, known and read” by thousands, who, but for such instructors, would remain forever ignorant of his will.

If any one be disposed to ask: What good can so weak an individual as I do? I answer, “If under any circumstances whatever any individual could be justified in offering such an objection, it would have been Hobab.

First, because Israel were altogether under the divine guidance, protection, and support; and therefore could not be supposed to need anything.

Next, because he was a Midianite, and therefore incapable, as might be thought, of adding anything to Moses and the Israelites. But to him Moses said, “You may be to us in the stead of eyes, verse 31.”

The truth is, that no one can foresee of what use he may be to the Church of God. Had Peter, when employed in fishing, been told what services he should render to the Jewish nation, or Paul what wonders he should effect in behalf of the Gentile world, how little would they have conceived that such weak instruments should ever accomplish so great a work! The same may be said of others in later times; and so far is the weakness of the instrument from affording any just ground for discouragement, that God has expressly “committed the Gospel treasure to earthen vessels, on purpose that the excellence of the power may the more clearly appear to be of God;” and it still is, as it has ever been, his delight to “ordain strength in the mouth of babes and sucklings.”

Think then, you who have tasted anything of redeeming love, is it possible that you may be useful in promoting the designs, and in advancing the glory of your Lord and Savior—and will you not do it? Shall any earthly interests or attachments prevail with you to put your light under a bushel, when, by allowing it to shine forth, you might aid others in their way to Heaven? O! requite not thus your heavenly Benefactor, but join yourselves to his people without delay, and live henceforth altogether for Him who lived and died for you.

ADDRESS.

1. To those who have never yet contemplated the invitation given them.

Our blessed Lord, both in the Old and New Testament, says, “Look unto me,” “come unto me,” “follow me.” But yet, as strange as it may appear, we for the most part consider these invitations no more than a mere empty sound; or, if we regard them at all, we satisfy ourselves with vain excuses for refusing them. But, if we wonder at Hobab for proposing to go back, after all that he had seen and heard—then what shall be said of us, if we resist all the gracious invitations of the Gospel, after all that we have seen and heard in the New Testament? He was a Midianite by birth and by profession too, whereas we name the name of Christ, and profess ourselves to be his followers. Let us remember, that the invitation, rejected once, may be lost forever; and that the Master of the feast, when he hears your vain excuses, may send his invitations to others, and decree that you “shall never taste of his supper.”

2. To those who having once accepted it, and are disposed to turn back.

Many such we read of in the Scriptures; and many such we behold among ourselves. But, if any who are here present are halting, we would ask them, “To whom will you go?” Where, but in Christ Jesus, will you find the words of eternal life! John 6:67-68. You have not forgotten Lot’s wife, or the judgments that overtook her for only looking back to the city whence she had escaped; nor can you reasonably doubt but that they who turn back, “turn back unto perdition! Hebrews 10:39.”

I charge you then: Be steadfast; and harbor not so much as a thought of “returning with the dog to his vomit, and with the sow that was washed to the wallowing in the mire.” “If, after you have once escaped the pollutions of the world through the knowledge of our Lord and Savior Jesus Christ, you are again entangled therein and overcome, your last end will be worse with you than your beginning, 2 Peter 2:20.” Do not, like Orpah, kiss, and part; but, like Ruth, be steadfast in cleaving to the Lord, Ruth 1:14; Ruth 1:17. Be faithful unto death, and God will give you a crown of life!”

3. To those who, having given themselves up to Christ, are cleaving to him with full purpose of heart.

You have doubtless met with some trials in your way, and been called to make some sacrifices; for where was there ever a true follower of Christ who had not his cross to bear? Then I will ask you, Have you ever had cause to regret any sacrifice you made for him? He has said, that “if any man leaves father and mother, and house and lands, for His sake and the Gospel’s, he shall receive a hundred-fold more in this life; and in the world to come, eternal life! Mark 10:29-30.” Is not this true? Have you not found it to be so by actual experience? Go on, “strong in the Lord and in the power of his might.” Only, with Caleb, “follow the Lord fully,” and you shall with him assuredly obtain a blessed portion in the promised land. “Faithful is He who has called you; who also will do it!”

Charles Simeon (1759-1836)

Numbers 9:21-23

“Sometimes the cloud stayed only from evening until morning, and when it lifted in the morning, they set out. Whether by day or by night, whenever the cloud lifted, they set out. Whether the cloud stayed over the tabernacle for two days or a month or a year, the Israelites would remain in camp and not set out; but when it lifted, they would set out. At the LORD’s command they encamped, and at the LORD’s command they set out. They obeyed the LORD’s order, in accordance with his command through Moses.”

The conducting of Israel in the wilderness by a pillar and a cloud is often mentioned in the Holy Scriptures; but in no place so fully as here. From the fifteenth verse to the end of this chapter is the same truth repeated again and again, with very little variation.

It would seem, however, that the guiding of Israel was not the only use of the pillar and the cloud. These conductors appear, indeed, to have rested on the tabernacle; but to have occupied at the same time such a space, as to give light to the whole camp of Israel by night, and to afford them a cooling shade by day; so that the people might be protected from the burning rays of the sun, which, in that climate, nothing but a miracle could enable them for a continuance to sustain. This information we have from David, who says, that God “spread a cloud for a covering; and fire, to give light in the night, Psalm 105:39.”

But the regulating of their motions is that particular point to which my text adverts; and to which therefore, exclusively, I shall direct your attention. It is obvious, that the extreme uncertainty of the movements made by the cloud must keep the people in continual suspense. This was a state of discipline proper for them. And we shall find it a profitable subject of contemplation, if we consider:

I. The use of this discipline to them.

The whole system of God’s dealings with them in the wilderness was intended to promote their spiritual welfare. Moses, at the close of their wanderings there, says to them, “You shall remember all the way which the Lord your God led you these forty years in the wilderness, to humble you, and to prove you, to know what was in your heart—whether you would keep his commandments, or not, Deuteronomy 8:2.”

But the circumstance mentioned in my text was of very peculiar use:

1. To show them what they were.

Truly they wore a rebellious and stiff-necked, people, even from the first moment that God sent to take them under his more immediate protection, Deuteronomy 9:7; Deuteronomy 9:24. The very moment that anything obstructed their wishes, or disappointed their expectations, they murmured against the Lord. The mercies they received were altogether overlooked by them, and produced no effect to compose their minds, or to reconcile them to anything which bore an untoward aspect. The wonders of Egypt, and the passage of the Red Sea, with the destruction of all their enemies in the mighty waters, were soon forgotten, “they were disobedient at the sea, even at the Red Sea, Psalm 106:7.” To such a degree did they rage against the dispensations of Heaven, that they frequently regretted that ever they had come out of Egypt, and occasionally proposed to make a captain over them, and return there again.

Now the particular dispensation mentioned in my text had a strong tendency to elicit these unholy feelings. For sometimes the cloud moved by day; at other times it commenced its motions by night; and the whole people were compelled to follow it immediately, or to be left behind. Sometimes it continued its course for days and nights together without intermission; at other times it stopped for days, and months, and even a whole year together, without ever moving from its place. These sudden changes greatly irritated their rebellious spirit.

On one occasion, we are told, “they departed from the mount of the Lord three days’ journey; and the ark of the covenant of the Lord went before them in the three days’ journey, to search out a resting place for them, Numbers 10:33.” From whence it is evident, that they found no resting-place during those three days. And what was the effect of this upon their impatient minds? They so murmured against the Lord, as to provoke him greatly to anger. Moses says, “The people complained; and displeased the Lord; and the Lord heard it; and his anger was kindled; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp, Numbers 11:1.”

On another occasion, when “they had journeyed from Mount Hor, by the way of the Red Sea, to compass the land of Edom,” we are told, “the soul of the people was much discouraged because of the difficulty of the way. And the people spoke against God, and against Moses, Why have you brought us up out of Egypt, to die in the wilderness Numbers 21:4-5.”

Nor were their evil passions less called forth by the long suspension of their movements. A whole year without any progress was a severe trial to their impatient minds, when a less space than that had sufficed to bring them from the brick-kilns of Egypt to the borders of the promised land. Had nothing occurred to try them, they would never have “known what spirit they were of;” but, when such frequent occasions were administered for the discovery of their evil dispositions, it was impossible but that they must see and acknowledge that they were indeed “a rebellious and stiff-necked generation.”

2. To show them what they should be.

In this respect, the discipline here used was admirably calculated to inform their minds.

Almighty God, by a visible symbol of his presence, graciously undertook to guide them in all their way. On every occasion of need, he showed himself abundantly sufficient for the task he had undertaken. To his power there was no limit, whether to subdue their enemies, or to supply their needs. What, then, befit them, but to express the deepest gratitude for this wonderful condescension, and to commit themselves entirely to his fatherly care? Their song at the Red Sea should have continued to be their song under all circumstances, “Who is like unto you, O Lord, among the gods? Who is like you, glorious in holiness, fearful in praises, doing wonders! Exodus 15:11.”

When circumstances arose that were trying to their feelings, or which they were not altogether able to account for, one might expect that their past experience of God’s wisdom and goodness would suffice to allay any rising irritation, and to induce a submission to his sovereign will. They knew what ready acquiescence they themselves expected from their own children and servants, in any appointments which they should make; and it was but reasonable that they should place the same confidence in God, as they themselves required of their fellow-creatures.

The successive orders to proceed or stop would naturally lead them to consider themselves as altogether at God’s disposal, and to seek all their happiness in serving and obeying him. What should they do, but keep themselves in readiness at any time, in any way, to any extent to follow his leadings and fulfill his will?

The precise state of mind which this dispensation called for was that which comprised their entire duty, and would ultimately conduce to their truest happiness.

But it was not for their sakes only that this discipline was used, but for ours also; as will clearly appear, while we consider,

II. The instruction it conveys to us.

We should not limit these things to the generation then existing, nor to that peculiar people. The whole of that mysterious dispensation had a reference to the dispensation under which we live; and the particular circumstance mentioned in our text is expressly spoken of in that view, “The Lord will create upon every dwelling-place of Mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for upon all the glory shall be a defense, Isaiah 4:5.” It may well be considered as teaching us:

1. What we may expect from God.

There was no mercy given to the Jews, which we ourselves may not expect at God’s hands. In fact, all that he did for them, he will do for us.

Did he direct them in all their way? He will go before us also, and direct our way. This he declares, in many express promises, “In all your ways acknowledge him, and he shall direct your paths, Proverbs 3:6.” We may say of God’s people now, as certainly as of his people of old, “The steps of a godly man are ordered of the Lord, Psalm 37:23;” and, “The Lord shall guide you continually, Isaiah 58:11.”

But we must be careful not to form wrong notions respecting the guidance which we are authorized to expect. The Jews lived under a dispensation, the blessings whereof were chiefly carnal; but we live under a dispensation which is altogether spiritual, “We walk by faith, and not by sight, 2 Corinthians 5:7.” It is not by anything obvious to the senses that God will guide us; but by his word and Spirit. His Word is the one rule by which we are to walk. There is not anything we are bound to do, but we may find it there; nor anything contained in that blessed volume, but what, according to our ability, we are bound to do. Everything must be referred “to the Law and to the testimony;” and agreeably to that must we more in all things.

We are not to expect the Holy Spirit to direct us by any impulses unconnected with the Word. To be looking for visions, or impressions of any kind independent of the word, is to delude our own souls. The way by which the Holy Spirit will guide us is this: He will sanctify the dispositions and desires of our souls, and thus enable us to “discern good from evil, and light from darkness.” He will give us “a single eye; and then our whole body will be full of light, Matthew 6:22.” Then we shall be prepared to understand the word; and be enabled and inclined to follow it; and in this way he will fulfill his promise, that we “shall hear a voice behind us, saying: This is the way; walk in it! Isaiah 30:21.”

This is exactly what he has taught us to expect, “The meek he will guide in judgment, the meek he will teach his way, Psalm 25:9;” the judgment shall be rectified, in the first instance, by the influence of the Holy Spirit; and then shall the way of duty be made clear before our face; the word becoming, not only “a light to our feet in general, but a lantern to our every step! Psalm 119:105.”

2. What we should render to him.

If we could but realize the state of mind which this mode of conducting Israel required, we would see at once what are those graces which we should cultivate in our journey towards the heavenly land.

We should exercise:

dependence without anxiety,

submission without murmuring,

obedience without reluctance.

We should depend on him without anxiety. We should leave God altogether to “choose our inheritance for us, Psalm 47:4,” and to “appoint the bounds of our habitation, Acts 17:26.” We should consider ourselves as entirely under his care and guidance, as a child is under the direction of his father; and, being assured of his fatherly regards towards us, we should “cast our care altogether upon him! 1 Peter 5:7.”

We should submit to him without murmuring. We cannot see the reasons of all his dispensations; nor is it needful that we should. We should feel convinced of this, that, however inexplicable they may be to us, he is too wise to err, and too good to inflict pain without some adequate cause. We should “know in whom we have believed;” and satisfy ourselves with this composing thought, “You do not realize now what I am doing, but later you will understand! John 13:7.”

We should obey him without reluctance. We must not inquire whether his commands are pleasing to flesh and blood, or not. We must be anxious only to know what his will is; and then, though it be to march at midnight, or to continue our journey for many wearisome days and nights together, or to be kept by his providence in a state of inactivity for years—we should rise to the occasion, and endeavor to approve ourselves to him as faithful and obedient children.

In a word, to be continually with him, enjoying his presence, fulfilling his will, and pressing forward to his glory—this is the Christian’s duty; this is the very end of his redemption, and the way to his inheritance.

ADDRESS.

Consider yourselves as now in the state of Israel advancing through the wilderness; and expect that, “as God’s children, you shall be led by his Holy Spirit, Romans 8:14.” Yet be careful not to expect more than God has promised. Do not suppose that you shall be so led as to be kept from all error. It is not God’s design to render any man infallible, or so to guide him that he shall have no ground for fear and self-distrust. We must, under all circumstances, feel a jealousy, lest Satan should take advantage of us, or our own deceitful hearts should beguile us. The Israelites, though under the cloud, fell short of the promised land, 1 Corinthians 10:1; 1 Corinthians 10:5, because “their hearts were not right with God, neither were they steadfast in his covenant Psalm 78:37.” But, if you will “follow the Lord fully,” you may look up to him with holy confidence, that now “he will guide you by his counsel, and hereafter he will receive you to glory! Psalm 73:24.”

Charles Simeon (1759-1836)

Numbers 6:22-27

The LORD said to Moses, “Tell Aaron and his sons, ‘This is how you are to bless the Israelites. Say to them: “The LORD bless you and keep you; the LORD make his face shine upon you and be gracious to you; the LORD turn his face toward you and give you peace.”‘ “So they will put my name on the Israelites, and I will bless them.”

The exercise of benevolence is that which every child of God should cultivate to the uttermost; but ministers above all should consider it as the distinguishing badge of their office; they are compelled indeed sometimes to “use sharpness;” but whether they rebuke, or whether they exhort, they should be actuated by nothing but a principle of love. Under the law, it was a very important part of the priestly office to bless the people; and God prescribed a form of words to be used by Aaron and his sons in the discharge of that duty. The circumstance of its being a prescribed form of words, did not render it the less efficacious for the people’s good; nor can any words better express the scope and end of the Christian ministry. If the people are brought to receive abundant communications of grace and peace, and to surrender up themselves entirely to God, a minister can desire nothing more in this world; his labors are well repaid. To promote this blessed end, we shall,

I. Explain the words before us.

God is here making known his will to Moses, and directing him what orders to give to Aaron and his sons respecting the execution of their priestly office and there are two duties which he assigns to them:

1. To bless the people in God’s name.

This was repeatedly declared to be their office, Deuteronomy 21:5; and the constant practice of the Apostles shows that it was to be continued under the Christian dispensation. In conformity to their example, the Christian Church has universally retained the custom of closing the service with a pastoral blessing. We are not indeed to suppose that ministers can, by any power or authority of their own, convey a blessing, Acts 3:12; they can neither select the people who shall be blessed, nor fix the time, the manner or the degree in which any shall receive a blessing. But, as stewards of the mysteries of God, they dispense the bread of life, assuredly expecting, that their Divine Master will give a beneficial effect to the ordinances of his own appointment.

The direction in the text was confirmed with an express promise, that what they spoke on earth should be ratified in Heaven; and every faithful minister may take encouragement from it in the discharge of his own duty, and may consider God as saying to him, Bless the congregation, “and I will bless them to this effect, see Luke 10:5-6 and John 20:23.”

2. To claim the people as God’s property.

To “put the name of God upon them” is, to challenge them as “his portion, the lot of his inheritance, Deuteronomy 32:9.” This every minister must do in most authoritative terms; and not only claim them as his property, but excite them with all earnestness to surrender up themselves to his service. Nor shall their exhortations be lost; for God will accompany them “with the Holy Spirit sent down from Heaven;” and the people, constrained by a divine impulse, shall say, “I am the Lord’s! Isaiah 44:3-5.” Moreover, in their intercessions for the people, they are also to urge this plea with God on their behalf, Daniel 9:17-19; Jeremiah 14:9. Thus are they to strengthen the connection between God and them; and to promote that fellowship with God, which is the end, as well as means, of all spiritual communications.

Having thus explained the general import of the words, we shall,

II. Notice some truths contained in them.

Amidst the many profitable observations that may be deduced from the text, there are some deserving of peculiar attention:

1. The priests under the law, while they blessed the people, typically represented the office of Christ himself.

Christ as our High-Priest performs every part of the priestly office; and it is remarkable that he was in the very act of blessing his disciples, when he was taken up from them into Heaven, Luke 24:50-51. Nor did he then cease, but rather began, as it were, to execute that office, which he has been fulfilling from that time to the present hour.

Peter, preaching afterwards to a vast concourse of people, declared to them, that to bless them was the great end for which Jesus had ascended, and that he was ready, both as a Prince and a Savior, to give them repentance and remission of sins, Acts 3:26; Acts 5:31.

Let us then conceive the Lord Jesus standing now in the midst of us, and, with uplifted hands, pronouncing the blessing in the text; is there one among us that would not cordially add, “Amen, Amen?” Nor let this be thought a vain and fanciful idea, since he has promised to be wherever two or three are gathered together in his name, and that too, for the very purpose which is here expressed. Compare Matthew 18:20 with Exodus 20:24.

2. Though ministers are used as instruments to convey blessings, God himself is the only author and giver of them.

The very words which the priests were commanded to use, directed the attention of all to God himself; nor could the frequent repetition of Jehovah’s name fail to impress the most careless auditor with a conviction, that the blessing could come from God alone.

Perhaps too, the mystery of the Holy Trinity might be intimated in these expressions, since it is certain that we, under the clearer light of the Gospel, are taught to look to the Father, Son, and Holy Spirit, as the distinct, though united, authors of all spiritual good, 2 Corinthians 13:14. We ought indeed to reverence God’s ministers as the authorized dispensers of his blessings, 1 Thessalonians 5:13; but we must look for the blessings themselves to God alone; and endeavor to exercise faith:

in the Father as the fountain of them,

in Christ as the channel in which they flow,

and in the Holy Spirit as the agent, by whose divine energy they are imparted to the soul, Revelation 1:4-5.

At the same time we should remember the obligation which these mercies lay us under, to devote ourselves entirely to the service of our gracious and adorable Benefactor.

3. However weak the ordinances are in themselves—yet shall they, if attended in faith, be available for our greatest good.

Nothing can be conceived more simple in itself than a priestly blessing; yet, most undoubtedly, it brought down many blessings upon the people. And can we suppose that God will put less honor upon his ordinances under the Gospel dispensation? Shall not “grace, mercy and peace, flow down from God the Father, and from the Lord Jesus Christ,” in answer to the fervent intercessions of his ministers, 2 Timothy 1:2. These three words seem to contain all that is implied in the text.

Though ministers are but earthen vessels—yet shall they impart unto the people the richest treasures, 2 Corinthians 4:7. Their word shall not be in vain, but shall accomplish God’s good pleasure, and prosper in the thing whereunto he has sent it, Isaiah 55:10-11. Let not then the blessing be so often slighted, as though it were only a signal to depart; but while it is delivered with solemnity in the name of God, let every heart be expanded to receive the benefit. Let every one consider himself in particular as the person addressed. “You” was repeated six times, though addressed to the whole congregation, that every person might feel himself as much interested as if he alone were present; and may the experience of all attest at this time, that God is ready to “grant us above all that we can ask or think!”

Charles Simeon (1759-1836)

Numbers 6:21

“‘This is the law of the Nazirite who vows his offering to the LORD in accordance with his separation, in addition to whatever else he can afford. He must fulfill the vow he has made, according to the law of the Nazirite.'”

The Nazarites, in the best times of the Jewish state, were eminently pious. God himself declares concerning them, that “they were purer than snow, and whiter than milk, Lamentations 4:7.” The very order of Nazarites was instituted by divine appointment, on purpose that they might be blessings to the nation, and preserve the tone of piety and morals from decay. It was a favor to that people that “God raised up of their sons for prophets;” nor was it less so, that he raised up of their “young men for Nazarites, Amos 2:11.”

Some, as Samson and John the Baptist, were separated by God himself even from their mother’s womb; and the express order was given, that from their very birth they should drink no wine, and that no razor should come upon their head, Judges 13:4-5; Judges 13:7; Judges 13:14; Luke 1:15. Others perhaps, like Samuel, might be consecrated by their parents from the womb, 1 Samuel 1:11.

But, in general, the separation of themselves to be Nazarites was altogether voluntary and for a fixed time. The custom continued even to the apostolic age. Paul himself seems to have completed the vow of Nazariteship at Cenchrea, Acts 18:18; and when there were four men performing it at Jerusalem, he, in order to remove prejudice from the minds of those who thought him adverse to the law of Moses, united himself with them, bearing part of the charges attendant on that vow, and conforming himself in everything to the prescribed ritual, Acts 21:23-24.

The law respecting them is contained in the chapter now before us; and, agreeably to the arrangement made for us in our text, we shall consider it as containing,

I. The Nazarite’s vows.

The particulars of their vow are here minutely detailed:

They separated themselves for a season to an extraordinary course of attendance upon God. During that season they were not to touch any wine, or grapes either moist or dried. They were not to cut their hair, or to approach any dead body, or to mourn even for a father or a mother verse 2-8. If, by any unforeseen accident, a person should fall down dead near them, or a corpse be brought nearly into contact with them, they were to shave their head, and offer both a burnt-offering and a sin-offering (to atone for the pollution they had contracted), and were to begin again the term of their separation, the whole that had passed having been rendered null and void, verse 9-12.

The design of it, though not expressly declared in Scripture—yet may without difficulty be ascertained.

It seems that the order of Nazarites was intended to prefigure Christ, who, though not observant of the laws relating to that order, was from eternity consecrated to the service of his God, not only by the designation of his Father, but by his own voluntary engagement, and completed the course of his obedience until he could say, “It is finished!”

But we have no doubt respecting the design of God to exhibit to us in the Nazarites, a pattern for our imitation. The appointment itself has ceased with the law, “the believing Gentiles” are expressly told that they “are not required to observe any such thing, Acts 21:25.”

But, though the form has ceased, the substance remains. We are called to consecrate ourselves unreservedly to God. This is our duty, and our privilege. “We are not our own; we are bought with a price;” and therefore bought, “that we may glorify God with our bodies and our spirits, which are his.” Every one among us should subscribe with his hand, and say, “I am the Lord’s! Isaiah 44:5; Romans 14:7-8.” We need not literally abstain from wine; but we should show a holy superiority to all the pleasures of sense. We may enjoy them, because “God has given us all things richly to enjoy;” but we should not seek our happiness in them, or be at all enslaved by them; or value them any further, than we can enjoy God in them, and glorify him by them.

The same indifference should we manifest also in relation to the cares of this life. We may mourn indeed, but never indulge that “sorrow of the world which works death.” Having God for our portion, the loss of all earthly things should be comparatively but little felt. We are not called to that singularity of dress which marked the Nazarites to public view; but surely we are called not to be conformed to every idle fashion, or to be running into all the absurdities which characterize the votaries of this world. A Christian should despise such vanities, and “be no more of this world, than Christ himself was of the world.” From sinful pollution of every kind we should stand at the remotest distance; we should “have no fellowship with the unfruitful works of darkness,” but “be purged from dead works to serve the living God.” What caution, what holy fear should we maintain! What dread of dishonoring our Lord, and walking unworthy of our holy profession! Surely we should “abstain even from the appearance of evil,” and labor to “be pure as God himself is pure!” If at any time, through weakness or inadvertence, we contract pollution, we must not think to proceed as if we had done nothing amiss. No, sin, of whatever kind, must be repented of; for, if it be continued in, it will infallibly destroy us, Ezekiel 18:24.

We must, like the Nazarite, instantly apply ourselves to the atoning sacrifice of Christ, and seek remission through his precious blood. Yes, like him too, we must renew our dedication of ourselves to God, just as if we never had been devoted to him before. This is the safest way, and by far the happiest. If we stand doubting and questioning about our former state, it may be long before we come to any comfortable conclusion; but if we leave the consideration of past experiences, or use them only as grounds of deeper humiliation, and devote ourselves to God again as we did at the beginning—we shall most honor the mercy of our God, and most speedily attain renewed tokens of his favor.

At the completion of their vows they were required to present,

II. The Nazarite’s offerings.

These are particularly specified; they consisted of a male lamb for a burnt-offering, to acknowledge God’s goodness to them; an ewe-lamb for a sin-offering, to obtain mercy at his hands; and a ram for a peace-offering, to show that they were in a state of favor and acceptance with God. Besides these, they were to offer a basket of unleavened bread, consisting of cakes mingled with oil, and wafers anointed with oil, with a meat-offering and a drink-offering. Of these a greater portion was given to the priest than on other occasions; for, not only the wave-offering and the heave-shoulder were his, but also the other shoulder of the ram, which was sodden or boiled, was added, with one unleavened cake and one unleavened wafer; and, after having been put into the hands of the Nazarite and waved before the Lord, were given to the priest as his portion. The Nazarite’s hair also was shaved, and was burnt in the fire which boiled the peace-offerings. Thus was the termination of their vow publicly made known; and they, released from those particular obligations, were at liberty to resume the enjoyments which during their separation they had voluntarily renounced, verse 13-20.

It would not be easy to mark with precision the exact design of these multiplied observances; but from a collective view of them we may gather,

1. That of all that we do, we should give the glory to God.

This was designed by the burnt-offering, as also by the heave-offering; they were acknowledgments to God, that his goodness to them was great, and that the service which they were enabled to render him had been the fruit of his love, and the gift of his grace. Thus should all our services be viewed. If they be regarded by us as grounds of self-preference and self-delight, they will be odious to God in proportion as they are admired by us. We should never for a moment forget, that “it is by the grace of God we are what we are.” “It is God who gives us both to will and to do, and that too altogether of his good pleasure.” Our sufficiency even for a good thought is derived from Him alone. Instead of imagining therefore that we lay God under obligations to us for any works that we do, we must remember that the more we do for God, the more we are indebted to God.

2. That, after all that we can do, we need a saving interest in the sin-atoning blood of Christ.

This was clearly manifested by the sin-offering. The Nazarite’s hair was not burnt on the altar of the burnt-offerings, to make atonement, but with the fire that boiled the peace-offerings, to make acknowledgment. However holy our lives are, even though we were sanctified to God from the very womb, and never contracted such a degree of pollution as should destroy our hope of acceptance with him—yet must we be washed in “the fountain open for sin,” even the fountain of Christ’s blood, which alone “cleanses from all sin.” There is iniquity cleaving to our holiest things; and an atonement is as necessary for them as for our grossest sins; and that atonement can be found only in the sacrifice of Christ.

3. That when our term of separation is fulfilled, our joys shall be unrestrained for evermore.

“After that, the Nazarite may drink wine, verse 20.” Just so, after the short period of mortification and self-denial assigned to us here on earth, we shall “enter into the joy of our Lord,” even into “his presence, where there is fullness of joy, and pleasures for evermore.” The dread of pollution shall then be past; and the tokens of humiliation be put away. Then shall we “drink new wine in the kingdom of our Father;” and O! how sweet those draughts, of which, in our present state of separation, it was not permitted us to taste! More encouragement than this we need not, we cannot, have. Let us only contemplate “the blessedness of those who die in the Lord,” and we shall need no other inducement to live unto the Lord.

APPLICATION.

The term, Nazarite, imports separation; and though, as has been observed before, the ordinances relative to Nazarites are no longer in force, their duties, in a spiritual view, are obligatory on us. Paul says, “Come out from among the ungodly, and be separate, and touch not the unclean thing; and I will be a Father unto you, and you shall be my sons and daughters, says the Lord Almighty.” You remember too it was observed, that “God raised up young men to be Nazarites.” O that the young among us would be foremost in the surrender of themselves to God! How would the world be benefitted! how would God be glorified!

With respect to women, a vow of theirs, if not allowed by their father or their husband, was made void; so that they could not separate themselves, as Nazarites, without the permission of those who had the control over them, Numbers 30:1-16; but there is no such controlling power now, none to prevent a surrender of our souls to God. The answer to any opposing authority must be, “We ought to obey God rather than men.” Let nothing then keep us from executing the purposes which God has inspired; but let us, both old and young, “yield up ourselves as living sacrifices unto God, assured that it is no less a reasonable service, than it is an acceptable service”.

Charles Simeon (1759-1836)

Numbers 5:29-30

“This, then, is the law of jealousy when a woman goes astray and defiles herself while married to her husband, or when feelings of jealousy come over a man because he suspects his wife. The priest is to have her stand before the LORD and is to apply this entire law to her.”

Many tests for marital unfaithfulness have been devised by man; but they are all superstitious, delusive, cruel, and unjust. But there has been one established by God himself, which was open to no objection. It was appointed for the satisfaction of any who might conceive themselves injured by their wives. The jealous husband might bring his wife to a tribunal, at which the heart-searching God was to be both witness and judge.

The process was this: he was to bring his wife to the priest; and with her an offering, not of fine wheat flour, but of barley meal; and that without either oil or incense; (the offering being intended to mark her humiliating and afflicted state.) He was then to take some holy water out of the laver, and to mix with it some dust from the floor of the tabernacle; and to repeat to the woman a form of imprecation; to which the woman was to say, ‘Amen, so be it,’ in token of her full consent to every part of it. This curse was then to be written in a book, and washed off again into the vessel that held the water; so that the water might be, as it were, impregnated with the curse. Then the offering was to be waved before the Lord, and part of it to be burnt upon the altar, in token that an appeal was made to God. Then the water was given to the woman to drink; and immediately it was seen whether she had been justly or unjustly accused.

If she had been guilty of unfaithfulness to her marriage vows, the curse she had imprecated upon herself came upon her; instantly her belly began to swell, and her thigh to rot; and her shame became visible to all.

If, on the contrary, she was innocent, the water she had drunk produced no such effect, but rather a blessing from God came upon her.

“Such was the law of jealousy,” as set forth in the chapter before us. But it is not on the provisions of this law, nor on its sanctions, that we intend to dwell; it is sufficient for us to know that such and such things were done, and that such and such effects were produced. It is to the uses of this law that we would direct your attention; and they will be found replete with interest and instruction.

Its use was two-fold; political, and moral:

I. Political.

Many of the Jewish laws were adapted exclusively to that people, and were wholly inapplicable to any other nation. The Jews lived under a Theocracy. God himself was their temporal, no less than their spiritual, Governor. Doubtful causes were referred to his decision; and there were means appointed for the manifestation of his will respecting them. Of this nature was the trial of a suspected wife; it was conducted by a direct appeal to God. This singular institution was of great national utility:

1. As a guardian of domestic peace.

It must almost of necessity happen, that some husband, either through the perverseness of his own temper or the indiscretion of his wife, should feel “a spirit of jealousy” arising within him. Wherever such a thought is indulged, it corrodes, and eats out all domestic happiness; and, especially among a people so hard-hearted as the Jews, who were ever ready to put away their wives on the slightest occasions, it would lead to almost an immediate dissolution of the nuptial bonds. The miseries consequent on such hasty divorces may be more easily conceived than described. But when a man had the means of redress in his own hands, he would be less willing to indulge suspicion; or, if it arose, he would not suffer it to rankle in his bosom; he would either dismiss it from his mind, or bring it to an issue at once; that if it were justly founded, he might be released from his marital connection; or, if unfounded, be delivered from his painful apprehensions.

Thus the law in question would retard the rise of jealousy, diminish its force, and facilitate its extinction; at the same time that it would prevent unjust divorces, and reconcile the mind to any which the circumstances of the case might require.

2. As a preservative of public virtue.

It is the hope of concealment that gives an edge to temptation. A thief will not steal, if he knows that he must infallibly be detected; nor will the adulterer lay his plans of seduction, if he knows that he cannot possibly conceal his guilt. Now, the remedy being in the hands of the injured party, and the outcome of a trial certain, men would be cautious how they subjected themselves to such tremendous consequences as they had reason to expect.

Women too would be upon their guard, not merely against the actual commission of sin, but against the smallest approximation towards it. The impossibility of escape would be a fence to their virtue, a barrier which no temptation could force. From their earliest days they would feel the necessity of being reserved in their habits, and circumspect in their conduct; and of abstaining, not only from evil, but from even the appearance of evil. For though they should not be found criminal to the extent that the jealousy of their husbands had led them to imagine, few would wholly exculpate them, or think that they had not given some grounds for suspicion; and the consciousness of this would make the trial itself extremely formidable even to those who had nothing to fear on account of the ultimate decision.

Hence then it is manifest, that the existence of this law would give a beneficial check to the passions of mankind, and operate in the most favorable manner on all classes of the community.

Its use, as political, was important; but it was still more so as,

II. Moral.

Minute and trifling as many of the Jewish laws may appear, there was not one but was intended to inculcate some great lesson of morality. This which we are considering was of very extensive benefit. It had a direct tendency,

1. To convince the skeptical.

The general notion of mankind is, that God does not attend to their actions, “The Lord does not see, neither does the Almighty regard it,” is the language of every heart, Isaiah 29:15; Psalm 73:11; Job 22:13-14. But a single execution of this law would carry an irresistible conviction to every mind. It is supposed that the crime committed has been so secret, that no human being, except the two guilty people, were acquainted with it. It is supposed also that no clue for the discovery of it could possibly be found. Behold the outcome of this ordeal, and the offending woman justifying that God who had inflicted vengeance on her; could any doubt now remain, whether God sees our actions or not; or whether he will allow sin to pass unpunished?

The most determined atheist (if such a being could be found) must, like the worshipers of Baal, be convinced at such a sight, and exclaim, “The Lord, he is God; the Lord, he is God!” “Truly there is a God who judges in the earth, Psalm 58:11. Such passages as Psalm 139:11-12 and Job 34:21-22 would now appear to him in their true light!”

2. To reclaim the wicked.

What must be the feelings of a man, who, after having rioted in iniquity, beholds such a scene as this? Must it not bring his own iniquities to his remembrance? Must he not tremble at the thought of appearing before this holy Lord God, and at the prospect of those judgments that shall be inflicted on him? Must he not realize in a measure, that shame which he will be exposed to in the presence of the assembled universe, and that misery which will be coeval with his existence? Yes; methinks he already begins to smite upon his bosom, and cry for mercy; and determines from henceforth to walk in newness of life.

3. To comfort the oppressed.

Where a woman of blameless character was made the victim of her husband’s jealousy, with what holy confidence would she drink the appointed cup, and make her appeal to the heart-searching God! In what triumph would she depart from the tabernacle, when God himself had borne a public testimony to her innocence!

From hence then might every one, whose name the breath of calumny had blasted, assure himself that a time was coming, when God would vindicate his injured character, and cause his righteousness to shine as the noonday. David, under the accusations of Saul, consoled himself with this prospect, Psalm 7:3-8; and lived to attest the fidelity of God to those who trust in him, Psalm 18:16-20; and to recommend from his own experience this remedy to others, Psalm 37:4-6.

True, the interposition of God may not, towards others, be so immediate, or so visible, in this world; but, in the world to come, if not before, shall that promise be fulfilled to every servant of the Lord, “Every tongue that shall rise against you in judgment you shall condemn, Isaiah 54:17; Isaiah 66:5.”

We cannot conclude the subject without recommending to all,

1. To beware of appealing lightly to God.

It is grievous to hear how carelessly men swear by God, or use the term, ‘God knows.’ But, however light men make of such appeals, God hears them; and he will, sooner or later, manifest his indignation against all who so profane his holy name. Instantaneous displays of his vengeance are sometimes even now given, in order to check such impiety; but, if he bears with such people for a season, in due time “their sin shall surely find them out!”

2. To stand ready for the final judgment.

This law has ceased; but there is another tribunal, to which all, whether male or female, married or unmarried, shall be summoned. There shall we be brought by our heavenly “Husband,” “who is a jealous God, yes, whose very name is Jealous! Exodus 34:14;” and by his infallible decision will our eternal state be fixed.

Think what must have been the frame of a woman’s mind on the eve of her trial, when she knew herself to be guilty—must she not be filled with fear and trembling? How then can any of us be mirthful and thoughtless in the prospect of such a judgment as we have to pass! We cannot but acknowledge that we are justly branded as “adulterers and adulteresses, James 4:4.” Let us therefore confess our sins with all humility of mind, and wash in that “fountain which was opened for sin and for impurity.”

Charles Simeon (1759-1836)

Leviticus 26:40-42

“But if they will confess their sins and the sins of their fathers—their treachery against me and their hostility toward me, which made me hostile toward them so that I sent them into the land of their enemies—then when their uncircumcised hearts are humbled and they pay for their sin, I will remember my covenant with Jacob and my covenant with Isaac and my covenant with Abraham, and I will remember the land.”

We are apt to feel a jealousy respecting the divine mercy, as though a free and full exhibition of it would cause men to make light of sin. But the inspired writers seem never apprehensive of any such effects.

In the passage before us God has set forth his promises to his people, if they should continue obedient to them; and the most tremendous threatenings, in case they should become disobedient. Yet even then, though he foreknew and foretold that they would depart from him and bring upon themselves his heavy judgments, he told them, that, if even in their lowest state they should return to him with humiliation and contrition, he would restore them to his favor, and to the land from whence they should have been expelled.

What encouragement the pious Nehemiah derived from these declarations, may be seen in the prayer he offered; in which he reminded God of them, and sought the accomplishment of them to his nation in a season of deep distress, Nehemiah 1:5-9. May the contemplation of them be attended with similar effects to our souls, while we consider,

I. What is that repentance which God requires.

We find in the Scriptures a great variety of marks whereby true repentance may be known; but we shall confine our attention to those which are set forth in the text. It is there required,

1. That we should acknowledge our guilt.

Our fathers’ sins, as well as our own, are just grounds of national humiliation; in the repentance that is purely personal, our own sins, of course, are the chief, if not the exclusive, sources of sorrow and contrition. But our sins should be viewed in their true light, not as mere violations of our duty to man, but as acts of hostility against God. Sin is “a walking contrary to God,” or, in other words, a willful, persevering, habitual opposition to his holy will; nor do we ever appreciate our own character aright, until we see our whole lives to have been one constant scene of rebellion against God; Even adultery and murder, though so directly militating against the welfare of society, were considered by David as deriving their chief aggravations from this source, “Against You, You

2. That we should justify God in whatever judgments he may inflict.

Though we think ourselves at liberty to “walk contrary to God,” we do not consider him as at liberty to “walk contrary to us,” but murmur and repine if at any time he punishes us for our iniquities. But whatever judgments he may have inflicted on us, we must say, “You have punished us less than our iniquities deserved, Ezra 9:13.” We should even view his denunciations of wrath in the future world as no more than the just desert of sin; and be ready to acknowledge the justness of the sentence, if we ourselves are consigned over to everlasting misery on account of our sins; I know that, when we consult only our proud reasonings on the subject, it is hard to feel entirely reconciled to the declarations of God respecting it; but a sight of sin in its various aggravations will silence us in a moment, and compel us to cry out, “Lord God Almighty, true and righteous are your judgments! Revelation 16:7.”

3. That we should be thankful for any dispensation that has been the means of “humbling our uncircumcised hearts”.

This is one of the most decisive evidences of true repentance. Nothing but genuine contrition can ever produce this. We may submit to afflictive dispensations with a considerable degree of patience and resignation, even though we have no just view of our guilt before God; but we can never be thankful for them, until we see that sin is the greatest of all evils, and that everything is a mercy which leads us to repent of sin. Until we are brought to this, we can never be truly said to “accept the punishment of our iniquity.” We must accept it as a fatherly chastisement, a token of love, a blessing in disguise; we must say from our hearts, “It is good for me that I have been afflicted!”

These marks sufficiently characterize the repentance which God requires. We now proceed to mark,

II. The connection between repentance and the exercise of mercy.

It is strange that any should imagine repentance to be meritorious in the sight of God. Our blessed Lord has told us, that obedience itself can lay no claim to merit; and that “when we have done all that is commanded, we should confess ourselves to be unprofitable servants.” Who does not see that an acknowledgment of a debt is a very different thing from a discharge of that debt; and that, if a condemned criminal be ever so sorry for his offences, and acknowledge ever so sincerely his desert of punishment, his sorrow cannot cancel the debt which he owes to the laws of his country; much less can it give him a claim to great rewards! It is not then on a ground of merit, that God pardons a repenting sinner. Nevertheless there is a connection between repentance and pardon; there is a fitness and suitableness in the exercise of mercy towards the penitent:

1. On God’s part.

Repentance glorifies God, as much as any action of a creature can glorify him. It expresses an approbation of his law, and of the penalties annexed to it; it exalts the goodness and mercy of God, by the hope which it entertains of ultimate acceptance with him. There is not any perfection of the Deity which repentance does not honor. Hence Joshua said to Achan, “My son, give glory to the Lord God of Israel, and make confession unto him! Joshua 7:19.”

2. On the part of the penitent himself.

If a man were pardoned without repentance, he would feel little, if any, obligation to God; and would be ready to commit the same iniquities again, from an idea that there was no great enormity in them. But when a person is truly penitent, he admires and adores the riches of that grace that is offered him in the Gospel; and, having tasted the bitterness of sin, he is desirous to flee from it, as from the face of a serpent.

Hence it is that so great a stress is laid on repentance, in the text, “If they are humbled, then will I pardon”—then I can do it consistently with my own honor; and then will they make a suitable improvement of the mercy given unto them.. It will be profitable yet further to inquire into,

III. The ground and measure of that mercy which penitents may expect.

The expressions in the text are very peculiar. Thrice is mention made of that covenant which God made with Abraham, and renewed with Isaac and Jacob. And why is this repetition used, but to show that that covenant is the ground and measure of all God’s mercies towards us. As far as it related to the Jewish nation, it assured to them the enjoyment of the promised land. But it relates also to the spiritual children of Abraham; and assures to them all the blessings of grace and glory. It is that covenant whereby God engaged that “in Abraham’s Seed should all the nations of the earth be blessed.” Of that covenant Christ was the Mediator and Surety. He undertook to fulfill the conditions of it, that we might partake of its benefits. These conditions he did fulfill, “he made his soul an offering for sin;” and now claims the accomplishment of the promise, that “he should see of the travail of his soul and be satisfied.” This covenant God remembers on behalf of penitent transgressors; and all his engagements contained in it he will perform.

It is not because penitents deserve mercy, that he will impart it to them, but because he has promised it in that covenant; and for the very same reason will he impart unto them all the blessings of salvation. All the riches of his glory shall be given to them, because they lay hold of that covenant, and look to him to approve himself faithful to his own engagements.

As an improvement of this subject, we would suggest to you two things:

1. Be thankful that you are yet within the reach of mercy.

The state represented in the text is such as might be thought altogether hopeless. But God says. “If then they are humbled, and they then accept the punishment of their iniquity, He will even then remember his covenant.” Surely this shows us that none should despair of mercy, but that, whatever be our state of guilt or misery, we may yet “cry unto God, even as Jonah did, from the belly of Hell, Jonah 2:2.”

But how many are there who are now beyond the reach of mercy! God does not say that, if we cry unto him in another world, he will regard us. No, we shall then cry in vain for “a drop of water to cool our tongues!” O that we might improve this day of grace, this day of salvation!

2. Have especial respect unto the Covenant of Grace.

It is to that that God looks; and to that should we look also. It is that alone which is the real ground of all our hopes. This matter is by no means sufficiently understood among us; we do not consider, as we ought, the stupendous plan of salvation revealed to us in the Gospel. If we saw more clearly the nature and necessity of the covenant which God entered into with his only dear Son for the redemption of a ruined world, we would form a far better estimate of the malignity of sin, and of our obligations to the mercy of God. Beloved brethren, remember this covenant, both for the humiliation and encouragement of your souls. Independent of that, you must expect nothing; but by pleading it before God. you shall obtain what “neither eye has seen, nor ear heard, nor heart conceived!”

Charles Simeon (1759-1836)