Numbers 32:6-7

“Moses said to the Gadites and Reubenites: Shall your countrymen go to war while you sit here? Why do you discourage the Israelites from going over into the land the LORD has given them?”

Actions are good or evil according to the motives from which they proceed; but, as motives are known only to God, it must often happen that our conduct is either viewed in too favorable a light, or subjected to unmerited censure. Our inability to delve into the hearts of men should certainly incline us at all times to lean rather to the side of charity, and to hope and believe all things of a favorable nature, as far as circumstances will admit. This consideration however is not to operate so far as to blind our eyes to what is manifestly evil, or to keep us from reproving those who act amiss.

Magistrates in particular must proceed with firmness in suppressing wickedness of every kind, and by timely interference must stop the contagion of bad example. Thus did Moses, when the Reubenites and Gadites presented a request to him, which he deemed injurious to all the other tribes. They asked to have the land on the east side of Jordan for their portion, instead of any part of the land of Canaan; and Moses, conceiving their request to proceed from improper and unjustifiable motives, expostulated with them, and reproved them with great severity. Let us consider,

I. The grounds of Moses’ apprehensions.

There was ample reason for the fears Moses entertained respecting them.

Their request seemed to be dictated by selfishness, worldliness, and unbelief. As soon as Sihon king of the Amorites, and Og the king of Bashan were subdued, and their fertile territories were seized, these two tribes requested to have the exclusive possession of their land, under a pretense that it was pre-eminently suited to them, on account of the number of their flocks and herds. As for their brethren belonging to the other ten tribes, let them go and fight their way among the Canaanites, and get possession of whatever they could; but the land which was already subdued, and which was of the richest quality, they desired to have allotted to themselves without any further trouble.

This land was not within the precincts of Canaan; moreover, it would be far removed from the ordinances of religion and from the house of God; but they did not seem to regard either of these considerations in comparison with an ample, easy, and immediate settlement.

The inhabitants of the promised land were exceeding numerous and warlike; and could never be dispossessed without many bloody contests. Perhaps, after all, the victory over them might be dearly purchased, or possibly might never be attained; hence also might arise the willingness of the suitors to forego their share in what was uncertain, if they might be permitted to possess what was already gained.

Such was the construction which Moses put upon the conduct of these two tribes, and such was the ground of those reproofs which he administered.

And is there not ground for similar fears whenever a similar conduct prevails?

If a minister at this day sees his hearers selfish, mindful of their own comforts, but inattentive to the wants and miseries of others, has he not reason to fear concerning them? When it is eminently characteristic of the true Christian to “mind, not his own things, but the things of others, Philippians 2:4,” and there is a manifest failure in this respect among his people, ought he not to be “jealous over them with a godly jealousy,” and to warn them of their self-deceit?

Again, if he observes any professors of religion to have become worldly; if he finds them so intent on their present interests, as to be comparatively indifferent about the ordinances of religion, and the ultimate possession of the heavenly land; if he sees them studious of their present ease, and averse to spiritual conflicts—then must he not of necessity “stand in doubt of” such people? Does not love itself require him to “change his voice towards them,” and to adopt the language of admonition and reproof?

Once more, if he sees them yielding to unbelief, and resting satisfied with a present portion, through desponding apprehensions respecting the attainment of a better inheritance, does it befit him to be silent? Ought he not to exert himself in every way to repress such a spirit, and to stimulate his people to a more befitting conduct? Must he wait for open and notorious transgressions before he opens his lips in expostulations and reproofs? Surely not; the example of Moses in the text, and of Paul on various occasions, 2 Corinthians 11:2; Galatians 4:19-20, shows what are the emotions which every such instance should produce, and what methods every faithful minister should adopt to counteract such evils.

While we justify Moses on reviewing the grounds of his apprehensions, we shall find reason to congratulate him on,

II. The effects of it.

From himself it produced a faithful remonstrance.

It is but too common to express our fears and jealousies to others, and to conceal them from the person who is the subject of them. But Moses abhorred any such concealment; he felt the importance of suggesting all his fears to those who were most interested in being made acquainted with them; and he accordingly addressed himself to the people themselves.

He set before them the pernicious tendency of their example, which was calculated to discourage all the children of Israel; he also reminded them of the similar conduct of their fathers, which had involved them all in one common ruin; and assured them, that they would bring a similar destruction on the present generation, if they persisted in such unreasonable desires, verses 6-15.

Thus he acted like a true friend, and a faithful servant of the Lord. It was thus that Paul also acted towards Peter, when by a temporizing and timid policy he was endangering the liberty of the Christian Church. Thus also are we to act agreeably to that precept, “You shall not hate your brother in your heart; but you shall surely rebuke your neighbor, lest you incur sin because of him, Leviticus 19:17.”

From them it called forth a satisfactory explanation.

They did not, on the one hand, either acknowledge, or deny, the fault imputed to them; nor on the other hand, did they take the slightest offence at it. But for the satisfaction of Moses they voluntarily engaged to accompany their brethren in arms, and even to go before them to the battle; and to continue with them until the whole land should be subdued, and every tribe should be in possession of its destined inheritance. This was fair and equitable; and Moses readily acquiesced in the proposal. He warned them however, that, if they should ever recede from their purpose, and violate their engagement, “their sin should surely find them out,” and be visited upon them.

Thus were matters settled to the satisfaction of all parties; the apprehension of Moses evinced his concern for their welfare; and, if it did not give birth to the proposal which was made, it certainly confirmed the people in their determination to execute it with boldness and fidelity.

A similar instance of apprehension towards these very tribes occurred, when they were returning to their families after the conquest of Canaan, Joshua 22:11-33. On that occasion indeed they were evidently blameless, notwithstanding the appearances were, as in the present case, very much against them. But the outcome in both was happy; and we learn from both to admonish with candor, and to receive admonitions with humble gratitude; being more intent on satisfying the minds of those who are offended, than on lowering our accusers by any recriminations.

This subject will naturally furnish us with some important hints:

1. Maintain on all occasions an apprehension over yourselves.

The heart is justly said to be “deceitful above all things;” and “Satan can easily transform himself into an angel of light.” Even the Apostles themselves on some occasions “knew not what spirit they were of;” they supposed themselves actuated by pure and holy zeal, when they were influenced by nothing but pride and revenge. It is highly probable that these two tribes took credit to themselves for far more unselfishness than they possessed; and that Moses saw more of their real disposition, than they themselves were aware of. This appears from the solemn charge which Moses gave them, even after he had acceded to their proposal.

We are sure that this is frequently the case among ourselves; under the idea of a prudential regard for our families and our property, we are very apt to indulge a worldly and selfish spirit; and to be unconscious of evils which are but too visible to others. Let us remember this. We see it in others; let us guard against it in ourselves.

2. Be ready to assign the reasons of your conduct to others.

It may easily happen that our conduct may appear to others in a more unfavorable light than it ought; and if they knew our real views, they would form a different judgment respecting it. Now then we should not be angry with them because they express their doubts respecting any particular action; but should be ready to satisfy their minds, precisely as we would, if they inquired into the grounds of our faith, 1 Peter 3:15.

The Apostle Peter, when called to an account by all the other Apostles for “going to uncircumcised Gentiles and eating with them,” thought it no degradation to assign his reasons to them, but was glad of an opportunity of removing their misapprehensions, Acts 11:2-4. Though they seemed to have been somewhat hasty in condemning him, he was not angry with them; he knew the purity of their motives, and felt a pleasure in declaring to them the designs of God towards the Gentile world.

Happy would it be for us, if there were in all of us such a mind as this. But, alas! the quick sensibility which is manifested by us when any fault is pointed out; our extreme backwardness to acknowledge it, and our proneness to condemn our admonishers rather than ourselves, render the duly of admonishing one another extremely difficult. Let us however cultivate a better spirit, and “esteem it a kindness, if the righteous smite and reprove us.” Let us receive their admonitions “as an excellent oil, which shall not break our head, Psalm 141:5,” but rather heal the wounds which our own misconduct may have occasioned.

3. Endeavor so to walk, that your actions may carry their own evidence along with them.

In some circumstances our actions must of necessity be open to misconstruction. Paul in circumcising Timothy and not Titus, and in “becoming all things to all men,” must appear to many to be guilty of inconsistency. But his general spirit would bear such ample testimony to the integrity of his mind, that all candid people must at least withhold their censures, even when they could not discern the exact propriety of his conduct. Where there was real danger of his laying a stumbling-block before others, he invariably leaned to the safer side, and would deny himself in things that were most innocent, rather than by indulgence ensnare the consciences of others, 1 Corinthians 8:13.

Thus should we endeavor to act. We should “abstain from all appearance of evil.” We should be careful that our “good may not be spoken evil of, Romans 14:16.” In a word, we should “be circumspect in all things;” and “so make our light to shine before men, that all who behold it may be constrained to glorify our Father who is in Heaven.”

Charles Simeon (1759-1836)

Numbers 31:48-50

“Then the officers who were over the units of the army–the commanders of thousands and commanders of hundreds–went to Moses and said to him, “Your servants have counted the soldiers under our command, and not one is missing. So we have brought as an offering to the LORD the gold articles each of us acquired–armlets, bracelets, signet rings, earrings and necklaces–to make atonement for ourselves before the LORD.”

Numberless are the occasions on which we are led to admire the condescension of God towards his chosen servants; and one of considerable importance occurs in the chapter before us. He had doomed Moses to die in the wilderness without ever setting his foot upon the promised land; and the time was nearly come for the execution of the sentence upon him. But God graciously determined to give him a pledge of those blessings which were shortly to be poured out on the surviving generation. He therefore directed Moses to “avenge the children of Israel of the Midianites, before he should be gathered unto his people.” Moses gives immediate orders to carry into effect the divine command; but he remarkably alters the language which Jehovah had used.

“The LORD said to Moses, “Take vengeance on the Midianites for the Israelites, Numbers 31:1-2.”

“So Moses said to the people, “Arm some of your men to go to war against the Midianites and to carry out the LORD’s vengeance on them, Numbers 31:3.”

The Lord marked his tender concern for Israel’s good; but Moses showed a paramount concern for the glory of his God. Thus it is that the condescension and kindness of God should ever be received; and while God seeks the best interests of his people, we should seek his glory above every other consideration; to that every interest of ours should be subordinated.

The order being issued, a thousand from every tribe went forth to battle; (for, when God was with them, it was alike easy to subdue their enemies with many or with few,) and Phinehas, who had displayed his zeal for God in the matter of Zimri and Cozbi, was sent with them to animate their exertions. We have no particular account of the engagement; but the consequences of it are minutely detailed, and may profitably be distinctly considered. We notice:

I. Their victory over Midian.

This was most complete. All the five kings who came out against them were slain; and all their forces destroyed. That all Midian did not come to the battle, appears from this, that in two hundred years afterwards they were again a powerful nation; but all who engaged in this conflict were destroyed, their cities also were taken, and their fortresses demolished. “Balaam also,” who, though foiled in his former endeavors, had returned to them, “was slain among them with the sword.”

Now this victory is instructive, whether we regard it in a historical view, or typical view.

As a historical fact, it teaches us, that no power can withstand the arm of the Lord; that, when aided by him, we are infallibly sure of victory; and that all who determinately set themselves against him shall perish! They may boast of their knowledge, and may wish to “die the death of the righteous;” but they shall surely be numbered with the enemies of God at last!

As a type, it shows us what shall ultimately be the fate of all our spiritual enemies. Our strength may appear as nothing in comparison with theirs; but it shall prevail, and our exertions be crowned with perfect victory.

II. Their slaughter of the captives.

“Now kill all the boys. And kill every woman who has slept with a man, Numbers 31:17.”

On the return of the Israelites from battle, Moses went forth to meet them; but finding that they had not slain the women with the men, but had taken them captives, together with the male children—he was much displeased; and ordered them to destroy all, except the females who were virgins.

Our natural compassion for the weak and helpless makes us shudder at such an order as this, and to wonder how the soldiers could be induced to carry it into execution. But we must remember that God has a right over his creatures, to take them away at any time and in any manner that he sees fit. Whether he sweeps them away by a pestilence, or an earthquake, or cuts them off by the sword—he is no more to be accused of harshness towards them, than if he takes them away by the more common means of disease and old age.

It must be remembered too, that the women in particular had forfeited their lives by tempting the Israelites to whoredom and idolatry. Already had they occasioned the destruction of twenty-four thousand Israelites; and, if allowed to live, might have successfully renewed their former practices. It was necessary therefore in that view also to cut them off, both mothers and daughters indiscriminately; all having, either by action or connivance, been accessory to Israel’s ruin.

As for the male children, they, though not actually involved in their parents’ iniquities—were justly, as in almost all cases they must be, involved in their parents’ punishment.

With respect to the Israelites themselves, they were no more to be blamed, than any people are who act as executioners under the orders of the civil magistrate. No one condemns the jury who by their verdict subject their fellow-creatures to the penalty of death; nor the judge who pronounces sentence; nor the jailer who confines the criminal; nor the officers who attend the execution; nor the man that employs the instrument of death.

No one condemns the angel who destroyed the Egyptian first-born, nor him who in one night slew a hundred and eighty-five thousand of the Assyrian army. Nor can any one justly condemn the Israelites, who executed the divine command in the slaughter of their captives.

The case was peculiar, and not applicable to modern warfare; nor was it intended as an example to us.

But, as a lesson, it is of great importance; since it shows us that peculiar judgments await those who tempt others to sin; and that, though they may escape for a time, the most signal vengeance shall fall on them at last!

It teaches us also (for this, as well as the foregoing circumstance, admits of a typical application) that we must destroy all our spiritual enemies without exception; not those only that seem more immediately to threaten our destruction, but those also, which, though apparently weak and insignificant, may warp us from our duty, or in time become strong and formidable.

III. Their dedication of the spoils.

Immense were the spoils taken on this occasion; and the distribution of them which God appointed, seemed to afford universal satisfaction. Half was given to the congregation at large, and half was reserved for the warriors who took them. From each was a tribute taken for God; from the half belonging to the congregation, a fiftieth part; and from that belonging to the warriors, a five hundredth part. This shows us, that God must have a portion of all that his providence has allotted to us; whether we earn it ourselves, or receive it as the fruit of others’ labor, God must be acknowledged in it, and be glorified with it.

But, on mustering the troops, a most wonderful fact was ascertained. Notwithstanding only twelve thousand went to the war, and the enemy whom they attacked were so numerous, and their success had been so great, not one single man was missing from their ranks! This filled them with utter astonishment, and with the most lively gratitude; and all with one accord desired to make their acknowledgments to God, by dedicating to him a part, if not the whole, of the gold and jewels which they had taken, every man for himself. Accordingly, the whole of the spoil having been purified either by fire or water, and the soldiers themselves also having been purified from the pollution which the slaughter of so many people, and the touching of the dead, had occasioned, the gold and jewels were presented unto God for the service of his sanctuary, “as an atonement for their souls.”

The word “atonement” which is here used, is not to be understood as importing an expiatory sacrifice, but only (as it is afterwards explained) “a memorial.” These spoils were presented, precisely as the half shekel, or “atonement-money,” was appointed to be, in commemoration of a most wonderful deliverance, Exodus 30:12-16.

The Israelites presented them:

First, as an acknowledgment of their desert; for they deserved death, no less than the people whom they had destroyed.

Next, as a memorial of their deliverance, which was truly astonishing.

Lastly, as a testimony of their gratitude; a sense of which they desired to retain to the end of life; and to transmit to their last posterity.

O that there were in all of us such a heart! O that we could see in such a view our obligations to God! O that we were thus forward to express our sense of them in every possible way!

The preservation of our lives is not indeed so manifest, as in their case; but it is not at all less the work of God. Think of the diseases and accidents to which we have been exposed, and the havoc made by them on those around us; and you shall see that we, no less than the Israelites, are indebted for our lives to the good providence of our God!

Apply the same thought to our souls; and then say whether we have not as abundant calls for gratitude, as they!

How then shall we testify our gratitude to God? I answer, Whatever he has given to us for a prey? Let us present that to him for a sacrifice of thanksgiving. Has he given us time, and health, and money, and influence; and, above all, has he infused a heavenly life into our souls? Let us devote it all to him, and “glorify him with our bodies and our spirits which are his.”

The Israelites thought their jewels would be ill employed as ornaments for their wives or daughters, when they might be of use for the service and honor of God; thus should we also estimate whatever we possess; not by the gratification it will afford to our pride and vanity, but by the good it will enable us to do to our fellow-creatures, and the service in which it may be employed for our heavenly Benefactor. This only would I observe in relation to it, that we must first give up ourselves to God, and then our property, 2 Corinthians 8:5. Without our hearts no sacrifice whatever will be accepted by him; but if we “give ourselves to him as living sacrifices, we shall perform a holy, a reasonable, and an acceptable service, Romans 12:1;” and every victory we gain, together with every blessing we enjoy, whether public and national, or private and personal—demands it at our hands.

Charles Simeon (1759-1836)

Numbers 28:3-10

Say to them: ‘This is the offering made by fire that you are to present to the LORD: two lambs a year old without defect, as a regular burnt offering each day. Prepare one lamb in the morning and the other at twilight, together with a grain offering of a tenth of an ephah of fine flour mixed with a quarter of a hin of oil from pressed olives. This is the regular burnt offering instituted at Mount Sinai as a pleasing aroma, an offering made to the LORD by fire. The accompanying drink offering is to be a quarter of a hin of fermented drink with each lamb. Pour out the drink offering to the LORD at the sanctuary. Prepare the second lamb at twilight, along with the same kind of grain offering and drink offering that you prepare in the morning. This is an offering made by fire, an aroma pleasing to the LORD.

“‘On the Sabbath day, make an offering of two lambs a year old without defect, together with its drink offering and a grain offering of two-tenths of an ephah of fine flour mixed with oil. This is the burnt offering for every Sabbath, in addition to the regular burnt offering and its drink offering.”

This burnt-offering, our text informs us, “was ordained in Mount Sinai,” nearly forty years before the period at which it was again enjoined Exodus 29:38-41. Commentators are not agreed respecting the reason of its being again so circumstantially repeated. Some have thought that the observance of this ordinance had been entirely neglected in the wilderness; and that from hence arose the necessity of enjoining it again, in order that it might not be neglected when they should come into the land of Canaan. Nor is this opinion without some foundation; for the prophet Amos, and after him the first martyr, Stephen, complains of the most grievous neglect of duty among the Israelites in the wilderness, and of their worshiping idols in preference to the living God, “It is written in the book of the Prophets,” says Stephen, “O house of Israel, have you offered to me slain beasts and sacrifices by the space of forty years in the wilderness? Yes, you took up the tabernacle of Moloch, and the star of your God Remphan, figures which you made to worship them; and I will carry you away beyond Babylon, Amos 5:25-27; Acts 7:42-43.”

But it is altogether incredible that Moses should have allowed such a public dereliction of duty as this; and, if he had, it is impossible that God should have spoken of him as a servant “faithful in all his house.” We apprehend therefore that it was not of these sacrifices which depended upon Aaron and Moses, but of other sacrifices which depended more upon the people, and which they had neglected to offer on the proper occasions, that the prophet speaks; and consequently, that there was some other reason for renewing the appointment of the ordinance before us.

The true reason seems to be, that, as all who had come out of Egypt, from twenty years old and upward, had perished in the wilderness, and as Aaron was dead, and Moses himself had but two or three months to live, it was desirable that this new generation should have this ordinance enjoined from God himself, that they might be duly impressed with a sense of its great importance. The repetition of it moreover is of use to us, inasmuch as it shows us that some deep mystery must be contained in it, and that much valuable instruction is to be derived from it. Let us then consider,

I. The matter of which this offering consisted.

There were two very distinct offerings united:

1. The lamb.

This was to be “of the first year,” and “without spot;” and it was to be slain, and then consumed by fire upon the altar, as “a sacrifice of a sweet savor unto the Lord.”

Can anyone doubt what this imported? Can anyone fail to see in this a type of the Lord Jesus Christ, whom one Apostle speaks of as “a lamb without blemish, and without spot, 1 Peter 1:19;” and another Apostle represents as “the Lamb,” even “the Lamb who was slain, Revelation 5:8-9,” to whom all the glorified saints in Heaven ascribe the honor of their salvation, saying, “Salvation to our God who sits upon the throne, and unto the Lamb! Revelation 7:10.”

It is worthy of observation, that the very first sacrifices of which any mention is made in Scripture, were lambs. It was “of the firstlings of his flock” that Abel offered; and by that offering he obtained very peculiar tokens of God’s favor and acceptance, Genesis 4:4 with Hebrews 11:4. And there is reason to believe, that the skins, with which Adam and Eve were, by God’s appointment, clothed immediately after the fall, were of lambs which they had previously offered in sacrifice, Genesis 3:21; and in reference to this early appointment, as well as to the everlasting decrees of God, the Lord Jesus is called “The Lamb slain from the foundation of the world, Revelation 13:8.”

We shall not detain you in order to point out the correspondence between Christ and these spotless lambs, in the perfection of his nature, in the holiness of his life, or in the intent of his death; but, passing by these things as known and understood among you, we shall content ourselves with saying, that, in this offering, there was virtually the same proclamation made to the Jews, as was afterwards expressly made by John the Baptist, “Behold the Lamb of God, who takes away the sin of the world! John 1:29; John 1:36.”

2. The meat-offering and the drink-offering.

With the lamb a portion of flour, about three quarts, was to be offered, mixed up with somewhat more than a quart of beaten oil; and while they and the lamb were burning together upon the altar, some strong generous wine, (of equal quantity with the oil,) was to be poured out as a libation; and the whole together being consumed by fire, was “of sweet savor unto the Lord.”

The meaning of this is not so clear as that which relates to the lamb. It may possibly be a tribute of thanksgiving to God for all his mercies, which are comprehended under the terms, “corn, and wine, and oil;” and, in that view, the ordinance will be a compound of prayer and praise, corresponding with that injunction of Paul, “in everything by prayer and supplication, with thanksgiving, let your requests be made known unto God, Philippians 4:6.”

But we rather suppose that there is an allusion made here to feasts, of which corn and wine and oil were very distinguished parts; and that the consumption of these upon the altar was intended to convey the idea that God himself feasted with his people, and would always meet them with tokens of his love, whenever they came to him as sinners, trusting in the atonement that would in due time be offered for them.

This interpretation is clearly countenanced by the gracious promises which God made, when first he instituted this ordinance on Mount Sinai; saying, “There I will meet you, to speak there unto you; and there I will meet with the children of Israel; and the tabernacle shall be sanctified by my glory, Exodus 29:42-43.” In this view the ordinance is most instructive; in that it announces the truths proclaimed afterwards by the voice of Christ himself, “No man comes unto the Father but by me;” and, “him who comes unto me, I will never cast out! John 6:37; John 14:6.”

That which distinguishes this offering from all others will be found particularly in,

II. The manner in which it was presented.

Many offerings were only occasional; but this offering was stated, and was renewed daily throughout the year. The things to which we would more particularly call your attention are,

1. The union of the different materials.

Meat-offerings and drink-offerings were indeed sometimes offered with other sacrifices; and sometimes also by themselves; but here they were constantly presented and consumed with the lamb. Now, if we regard them as expressions of gratitude to God, they show that with our acknowledgments of guilt we should invariably render unto God a tribute of praise.

If, on the other hand, we regard them as presented unto God in order that by the consumption of them on his altar he may express, as it were, his communion with us, and his acceptance of us, then they show that in our applications for mercy through the Redeemer’s sacrifice, we should draw near to God with a confidence of finding favor in his sight.

Now such a union of feelings and dispositions in our hearts is most desirable. We are not so to lean to the side of humiliation as to encourage despondency, nor so to confide in God as to lose all our tenderness and contrition; but we should at all times “rejoice with trembling, Psalm 2:11,” and tremble with rejoicing.

2. The frequency with which they were offered.

Every morning and every evening they were to be offered throughout the year; and from this circumstance they were called “a continual burnt-offering.” Now there were two things in particular, which this circumstance was calculated to impress on the people’s minds; the one was their continual need of a sin-atoning sacrifice; the other was, the continued efficacy of that which should in due time be offered.

Not a day passed but they were repeatedly reminded, even the whole congregation, that they were sinners before God, and must seek salvation through Him whom this offering typified; (O that we also might bear in mind that beneficial lesson!) they were reminded too that there was in this sacrifice, a sufficiency for the sins of the whole world. Not the greatest sinner in all Israel was excepted, if he did but really with penitential sorrow seek for pardon in this way; nor, as long as the world shall stand, shall any one plead the merits of the Redeemer’s sacrifice in vain. The shadows were repeated, because they were shadows; but Christ who is the substance, has made a complete atonement for the sins of the whole world, and “by one offering of himself has perfected forever them that are sanctified! Hebrews 10:14.”

3. The increase of them on the Sabbath-day.

This is particularly noticed in the text; the lambs, and the meat and drink-offerings, were doubled on that day. What a reverence for the Sabbath was this calculated to inspire! It showed to all, that though that day is a day of rest from worldly business, it ought to be a day of peculiar exertion in the things of God. Then should all the faculties of the soul be summoned to the service, or, I should rather say, to the enjoyment, of God. We should keep a holy feast unto him, and seek a more abundant measure of communion with him. In the closet, in the family, in the public assembly—we should be endeavoring to advance his glory; in a word, we should labor to spend the whole day, as it were, in “fellowship with him, and with his Son, Jesus Christ.” Not that we need to be all the day in acts of devotion; it is the habit, which we should particularly attend to; and we may vary our services, so as to render them all more easy and delightful.

Shall it be thought that under the Gospel this strictness is not necessary? We answer, that, though the ceremonial part of the Sabbath is superseded, the moral part remains; and, on that day, as well as every other day, our sacrifices, instead of being diminished, should be increased. It is of the times of the Gospel that Ezekiel speaks, though in terms taken from the law; and the attentive reader will see that more is required of us than of the Jews; and that both our services and enjoyments should be augmented in proportion to our superior advantages, Ezekiel 46:14 on common days; and Ezekiel 46:4-5 on the Sabbath-day. Let not us be sparing of our services, and God will not be sparing of his communications, Isaiah 64:5.

Charles Simeon (1759-1836)

Numbers 27:15-21

Moses said to the LORD, “May the LORD, the God of the spirits of all mankind, appoint a man over this community to go out and come in before them, one who will lead them out and bring them in, so the LORD’s people will not be like sheep without a shepherd.”

So the LORD said to Moses, “Take Joshua son of Nun, a man in whom is the spirit, and lay your hand on him. Have him stand before Eleazar the priest and the entire assembly and commission him in their presence. Give him some of your authority so the whole Israelite community will obey him. He is to stand before Eleazar the priest, who will obtain decisions for him by inquiring of the Urim before the LORD. At his command he and the entire community of the Israelites will go out, and at his command they will come in.”

When great and good men are taken away, we are apt to suppose that their places cannot be adequately supplied. But God can raise up instruments at any time to carry on his gracious purposes in the world. When Elijah was taken up to Heaven in a fiery chariot, his servant Elisha was ready to imagine, that all the stay and support of Israel was removed, “My father, my father! the chariot of Israel and the horsemen thereof!” but Elijah’s mantle fell upon Elisha. Thus, when Moses had received God’s final decision respecting his dying in the wilderness, it seemed as if the nation of Israel would be left as sheep without a shepherd; but God, in answer to the prayer of Moses, appointed one to succeed him, who fulfilled his trust as well as Moses himself could have done.

The points for our present consideration are,

I. The concern of Moses for the people committed to him.

The last forty years of his life he had spent entirely in their service; and now that he could superintend them no longer, he was concerned that a successor should be appointed by God himself; so that all occasion for rivalship might be cut off, and all discord and anarchy be prevented. In this he acted,

1. As a true patriot.

Patriotism is a virtue which all public men affect, but which very few possess. Selfishness is by far the more prevailing character. Many, when they can hold the reins of government no longer, would rather be succeeded by one of moderate talents, whose inferiority should cause regret for their departed worth, than by one of transcendent abilities, whose eminence should eclipse their virtues, and cause their services to be forgotten. A regard for their own credit would outweigh their desire for the public good.

Besides, the generality of patriots exert all their influence to aggrandize their own families; and appoint to places of trust and honor, not those whom in their consciences they think most fit for the office, but those who from family or party considerations will most confirm their power, or perpetuate the honor of their name.

The very reverse of all this was displayed in the conduct of Moses. He was fearful lest the people should have any reason to regret his loss. He was anxious that a person should be selected and qualified by God himself; so that the administration of their affairs might be conducted to the greatest possible advantage. And though he had children of his own, he placed them in no peculiar situation either of church or state; but left them to occupy the humbler post of common Levites, while Aaron’s children succeeded to the priesthood, and one of another tribe was nominated as his successor in the government.

Moreover, the manner of evincing his concern for the people’s welfare, was such as is little known to modern patriots; he evinced it not by declamatory harangues, but by praying to God for them. Happy would it be, if those who in this day make such professions of zeal in the service of their country, would manifest it before God in their secret chamber, entreating him to direct their counsels and prosper their endeavors! To secure his direction and blessing for those in power, would be a better proof of patriotism, than to be aiming incessantly at their subversion and ruin.

2. As a faithful minister.

Moses presided over Israel, both as a Church, and as a Nation; and he showed the same regard for their spiritual interests, as for their temporal interests. He well knew, that the appointment of a truly religious governor would equally conduce to their good in both respects. Hence he prayed, that God would set one over them, who would “go in and out before them,” leading them by his example, as well as directing them by his authority; and though doubtless this might principally refer to the wars which they were about to wage—yet it certainly comprehended also every part of the governor’s office, whether civil or religious.

Such is the prayer which every pious minister must offer, when he finds the time of his dissolution drawing near. He must not be satisfied with having discharged his own duties conscientiously, but must “labor earnestly for them in prayer,” desiring to have his flock committed to one who shall watch over them with diligence, and minister unto them with fidelity; one who will not merely direct them aright, but will go before them in the way, as the eastern shepherds were accustomed to do.

In this he must manifest his resemblance to the Savior, who “had compassion on the people, because they were as sheep having no shepherd, Matthew 9:36;” in this too he must follow the footsteps of the Apostles, who strove, both by oral and written communications, to perpetuate the effect of their labors, Acts 20:25-32; 2 Peter 1:12-15.

How pleasing and acceptable this intercession was, we see in,

II. The gracious provision which God made for them.

Here, as in ten thousand instances, God answered the petitions presented to him without delay.

1. He selected a suitable person for the office.

“Take Joshua,” says he, “a man in whom is the Spirit.” Yes, such are the magistrates and ministers whom God appoints; he selects those in whom are suitable qualifications for the post assigned them, or, at least, people whom he himself will fit for their office. A talent for government is implied in this expression, but it implies also real piety; which is absolutely requisite for a due discharge either of the magisterial or ministerial office. None can act for God, who do not act from him, that is, by grace received from him; and consequently, none can make the best use of their authority, who are not taught by the Spirit to use it for the furtherance of religion, and for the glory of God.

O that such people were universally selected to manage the concerns both of church and state! We might hope for a far richer blessing on the nation at large, and far infinitely greater good to the Church of Christ, if such people, and such only, were invested with the sword of magistracy, or the pastoral staff. At all events, both magistrates and ministers may learn from hence, what qualification they should chiefly seek, for a profitable discharge of their respective offices.

2. He prescribed the mode of his ordination to it.

“Set him before Eleazar, and before all the congregation,” said the Lord, “and lay your hand upon him, and give him a charge in their sight, and put some of your honor upon him;” that is, invest him now, before your death, with a part of your own authority; that all, seeing whom I have chosen, may acknowledge him as their governor, and render a willing obedience to his commands.

This mode of ordaining Joshua was calculated to answer every end that could be wished. It effectually prevented all competition, and strengthened his hands for the arduous employment that was assigned him; and we may well suppose that Joshua would be deeply impressed with these ceremonies, and long retain a remembrance of the charge given to him, confirmed as it was by an additional charge from God himself, Deuteronomy 31:7-8; Deuteronomy 31:14-15; Deuteronomy 31:23.

Nor is this mode of appointing Joshua uninstructive to us; for, a similar mode of consecrating people to divine offices has ever since obtained in the Church of God. The deacons who were first ordained by the Apostles, to superintend the temporal concerns of the Church were set apart in this way, Acts 6:3; Acts 6:6; and both priests and elders were afterwards consecrated with nearly the same forms, 1 Timothy 4:14; Acts 14:23. And may we not hope that similar effects are still produced on the minds of many at their solemn consecration to the work of the ministry? We have no doubt they are; and on the days which are especially set apart for praying to God in behalf of those who are to be ordained, a still richer blessing would rest upon them; and the imposition of hands be accompanied with a more abundant communication of the Holy Spirit to their souls, Compare Deuteronomy 34:9 with 2 Timothy 1:6.

3. He promised him all needful assistance in it.

It must of necessity be, that in the government of that people many cases would arise, wherein he would need direction from above. Moses had on such occasions enjoyed immediate access to the Deity. But another mode of communication had been fixed by God for all succeeding governors. The Urim and Thummim (which import light and perfection) were in the breastplate, which was worn by the high-priest; and by means of that breastplate, God, in some way unknown to us, revealed his will. To Joshua he particularly promised, that he would communicate to him in this way all needful information; so that, whatever difficulties might arise, he should have infallible means of ascertaining the mind of God. Doubtless that method of obtaining instruction is now at an end; but the prayer of faith will yet prevail, so that God’s ministers and people shall not seek his race in vain. If they truly desire his direction, they shall be preserved from any important error, and be guided into all necessary truth, “The meek he will guide in judgment; the meek he will teach his way.”

From this subject we may clearly learn,

1. The blessedness of the Christian church.

How happy were the Jews to have such an intercessor as Moses, and such a governor as Joshua! Follow Joshua in his course, from the moment of his appointment to the moment of his death; what a series of victories, until he had conquered the land, and distributed it according to the divine purpose! But if we envy the Jews their divinely-appointed head, what objects of envy must we be, who have the Lord Jesus Christ himself for our Head! He is the true Joshua, to whom “the Spirit is given without measure, Isaiah 11:2-3; John 3:34.” He also is made “Head of the Church,” and is “ascended up on high, that he may fill all things;” and through him the very weakest of his people shall be “more than conquerors.” Let us then “be strong in the Lord and in the power of his might,” and not doubt but that “he will bruise Satan under our feet shortly.”

2. The duty of advancing in every possible way its best interests.

If we are magistrates or ministers, our duty is proportionably difficult, and our responsibility proportionably solemn. O that all who have been placed in such offices, felt as they ought the obligations that are upon them! Let ministers in particular, who have a far greater charge than that of magistrates committed to them, give themselves up wholly to the execution of their trust. Let them fear lest the blood of those who die in their sins, be laid to their charge. And let them so fulfill their ministry, that they may give up their account with joy, and not with grief.

Charles Simeon (1759-1836)

Numbers 26:63-65

“These are the ones counted by Moses and Eleazar the priest when they counted the Israelites on the plains of Moab by the Jordan across from Jericho. Not one of them was among those counted by Moses and Aaron the priest when they counted the Israelites in the Desert of Sinai. For the LORD had told those Israelites they would surely die in the desert, and not one of them was left except Caleb son of Jephunneh and Joshua son of Nun.”

The Israelites in some respects had an advantage over us, inasmuch as they had the most stupendous miracles wrought before their eyes; but we have an incomparably greater advantage over them, in seeing the accomplishment of many prophecies relating to them, and the design of God in his diversified dispensations towards them. The miracles would strike the senses more forcibly for a little time; but the accomplishment of prophecy commends itself to our judgment, and operates with more permanent effect.

The event before us, for instance, carries an irresistible conviction with it to every reflecting mind. The Israelites had been numbered in the wilderness of Sinai, Numbers 1:1-3; but for their sin at Kadesh-barnea, where they refused to go up and possess the land, they were doomed to die in the wilderness, Numbers 14:28-30. Two exceptions alone were made, Caleb and Joshua, who had boldly testified against the wickedness of the people on that occasion, and encouraged them to maintain a confidence in their God.

Now the time for entering into Canaan was nearly arrived; and Moses and Eleazar were commanded to number the people again, and to ascertain, for the instruction of the nation at large, the perfect accomplishment of this prophecy. Accordingly, it was ascertained by minute investigation, and it is here distinctly affirmed for the benefit of the whole world. The fact that is here asserted, is often mentioned in the New Testament for the benefit of the Church at this day; and it is in this particular view that we shall insist upon it. It was intended to show us:

I. That sinners derive no security from their numbers.

There is a conceit in the minds of men, that God can never condemn so many as are walking in the ways of sin. Though they cannot but acknowledge that the lives of a few pious people are far more agreeable to the Scriptures than those of the generality of mankind—yet they deem it presumptuous in these to imagine themselves in a safer state than others. As for the distinctions which are made in the Word of God, the promises of life to the godly, and the threatening of death to the ungodly, they are accounted of but little weight. Men’s own surmisings, however groundless, are made to outweigh the plainest declarations of Holy Writ.

Here then the matter has been put to a trial. The whole nation of Israel had offended God, and were to be excluded from the promised land; but two individuals, who had withstood the torrent of iniquity, were to have the honor and happiness of entering into Canaan. Now on the borders of that land the people are numbered a second time; and after a complete survey of every tribe, it is declared, yes twice declared, that “not a man” against whom the judgment had been denounced, had survived.

Thus it will assuredly be in the eternal world.

Men are now told that the unrighteous shall not enter into Heaven; but, because they constitute the great mass of mankind, they doubt whether the threatening will be executed. Nevertheless, when a scrutiny shall be made of those who shall be at the right hand of God, there will not be found a single man whom God in his word had consigned to Hell. The “broad and frequented road will be found to have led to destruction;” nor will so much as one have attained to life, who did not “enter in at the strait gate, and walk in the narrow way! Matthew 7:13-14.”

II. That no outward privileges or professions will save them.

In this view in particular is the destruction of the Israelites proposed to our consideration in the New Testament, Jude verse 5 and 1 Corinthians 10:1-6 and Hebrews 3:17-19; Hebrews 4:1. Their privileges were exceeding great, and they could boast of having experienced the most marvelous interpositions of God in their behalf. But were they therefore saved? Was not God so offended with them, that he even “swore in his wrath that they should not enter into his rest?”

To what purpose then is it that we have been baptized into the name of Christ? To what purpose is it that we have:

his word in our hands,

his presence in our assemblies,

his promises on our lips?

To what purpose is it that we have “eaten spiritual food, and drank spiritual drink,” at his table, if we are yet children of disobedience?

Were the Jews rejected for their unbelief? So shall we be, if we have not that “faith, which purifies the heart.” If “Christ is not formed in our hearts,” so as to make us “partaken of a divine nature,” “the labor bestowed upon us will be in vain.” We must “live by faith in the Son of God,” and “walk as Christ himself walked,” or else we shall never find admission into his rest. Nor is it by “running well for a season,” but “by a patient continuance in well-doing,” that we shall attain eternal life. We must both begin well, and “endure unto the end,” if ever we would be counted worthy of that heavenly kingdom.

III. That the divine judgments, however long delayed, will overtake them at last.

Though at first, when sent back into the wilderness, the people confessed their sins with apparent contrition, they soon relapsed into their former habits; and probably, after a season indulged a hope, that they should succeed as well as those to whom the promises had been made. This is the way of sinners: “because judgment is not executed speedily upon them,” they think it never will. “The scoffers in the last days will say: Where is the promise of his coming?” But God assures us, that “the judgment of sinners now of a long time lingers not, and their damnation slumbers not.”

God had respect to the posterity of Israel, when he endured their evil conduct in the wilderness forty years. He had a chosen seed who were yet in their loins, and who were in due time to enjoy that inheritance, which their fathers had despised. “He gave them also space for repentance,” that they might not be excluded from Heaven itself.

Thus “is he long-suffering towards us also, not willing that any of us should perish, but that we should come to repentance and live.” But we deceive ourselves, if we think that he will never call us into judgment; on the contrary, he will require at our hands every talent he has entrusted to us, and increase our punishment in proportion to the mercies we have abused.

O that those who are more advanced in life would contemplate this! that they would “account the long-suffering of God to be salvation,” and not make it the occasion of a more aggravated condemnation!

IV. That not one of God’s faithful servants shall ever perish.

At this numbering of the people, Caleb and Joshua were found alive, though all the rest were dead; so exactly had death executed its commission!

Of six hundred thousand offenders, not one had escaped God’s dart of death. But the two who had “followed the Lord fully” remained unhurt. This shows how certainly the promises of God shall be fulfilled to every believer. Be the numbers of the Lord’s people ever so few, they shall not be overlooked; though the whole universe be sifted and blown away as chaff, “not the smallest grain of true wheat shall be lost! Amos 9:9.” They have many and powerful adversaries; but “none shall pluck them out of their Father’s hand.” “It is not His will that one of his little ones should perish.” They may be so weak in faith as to indulge many fears of the outcome of their warfare; but God himself pledges his word, that “they shall never perish, but shall have eternal life.”

Be not discouraged then, believers, because you are few, or weak, or despised, or beset with enemies all around; for the word of Christ to you is, “Fear not, little flock; it is your Father’s good pleasure to give you the kingdom!” Only “commit your souls to God in well-doing, as into the hands of a faithful Creator,” and he will “preserve you blameless unto his heavenly kingdom.”

Charles Simeon (1759-1836)

Numbers 25:10-13

The LORD said to Moses, “Phinehas son of Eleazar, the son of Aaron, the priest, has turned my anger away from the Israelites; for he was as zealous as I am for my honor among them, so that in my zeal I did not put an end to them. Therefore tell him I am making my covenant of peace with him. He and his descendants will have a covenant of a lasting priesthood, because he was zealous for the honor of his God and made atonement for the Israelites.”

Satan is incessant in his endeavors to destroy the people of God; and, if one device fails, he has recourse to another; nor is he ever at a loss for a succession of expedients, whereby to accomplish his malignant ends. He had labored hard, in concert with Balaam his willing agent, to bring a curse upon Israel; but he had been foiled in every attempt. What, however, he could not effect by the sword of Moab, he more successfully essayed to do through the influence of their own corruptions, and the fascinations of abandoned women; and, if the zeal of Phinehas had not intervened to arrest the arm of divine vengeance, we know not to what an extent the calamities of Israel might have reached.

In considering what is here recorded concerning Phinehas, we shall notice,

I. The act for which he was rewarded.

A most grievous iniquity was committed in the camp.

Balaam had advised Balak to ensnare the Israelites by means of the Midianite women Numbers 31:16; Revelation 2:14. A fellowship between them had been opened; the Israelites fell into the snare; and were drawn into unlawful connections with them, and then into idolatry itself! Thus God was incensed against his people; and after having protected them from the imprecations of Balaam, he himself became the executioner of heavy judgments upon them. In addition to the plague which he himself inflicted upon the people, he ordered Moses to send forth and slay the chief offenders, and to hang them up in the sight of all the congregation.

While these judgments were being executed, and the unoffending part of the congregation were “weeping before the door of the tabernacle,” behold, a man of distinction in one of the tribes brought a Midianite woman to his tent, in the very sight of Moses and of all the congregation. The guilt of such an illicit sin would under any circumstances have been exceeding great; but at such a time, and in such a manner, was criminal in the highest degree; it was shameless in the extreme; it was an open defiance both of God and man!

To punish it as it deserved, Phinehas stood forth with holy zeal.

He seized a javelin, and followed the abandoned criminals to the tent, and pierced them through in the midst of their guilty pleasures! This might appear to have been a usurpation of legal authority; but it was not so; for the chief magistrate himself had given the command to all the judges of Israel; moreover, being the son of the high-priest, it is reasonable to suppose that Phinehas was himself a magistrate. At all events, he acted by a divine impulse, and was “God’s minister, a revenger to execute wrath upon these evil-doers.”

Such an act in us would be unjustifiable; because we have received no such commission either from God or man; but the spirit from which it proceeded, would be commendable in whoever it was found.

We ought to be filled with a zeal for God’s honor.

We ought to feel indignation against sin.

We ought to be penetrated with compassion towards those who are in danger of perishing through the impiety of others.

We ought to be ready to assist the civil magistrate in the suppression of iniquity.

God’s approbation of Phinehas’ conduct was strongly marked in:

II. The reward conferred upon him.

Instantly was God pacified towards his offending people.

Already had twenty-three thousand people fallen by the plague, and another thousand by the sword of justice; compare verse 9 with 1 Corinthians 10:8; but, on the execution of this signal vengeance, God stopped the plague, and commanded the sword of justice to be sheathed. He accepted this as “an atonement for the children of Israel.” Not that there was anything in the blood of the victims, that could expiate sin; but their death was considered as a sacrifice to divine justice; and God took occasion from it to return in mercy to his repenting people. What a glorious reward was this! Not a family throughout all the tribes of Israel could help feeling its obligations to Phinehas, and acknowledging him as its benefactor.

Immediately too did “God give him his covenant of an everlasting priesthood”.

True it was, that Phinehas was next in succession to the priesthood; but it was not ensured to him, and his seed, until God now gave it to him by an express promise. The covenant of priesthood is called “a covenant of peace,” both because it was a testimony of divine acceptance to Phinehas himself, Psalm 106:28-31, and (as long as the priesthood should last) the means of maintaining peace between God and his people; it also shadowed forth that better priesthood, which should be the means of reconciling the whole world to God, and God unto the world.

This priesthood, we know, was typical of Christ; but, whether the giving of it in consequence of “the atonement made” by Phinehas was typical of him, we cannot say; but this is clear, that the giving of the priesthood to Phinehas, as a reward for the zeal he had exercised, was intended to show to the remotest ages, that “it is good to be zealously affected always in a good thing, Galatians 4:18;” and that those who serve God with their whole hearts, shall have the most intimate access to him in this world, and participate his glory in the world to come, “they shall be kings and priests unto their God forever and ever!”

III. We cannot reflect on this history without seeing in a striking point of view,

1. The danger of indulging sin in ourselves.

While the Israelites were obedient to the divine commands, they were safe; God turned all the execrations of their enemies into blessings, Deuteronomy 23:5. But when they allowed themselves to be tempted by the Midianite women, they fell from one sin to another, and provoked God himself to become their enemy. Happy will it be for us, if we learn from their experience to resist iniquity in its first approaches; lest we fall and perish after their example.

Do not let this caution be deemed unworthy the attention of any. If David, and Solomon, were betrayed into the most grievous iniquities by means of their ungoverned appetites, who is he who shall think himself secure? Solomon’s description of an abandoned woman is but too just, “Her heart is as snares and nets, and her hands as chains! Ecclesiastes 7:26;” he tells us too, that “many strong men have been slain by her; and that her house is the way to Hell! Proverbs 7:24-27.”

Many who once appeared to be in the way to Heaven, have found this to their cost; and many of us who are yet out of Hell, owe it more to the long-suffering of God than to any virtue of our own. Let such people then be thankful to God for his mercy; and, “if any man thinks that he stands, let him take heed lest he falls.”

2. The duty of restraining sin in others.

Why were these rewards conferred on Phinehas, but to show the world the acceptableness of such services as his? And to what purpose has he committed the power of the sword to magistrates, if they are not to be a terror to the workers of iniquity? This power is a talent for which magistrates are responsible to God; and, if they shrink not from using it, because the exercise of it would subject them to the reproaches of the ungodly, let them bear in mind that they shall receive commendations from their God; and that, by every friend of piety and of order, they will be reckoned, like Phinehas, the truest patriots of their day.

Ministers also, in their respective spheres, should use influence for the suppression of iniquity; boldly rebuking it in public, and using every lawful method of discountenancing it in private.

Persons too in every sphere of life should co-operate for the same benevolent purpose; assured that, by obstructing the progress of sin, they approve themselves the best friends both of God and man.

3. The greatness of our obligations to the Lord Jesus Christ.

If Phinehas was so great a benefactor to his country, and deserved the thanks of all for sacrificing the lives of two licentious profligates—then what thanks are due to the Lord Jesus Christ, who offered his own life a sacrifice for us! Here was love unsearchable, and zeal unparalleled. To him must every human being confess his obligations; to him must every one that shall finally be saved, render everlasting praise and honor.

O let every one throughout the camp of Israel behold his Benefactor; let every one contemplate Jesus as appeasing the wrath of God, and effecting our reconciliation with him; and, inasmuch as “for his obedience unto death God has highly exalted him, and given him a name above every name,” let every heart acknowledge him; let every knee bow to him; and every tongue be occupied in ascribing glory to his name!

Charles Simeon (1759-1836)

Numbers 24:15-17

Then he uttered his oracle: “The oracle of Balaam son of Beor, the oracle of one whose eye sees clearly, the oracle of one who hears the words of God, who has knowledge from the Most High, who sees a vision from the Almighty, who falls prostrate, and whose eyes are opened: “I see him, but not now; I behold him, but not near. A star will come out of Jacob; a scepter will rise out of Israel. He will crush the foreheads of Moab, the skulls of all the sons of Sheth.”

It has pleased God on various occasions to make known his will to people of a very unworthy character; and to show that his ways and thoughts are not regulated by the vain maxims of human wisdom. He proclaimed to Ahaz the conception of our Emmanuel in the womb of a virgin. To Nebuchadnezzar he revealed the successive destruction of the four great monarchies, and the erection of the Messiah’s kingdom on the ruins of them all.

Thus, in the passage before us, we are informed, that he declared to Balaam not only his purposes respecting Israel and the nations that surrounded them, but the advent of that glorious person, who, as a star should enlighten, and as a prince should govern, the whole world!

Let us consider,

I. The prophecy.

The introduction to this prophecy is worthy of our notice.

It seems very strongly to characterize the person who delivered it. When prophecies have been delivered by pious men, they have either been introduced with a plain declaration, “Thus says the Lord;” or the prefatory observations have been calculated to exalt and glorify God.

But Balaam’s prediction is ushered in with a pompous exhibition of his own attainments, intended, as it would seem, to wrest from Balak that respect and honor, which he had failed to procure by his preceding prophecies.

It shows us too, in a very solemn and convincing light, how much knowledge we may possess, while yet we are utterly destitute of converting grace. The most highly favored of God’s servants from the beginning of the world had not delivered a clearer prophecy of Christ than that which was uttered by Balaam on this occasion.

Nor is it improbable that the expectation which prevailed throughout the East, that a prince should arise out of Judea and rule the whole world, was occasioned very much by this prophecy. It is remarkable that the Eastern Magi no sooner saw the supernatural star, than they concluded that this Prince was born, and came immediately to Judea to inquire, Where is he who is born King of the Jews?

Yet where shall we find a baser character than Balaam’s? Having considerable knowledge of the true God, he still continued to use enchantments as a magician. He was so covetous that he “ran greedily after a reward,” and preferred “the wages of unrighteousness” to every consideration, either of duty to God or of love to man, Jude verse 11; 2 Peter 2:15-16.

His hypocrisy was conspicuous from first to last; for in the midst of all his high professions of regard to the will and Word of God, he labored to the utmost to counteract the designs of God, and to reverse his decrees. More murderous purposes never were entertained in the heart of man; for it was his most earnest desire to curse all the people of God, and to consign them over to destruction by the sword of their enemies.

His last act especially was truly diabolical; when he found he could not prevail to destroy their bodies, he taught their enemies how to tempt them and to destroy their souls! Revelation 2:14.

After comparing his character with his professions and attainments in divine knowledge, what shall we say? Shall we not tremble for ourselves, lest we should rest in a mere speculative knowledge of Christ, and fail, after all, of obtaining any saving interest in him?

We are elsewhere informed that we may have the gifts of prophecy, of tongues, and of a miraculous faith—and yet be only as sounding brass, or tinkling cymbals 1 Corinthians 13:1-3. Our Lord assures us that many will in the last day plead the miraculous works that they have performed, but be dismissed with this humiliating answer: Depart from me, I never knew you! Matthew 7:22-23. Even Judas himself was not, in respect of gifts, behind the very chief Apostles. Let us never value ourselves on any discoveries of the truths of Scripture, unless we have suitable affections and a correspondent practice.

The prophecy itself is deserving of particular attention.

In its primary sense it must be understood in reference to David. The immediate intention of Balaam was to inform Balak “what the Israelites would do unto his people in the latter days.” Accordingly he declares that one, like a star for brightness, should arise from among the Jews at a distant period, to sway the Jewish scepter, and to destroy the kingdoms of Edom and Moab. This was fulfilled in David, who subjugated the Moabites, and slew every male in Edom, 2 Samuel 8:2; 2 Samuel 8:14; Psalm 60:8; 1 Kings 11:15-16.

But there can be no doubt that this prophecy ultimately referred to Christ himself. Christ is called in Scripture “the Day-star,” “the bright and morning Star;” nor did ever anyone arise with splendor comparable to his. He too sat upon the throne of his father David, and exercised unlimited dominion.

The children of Edom and Moab may be justly considered as representing the enemies of his Church and people. These he subdues and will finally destroy; not one shall live before him, “he will reign until he has put all enemies under his feet.”

Doubts have arisen whether by “Sheth” we are to understand that son of Adam, whose posterity alone survived the flood; or some person or place of eminence in Moab; (which on the whole is the more probable) but in both senses the prediction was equally fulfilled in Christ, who “has the heathen for his inheritance and the utmost ends of the earth for his possession.” Him then did Balaam see, as Abraham also had seen four hundred years before, but not, alas! with Abraham’s joyful hope. Of his victorious career he spoke, saying, “I shall see him, but not now; I shall behold him, but not near.”

Having ascertained the import of the prophecy, let us consider,

II. The improvement to be made of it.

1. Let us be thankful for its accomplishment.

We have not to look forward at the distance of fifteen centuries; nor yet to travel, like the Eastern Magi, through trackless deserts, to behold the Lord. We see him “now,” we behold him “near.” We have not to go up to Heaven, to bring him down, or to go down into the deep, to bring him up. No, he is near unto us, even in the word of faith which we have both in our hands and our hearts, Romans 10:6-8. Truly he is not only arisen on our benighted world, but, if it is not our own fault, “he is arisen in our very hearts, 2 Peter 1:19,” so that “we behold his glory, the glory as of the only-begotten of his Father, full of grace and truth, John 1:14.”

We see his “dominion” already established in the world, verse 19. From the hour in which he sent down his Holy Spirit on the day of Pentecost even to the present moment, has his kingdom been extending over the face of the earth; and the hour is fast approaching when “all kings shall fall down before him, and all nations shall serve him, Psalm 72:3-11,” and “all the kingdoms of the world become his undivided empire.”

I may say also, that even in the hearts of many here present he has set up his throne! Yes, and I hope that in due season “he will bruise Satan himself under our feet,” and “bring every thought into captivity” to his holy will. If we then are not thankful, methinks “the very stones will cry out against us.”

2. Let us receive the Lord under the very characters by which he is here revealed.

Let us give up ourselves willingly to his guidance, and not regard any difficulties we may encounter in our way. Truly we may see our way traced out with accuracy in his blessed word, the way which he himself trod when he was upon earth. It is impossible to miss our end, if only we follow his steps.

Let us also surrender up ourselves to him in a way of holy obedience, knowing no will but his, and doing it without reserve. Under him we ourselves also are to fight; and if we “do valiantly, verse 18,” we have nothing to fear; for “through his strength we can do all things, Philippians 4:13.” You have seen how Edom and Moab fell before David, and how Christ’s “scepter” has prevailed over the great enemy of our salvation. And so shall “all enemies be put both under his feet,” and under ours, until, having overcome like him, we are exalted to his throne forever and ever.

See Israel at the time of Balaam’s prophecy. They were altogether unused to war; yet did they vanquish all the kingdoms of Canaan. And so shall we, though weak as “worms, thresh the mountains” before us, Isaiah 41:14-15, and be “more than conquerors through him who loved us.” In vain shall any attempt to “curse us;” for “there is no enchantment against Jacob, nor any divination against Israel;” and to all eternity shall we, as monuments of our Redeemer’s love, be occupied with adoring gratitude, each exclaiming for himself, and all uniting in that overwhelming sentiment, “What has God wrought! Numbers 23:23.”

Charles Simeon (1759-1836)

Numbers 24:5

“How beautiful are your tents, O Jacob, your dwelling places, O Israel!”

Numbers 24:9

“May those who bless you be blessed and those who curse you be cursed!”

If there were no other instance than that before us, we could never doubt the influence of God over all his creatures. Balaam had shown strongly enough his desire to curse Israel; but had been twice constrained to speak the words which God had put into his mouth. On this third occasion, he saw that it was in vain to use enchantments; and therefore he laid them all aside; and gave himself up, without any further resistance, to declare whatever God should say unto him.

His preface is usually represented as a pompous recital of his own peculiar privileges and attainments; but it is rather a relation of the circumstances that occurred while he was on his way to Balak. He speaks of himself as “the man whose eyes were shut,” (so it should be read; and so it is read in the margin of our Bibles,) and who “had a vision of the Almighty, falling, but having his eyes open;” (the words, “into a trance,” are printed in italics, to show that they are inserted by the translators, and are not in the original,) his donkey fell, and he fell also; and then his eyes were opened, to see the angel; whom, though his donkey had seen, he had not until then been enabled to behold.

On a view of the orderly manner in which the Israelites were encamped, he expressed his admiration of them; and then, in the concluding words of our text declared the irreversible decree of God respecting them, “May those who bless you be blessed and those who curse you be cursed!”

We shall consider these words,

I. In reference to national Israel.

To them, in their primary sense, the words must certainly refer. But, when we read such a solemn declaration respecting them, we are naturally led to ask:

1. How can we account for it?

Was there any peculiar merit in them, that had induced Jehovah so wonderfully to signalize them with his favor? No! They were a stiff-necked people from first to last. But God had “chosen them for himself to be a peculiar people;” and had pledged himself to fulfill to them all the promises which he had made to Abraham respecting them. Whoever therefore should set himself against that people, would be endeavoring to thwart the divine counsels; while every one who should promote the prosperity of Zion, would, in fact, advance the designs of God. No wonder therefore that God pronounced a blessing or a curse on all, according as they co-operated with him, or opposed his will.

2. How was it fulfilled?

In addition to all that has been stated on the two former occasions, we are here led to contemplate the prosperity of Israel under the images of a verdant valley, a well-watered garden, and fragrant or stately trees; they are further spoken of as marvelously enriched, prolific, powerful.

But we may particularly notice the discrimination made between the Gibeonites and all the other nations of Canaan. These, because they made a league with Joshua, were spared, protected, and preserved; while all the others, without exception, were destroyed! Joshua 9:25-27; Joshua 10:1-11. And, many hundred years afterwards, when Saul had broken the covenant with them, and had sought to destroy them, God avenged their cause by a famine during three successive years, and caused the injustice of Saul to be punished in the destruction of almost all his family! 2 Samuel 21:1-9. When at last the Israelites had provoked God utterly to abandon them, they became as weak as others, and were left, as at this day, to experience all the evils which, as God’s instruments, they themselves had inflicted upon other nations.

The declaration in our text must further be considered,

II. In reference to the spiritual Israel.

If only we reflect, that this declaration was a repetition of the promise made to Abraham and to Jacob, its application to the spiritual seed of Abraham will be obvious and undeniable, Genesis 12:3; Genesis 27:29. Let us consider then,

1. What is implied in this declaration.

It does not relate to temporal benefits or evils, but to those which are spiritual and eternal. And it shall assuredly be fulfilled to men in its utmost extent, according as they shall be found to have loved and aided the true spiritual Israelites, or to have hated and opposed them, Isaiah 54:15-17; Isaiah 60:14; Isaiah 65:13-14. Divine Providence even in this world may be expected to put a difference between the friends and enemies of Zion, Psalm 122:6; Psalm 129:5-8; but, if no differences are visible in this world, they shall be made visible enough in the world to come! 2 Thessalonians 1:6-7.

2. On what ground we may expect its accomplishment.

The circumstance of its being uttered by the voice of inspiration, is a pledge of its accomplishment. It may appear strange indeed that God should interest himself to such an extent in behalf of his believing people; but there are two grounds on which we may be well assured that he will do so:

the one is that he considers our conduct towards his Church, as a criterion of our true character, Luke 2:34-35; 1 Peter 2:6-8;

and the other is, that he identifies himself with his Church, accounting everything which is done to them, as done to himself. Whether good, Matthew 25:40; or evil, Zechariah 2:8; Acts 9:4-5. Realize these thoughts, and all doubt respecting the accomplishment of the declaration will vanish forever.

Learn,

1. The importance of ascertaining our true character.

“Everyone who loves the father loves his child as well, 1 John 5:1.” Let us bring ourselves to this test, and carefully judge ourselves as in the presence of God.

2. The blessedness of being Israelites indeed.

If God is so interested about you as to deal with men according to their conduct towards you—then what blessings may you yourselves expect at his hands?

Charles Simeon (1759-1836)

Numbers 23:19

“God is not a man, that he should lie.”

There is scarcely anything that more strongly manifests the depravity of our nature, than that propensity to lying which we perceive in children, as soon as they begin to speak! Psalm 58:3. Even when men are grown to the full exercise of their reason, they too often deviate from truth, sometimes through forgetfulness, sometimes from a change of sentiment or inclination, and sometimes from an inability to perform their word. Hence it is characteristic of man to lie; and we are all so sensible of this, that in matters of great importance we require of men an oath to confirm their word, and enter into written covenants with them, which we take care to have properly attested, Hebrews 6:16; Galatians 3:15.

Now we are apt to “think that God is even such a one as ourselves;” and that he also may be prevailed upon to “alter the word that has gone out of his lips.” Balak evidently entertained this idea of him; and labored by many repeated sacrifices to divert him from his purpose. But Balaam was inspired to declare the vanity of such a hope, and to assert in a most humiliating comparison the unchangeableness of Jehovah.

To unfold the full meaning of his words, we observe,

I. Some think that God will lie.

God has told us with strong and repeated asseverations, that “we must be born again, John 3:3. See the full import of this in Discourse on that text.” But this is totally disbelieved by:

1. The profane.

They persuade themselves, that such strictness in religion as is implied in the new birth, is not necessary; and that they shall go to Heaven in their own way.

2. The self-righteous.

These consider regeneration as a dream of weak religious enthusiasts; and are satisfied with “the form of godliness without” ever experiencing “the power of it”.

3. The hypocritical professors of religion.

These, having changed their creed together with their outward conduct, fancy themselves Christians, notwithstanding their faith:

neither “overcomes the world,”

nor “works by love,”

nor “purifies their hearts!”

That all these people think God will lie, is evident beyond a doubt; for if they really believed that “old things must pass away, and all things become new, 2 Corinthians 5:17,” before they can enter into the kingdom of Heaven, they would feel concerned to know whether any such change had taken place in them; nor would they ever be satisfied until they had a scriptural evidence that they were indeed “new creatures in Christ Jesus.” But as this is in no respect the case with them, it is manifest that they “do not believe the record of God,” and consequently, however harsh the expression may seem, “they make God a liar! 1 John 5:10.”

While some do not hesitate to entertain these dishonorable thoughts of God,

II. Others fear that God may lie.

This is common with people,

1. Under conviction of sin.

When men are deeply convinced of sin, they find it exceedingly difficult to rest simply on the promises of the Gospel. God promises to cast out none who come to him by Christ Jesus; to wash them from sins of deepest dye; and to bestow on them all the blessings of salvation freely, “without money and without price, John 6:37; Isaiah 1:18; Isaiah 55:1.”

Now this appears too good to be true; they cannot conceive how God should “justify the ungodly, Romans 4:5,” and therefore they seek to become godly first, in order that they may be justified; and if they cannot bring some price in their hands, they keep back, and give themselves over to desponding fears.

2. Under temptation or spiritual desertion.

God has declared that “he will not allow his people to be tempted above what they are able to bear, 1 Corinthians 10:13.” But when they come into temptation, they are apt to say, as David, “I shall one day perish by the hands of Saul! 1 Samuel 27:1.” They see no way for their escape; and therefore they fear that the very next wave will overwhelm them utterly.

If God at these seasons hides his face from them, they conclude “there is no hope;” they think “his mercy clean gone forever, and his loving-kindness come utterly to an end for evermore, Psalm 77:7-9,” notwithstanding God has so frequently and so expressly declared, that he will never leave them nor forsake them! Hebrews 13:5.

Now these people do not, like the ungodly, deliberately think that God will lie; but they have many misgiving fears lest he should; and that they do so is obvious; for, if they did not, they would take God at his word, and “stay themselves on him when they are in darkness, and have no light, Isaiah 50:10.”

Thus generally is the veracity of him who is truth itself, either questioned or denied.

III. But God neither will nor can lie.

It is humiliating beyond expression that ministers should be forced to vindicate the veracity of God. But as he himself has seen fit to do so in the sacred oracles, and as the unbelief of men is so inveterate, we submit to the necessity, and proceed to show that,

1. God will not lie.

First, let us hear the testimonies of those who have tried him. Had ever any one more opportunities of proving his fidelity than Moses, Joshua, and Samuel? Yet they all attest in the most solemn manner that he neither had deceived them in anything, nor ever would, Deuteronomy 32:4; Joshua 23:14; 1 Samuel 15:29.

Next, let us attend to God’s own assertions and appeals, Isaiah 5:4; Isaiah 49:19. Would he ever venture to speak thus strongly on his own behalf, if his creatures could make good their accusations against him?

Lastly, let us look to matter of fact.

He threatened to punish the angels if they should prove disobedient.

He denounced a curse on Adam if he should eat of the forbidden tree.

He threatened to destroy the whole world with a deluge.

He threatened to overwhelm Sodom and Gomorrah with fire and brimstone

He threatened to scatter his once chosen people over the face of the whole earth.

See now whether he has forborne to execute any of these threatenings.

He also promised to send his only dear Son to die for sinners; and to make him great among the Gentiles, while his own nation should almost universally reject him. Have either of these promises been forgotten? Or, if such promises, and such threatenings have received their accomplishment, is there any reason to doubt respecting any other that are yet unfulfilled? Are not his past actions so many types and pledges of what he will hereafter perform, 2 Peter 2:4-9; Jude verse 7.

2. God cannot lie.

Truth is as essential to the divine nature as goodness, wisdom, power, or any other attribute; so that he can as easily cease to be good, or wise, or powerful, as he can allow “one jot or tittle of his word to fail.” If for one moment he could divest himself of truth, he would cease to be deserving of all confidence or affection. Let it only be said of any man, “He is great, and wise, and generous—but no dependence can be placed on his word,” would he not on the whole be deemed a contemptible character? How then would Jehovah be degraded, if any such sin could be laid to his charge?

It would seem that Paul was peculiarly solicitous to guard us against entertaining the smallest possible doubt of the divine veracity; for he abounds in expressions declarative of this perfection. “God,” says he, “cannot lie, Titus 1:2;” and again, “he cannot deny himself, 2 Timothy 2:13;” and again in still stronger terms, “It is impossible for God to lie, Hebrews 6:18.” Nor let it be thought that this detracts from God’s power; for to be able to lie, would be a weakness rather than a perfection; and as it is man’s disgrace that he is prone to violate his word, so it is God’s honor that he neither will nor can lie.

Inferences:

1. How vain are the hopes of unconverted men!

Men, whatever may be their state, persuade themselves that they shall be happy when they die. But how delusive must be that hope, which is built upon the expectation that God will prove himself a liar! Who are we, that God should, (if we may so speak) undeify himself for us? And what security would we have if he were even to admit us into Heaven in direct opposition to his own word? Might he not change his word again, and cast us into Hell at last? Surely Heaven would be no Heaven, if it were held on so precarious a tenure. Let us then lay aside all such delusive hopes. Let us learn to tremble at God’s Word; and seek to attain that entire change both of heart and life, to which the promises of salvation are annexed.

2. How groundless are the fears of the converted!

There is a holy fear or jealousy that is highly desirable for everyone, however eminent, however established. But there is a tormenting slavish fear that arises from unbelief, and which greatly retards our progress in the divine life. Now we ask, Does this fear arise from an apprehension of our own unfaithfulness, or of God’s? If it is God’s faithfulness that we doubt, let us know that “his gifts and callings are without repentance. Compare Romans 11:29 with the words following the text,” and that “where he has begun a good work, he will perfect it unto the day of Christ, Philippians 1:6.”

If, on the other hand, we suspect our own faithfulness, let us recollect on whom our faithfulness depends; if it depends wholly on ourselves, who among us will be saved? 2 Corinthians 3:5; Zechariah 4:6. Thanks be to God, he who has been the author of our faith, has engaged to be the finisher of it, Hebrews 12:2; Zechariah 4:9. He has promised, not only that he will not depart from us, but that he will put his fear in our hearts, so that we shall not depart from him, Jeremiah 32:39-40. Let us then “set to our seal that God is true, John 3:33.” Let us commit ourselves to him, knowing in whom we have believed, 2 Timothy 1:12, and assured that, while we stand on the foundation of his Word, we are immovably secure, 2 Timothy 2:19.

Charles Simeon (1759-1836)

Numbers 23:18-23

Then he uttered his oracle: “Arise, Balak, and listen; hear me, son of Zippor. God is not a man, that he should lie, nor a son of man, that he should change his mind. Does he speak and then not act? Does he promise and not fulfill? I have received a command to bless; he has blessed, and I cannot change it. “No misfortune is seen in Jacob, no misery observed in Israel. The LORD their God is with them; the shout of the King is among them. God brought them out of Egypt; they have the strength of a wild ox. There is no sorcery against Jacob, no divination against Israel. It will now be said of Jacob and of Israel, ‘See what God has done!'”

The distinct answers which God gave to Balaam are surely deserving of distinct consideration. The general scope of them indeed is the same; namely, that Israel should be blessed; but the terms in which that declaration was made, are diversified, and contain in them a great variety of important matter.

We are astonished indeed that God would condescend to notice Balaam a second time, more especially as he had the impiety to approach him with divinations and enchantments, Numbers 24:1. But, for the sake of his Church and people, the Lord himself met Balaam again, and constrained him, in his reply to Balak, to declare,

I. The immutability of God.

Balaam had endeavored to turn God from his purpose; and perhaps, from having, as he conceived, prevailed upon him to reverse his word before, he hoped to succeed in like manner again. But he was compelled to confess to Balak the inefficacy of his attempts to change the mind of God.

Balak had supposed Balaam to be capable of effecting great things; and had imputed his former answer to a lack of inclination, rather than of power, to comply with his wishes. But Balaam here distinctly confesses, that it was not in his power to “reverse,” or alter, what God had spoken; and that, consequently, it was in vain to make any renewed attempts.

Man, from a variety of causes, might be led to change his mind; he might gain a further insight into a matter than he had possessed before; or he might be biased by some intervening interests; or he might find himself incapable of executing his projects for lack of power.

But no such occasions of change can exist in God, for “He is not a man that he should lie;” there is in him “no variableness, neither shadow of turning;” “He cannot lie;” “it is impossible that he lie, Titus 1:2; Hebrews 6:18.” He is as unchangeable in his purposes, as he is in his perfections, “He is of one mind; and who can turn him?” So self-evident was this truth, that Balaam appealed even to the conscience of Balak himself respecting it, “Has he said—and shall he not do it?”

This view of the Deity was a sufficient answer to Balak; it was a pledge to him, that the promises originally made to Abraham would be fulfilled to his descendants. And it is an answer too to all the unbelieving fears which occasionally arise in our minds. “God’s gifts and callings are without repentance, Romans 11:29.” “He will not forsake his people, because it has pleased him to make them his people, 1 Samuel 12:22;” and it is owing solely to the unchangeableness of his mercies, that anyone of his people escapes destruction, “He changes not; and therefore the sons of Jacob are not consumed! Malachi 3:6.”

The immutability of God being established, Balaam proceeded to recite,

II. The kindness which God had already shown to his people.

This was such as gave Balak but little hope of ever succeeding against them.

God had forgiven their sins, so that nothing which they had done amiss should ever provoke him to destroy them. Doubtless there was in them much “iniquity,” and much “perverseness;” but they had not renounced their allegiance to him or their affiance in him; and therefore he would not give them up to their enemies. He had “cast all their sins behind his back into the depths of the sea,” and he viewed them only with an eye of love and mercy. He considered them still as his peculiar people; and he dwelt in the midst of them as their God. Moreover, such manifestations did he afford them of his love and favor, that they could not but rejoice in their security, and triumph in him, with shouts and acclamations, as their Almighty Protector.

It shows us also what God does for his redeemed people at this time.

The best of God’s people are but imperfect creatures, “in many things we all sin.” But, if we are truly his, “he does not behold iniquity or wickedness in us.” We are not by this to understand, that sin, if committed by the Lord’s people, is not sinful; or that it is not most hateful in his eyes; but we are to understand that he is “not extreme to mark what we do amiss;” that, on the contrary, he views us as “perfect in Christ Jesus,” by whom we are “presented faultless before him,” and through whose blood and righteousness we are made “without spot or wrinkle or any such thing, yes holy, and without blemish! Ephesians 5:27; Jude verse 24.”

Regarding us thus as objects of his favor, he delights to dwell among us, to abide with us, to manifest himself to us, and to “fill us with joy and peace in believing;” so that he enables us to say with the Apostle, “Thanks be to God, who always causes us to triumph in Christ Jesus!” Truly, “the children of Zion are made joyful in their King,” yes, they “ever shout for joy, because he defends them;” “they sing unto him for the excellent things which he has done; they cry out and shout, because great is the Holy One of Israel in the midst of them! Psalm 126:1-2 and Isaiah 12:5-6.”

From the mention of what God has done for his people, Balaam went on to declare,

III. The kindness which God has yet in reserve for his people.

The time was soon to come when all the surrounding nations would be astonished at it.

God had already “brought them out of Egypt, and given them, as it were, the strength of an ox.” He had suffered no machinations of men or devils to prevail against them. He had fulfilled all his promises to them hitherto; and the time was now nearly arrived, when he would accomplish them in their full extent. However formidable the opposition to them might be, “His people rise like a lioness; they rouse themselves like a lion that does not rest until he devours his prey and drinks the blood of his victims.” In a word, such should be his marvelous interpositions in their favor, that all who beheld them would exclaim, “See what God has done!”

All of this was but a mere shadow of the kindness God has laid up for us, his redeemed people.

It is not from an Egyptian tyrant that we are delivered, but from sin and Satan, death and Hell! Nor are we endued with strength against an earthly enemy, but against all the powers of darkness; insomuch that “Satan himself shall shortly be bruised under our feet.” Not only shall “the gates of Hell never prevail against his Church” at large, but not against even the weakest of his people; both Christ and his Father are pledged, that “however weak the believer may be, none shall ever be able to pluck him out of their hands! John 10:28-29.” The least of the flock have no more cause to fear than the greatest; for “it is the Father’s good pleasure to give the possession of his kingdom to the one as well as to the other, Luke 12:32.” The weakest shall be “strong in the Lord,” yes, strong as a lion; he shall be “able to do all things” that are conducive to his welfare; and shall be “more than conqueror through Him who loved him.”

O what “a wonder is he unto many,” even at this time! and what a wonder will he be, both to himself and others, in the eternal world! When the whole Israel of God shall be in possession of the heavenly land, how will each say, on a review of his own mercies in particular, as well as those given to the whole collective body, “See what God has done!” Truly, they will all be lost in wonder, love, and praise!

Let none dismiss this subject from their minds without reflecting,

1. How great our obligations to God are!

Here, as in a looking-glass, we may see them very distinctly; and we read this history to little purpose, if we see not in it transactions of the present day. To recapitulate the mercies of God towards us, or to point out their correspondence with those that were given to Israel, is needless. The slight mention we have already made of them is sufficient. But it is of importance to ask, What effect have they produced upon our minds? Have we not again and again been constrained to say, “See what God has done!” “What manner of love is this with which the Father has loved us!” Be assured, that the man who is not frequently (I might almost say, habitually,) impressed with this thought, knows nothing of God, nor has he any part or lot in the gospel salvation.

2. How strenuous should be our exertions to walk worthy of the mercies of God towards us!

It is thought by some, that views of God’s sovereign grace and unchanging love will lead men to carelessness and presumption. It behooves us all to show, that there is no foundation for this calumny; and that the stupendous love of Christ will rather constrain us to obedience. Let us remember, that, if the promises of God are sure, so also are the threatenings; and that we can no more reverse these, than Satan can reverse the others, if we are found in a state against which God has threatened his displeasure.

How painful is the thought, that, notwithstanding all the warnings which God has given them, most will yet perish in their sins! Methinks, if God’s mercy will excite wonder among those who are saved, so will sin excite wonder among those who perish. With what force will that reflection strike us in the day of judgment, “What has SIN wrought!” O think upon it now; and let us not only flee from it, but endeavor so to “walk, that God in all things may be glorified through Christ Jesus!”

Charles Simeon (1759-1836)