Numbers 23:7-10

Then Balaam uttered his oracle: “Balak brought me from Aram, the king of Moab from the eastern mountains. ‘Come,’ he said, ‘curse Jacob for me; come, denounce Israel.’ How can I curse those whom God has not cursed? How can I denounce those whom the LORD has not denounced? From the rocky peaks I see them, from the heights I view them. I see a people who live apart and do not consider themselves one of the nations. Who can count the dust of Jacob or number the fourth part of Israel? Let me die the death of the righteous, and may my end be like theirs!”

It is scarcely to be conceived to what a degree superstition will blind the eyes of men. There is nothing so absurd or incredible, which a person under the influence of it is not ready to believe. Who would imagine that people could be brought to believe the infallibility of the Pope, and the power of the Popish priests to forgive sin? Who would suppose that any person could be brought to believe, that a priest is able to convert bread and wine into the body and soul; yes, and into the Godhead also, of Christ; and that every individual who partakes of that bread and wine, eats and drinks the whole body, the whole soul, and the whole Godhead of Christ? Yet these things are credited by millions of people, as firmly as they believe that there is a God.

Were it not that we have such evidence of the power of superstition in later ages, we could scarcely conceive, that any Being endowed with reason would act like Balak, when he sent for Balaam to curse Israel. How could he entertain such a foolish thought, as that Balaam should be able to inflict a curse upon the whole Israelitish nation, so as to ensure the conquest of them to the king of Moab? Yet this superstition prevailed, not only there, and at that time, but fifteen hundred years afterwards at Rome also, where there was an officer expressly appointed to imprecate curses on their enemies.

How little it was in the power of Balaam to effect, we see in every renewed attempt that he made. So far from being able to inflict a curse on Israel, he was not able even to denounce one; for God overruled and constrained him to bless the people whom he desired to curse.

Having offered seven bullocks and seven rams on as many altars, he came to Balak, who was anxiously expecting the accomplishment of his wishes. But, behold, the man on whose power he relied to curse Israel, was constrained explicitly to declare,

I. Israel’s security.

Balaam acknowledges that it was not in his power to curse them; and declares that, instead of being vanquished by Balak, they would prevail against every enemy, and be a peculiar people to the end of time.

This has ever since been verified in relation to those who are Israelites after the flesh.

That nation did prevail over their enemies. They did get possession of Canaan. They did maintain it against all their enemies, until, for their iniquities, God sent them into captivity in Babylon. Yet even there did they retain their peculiarities; yes, even at this day, though dispersed through every country under Heaven, they are as much a peculiar people as ever. Other nations, when vanquished and dispersed, have become incorporated with their victors, and been assimilated to the people among whom they have dwelt; but the Jews in every country are still a distinct people; and are living witnesses of the truth of this prophecy.

It is no less verified in relation to the spiritual Israel.

Every blessing promised to Abraham and his natural seed was, in a spiritual sense, made also to his spiritual seed. The Gospel itself, with all the blessings of salvation, was contained in that promise, “In your seed shall all nations be “blessed, Galatians 3:8.” It is evident, moreover, that Balaam himself was instructed by God to prophesy of people under the gospel dispensation, even of those who should be the subjects of the Lord Jesus Christ, Numbers 24:17-19.

Now they are indeed a peculiar people, Exodus 19:5-6; 1 Peter 2:9.” They “dwell alone;” “though in the world, they are not of the world, even as Christ himself was not of the world, John 17:14; John 17:16;” they “are not conformed to it;” “they come out from it and are separate;” they can “have no more communion with it, than light can have with darkness, or Christ with Belial.” They dwell in the midst of enemies. Wherever they are, they are, and ever have been, in a greater or less degree, objects of hatred and persecution. Every possible method has been used to extirpate them; but no enemy has ever been able to prevail against them. They are still, and ever shall be, monuments of God’s saving power, and objects of his saving love.

II. Israel’s increase.

The Israelites, as a nation, became very numerous.

At the time that Balaam saw them, they probably amounted to two million people; but after their settlement in Canaan they multiplied exceedingly, so as to fulfill the promise made to Abraham, Genesis 28:14, and to justify the declaration in the text.

But the true Israel shall indeed be “as the dust of the earth”.

In the first ages of Christianity they were spread over the whole Roman empire; and though we acknowledge that hitherto they have not been numerous, when compared with their enemies—yet we are assured, that they shall in due time cover the earth as the waters cover the sea, and for the space of a thousand years fill the whole earth. And, if we consider how they will multiply when wars shall cease, when the diseases arising from men’s folly and wickedness shall be removed, and “the man dying at a hundred years old shall be considered but a child” brought to an untimely end, Isaiah 65:20; we may well imagine, that their numbers shall far exceed that of all who have perished in their sins. We are sure at all events, that, in the last day, they shall be “a multitude, which no man can number, out of every nation, and kindred, and people, and tongue;” and that they shall join together in everlasting hallelujahs, “saying, Salvation to our God who sits upon the throne, and unto the Lamb! Revelation 7:10.” O blessed period! May “God hasten it, in His time!”

III. Israel’s happiness.

Balaam proclaims them happy also in their eternal state.

Here he must refer to those who were the true Israelites; since an ungodly Jew can no more be saved, than an ungodly heathen. And it is worthy of notice, how strongly he asserts the happiness of the godly in the future world. He looked forward to their future state; he saw them distinguished from the ungodly; he saw, that, however they might be involved in the calamities of the wicked here, they would be translated by death to a state of endless felicity; hence he envied them, and desired to have “his last end like theirs!”

And truly in this view believers are objects of envy to the whole world.

The wish that Balaam expressed is the wish of every man, even of the most abandoned. There is no one living under the light of the Gospel, but feels an inward persuasion that God will put a difference between the righteous and the wicked. However much he may hates the godly, he envies their state; and has at some time the thought arising in his mind, ‘If I were now to die, I should be glad to be found in your state.’ And well may this be the case, seeing that God has prepared for them “such good things as surpass man’s understanding”. Were it not for their future prospects, Christians would be rather in a pitiable condition, especially in seasons of bitter persecution 1 Corinthians 15:19. But, with such hopes before them, they can be in no condition whatever, wherein they are not greatly to be envied.

To improve this subject, we shall add:

1. A word of warning.

Balaam by all his efforts could not prevail on God to reverse his word respecting Israel; on the contrary, the word which he delivered by God’s command has been fulfilled to them in all ages.

Just so, shall not what God has spoken both here and elsewhere, respecting the end of the righteous and the wicked, be fulfilled? Shall any man die the death of the righteous, if he will not live his life; or shall he attain his end without walking in his way? If God has declared that he will “put a difference between those who serve him, and those who serve him not,” who shall prevail upon him to change his mind? Or “who shall harden himself against him, and prosper?” O, think of this, beloved, and do not buoy up yourselves with unfounded expectations of Heaven at last; for “God is not a man that he should lie, or the son of man that he should repent.”

2. A word of consolation.

Little did Israel know what plots were formed against them; but God knew, and counteracted them all. Thus it is with God’s Israel now. Both men and devils are confederate against them. Satan especially, “like a roaring lion, goes about seeking, if possible, to devour them;” but God overrules all their devices for good, and gives us a blessing where they would have sent a curse. He has promised, that “no weapon that is formed against us shall prosper;” and he will fulfill it even to the end; he will “keep us by his own power through faith unto everlasting salvation.”

Let us then not say, “A conspiracy! a conspiracy!” But let us “sanctify the Lord God in our hearts, and make him our fear, and him our dread.” He will be “a wall of fire round about us, and the glory in the midst of us;” he will keep us even as the apple of his eye; nor “shall any one who trusts in him, ever be ashamed or confounded world without end.”

As Balaam could not prevail against Israel of old, so “not all the gates of Hell shall prevail against us!” Only put your trust in God, and you may, in the language of the Apostle, defy the whole universe to “separate you from the love of God! Romans 8:35-39.”

Charles Simeon (1759-1836)

Numbers 22:31

“Then the LORD opened Balaam’s eyes, and he saw the angel of the LORD standing in the road with his sword drawn. So he bowed low and fell facedown.”

The ministry of angels is frequently asserted both in the Old and New Testament; but, because the angels are not seen, it is scarcely believed among us. Nevertheless, there is not any doctrine more fully established than this; nor scarcely any more clearly exemplified. We need only look to the passage before us; and there we see an angel deputed to intercept Balaam in his way to Midian, and to stop him in his career of wickedness.

Whether the angel were the Son of God himself, “the Angel of the Covenant,” with whom Jacob afterwards wrestled, Hosea 12:3-5, we will not absolutely determine; but the context seems to countenance the idea that it was. See verse 32, 35. At all events he had the appearance of an angel, and acted in the capacity of a messenger from Heaven. For a considerable time Balaam did not see him; though the donkey on which he rode, both saw, and endeavored to avoid him. The whole story is so singular, that some have represented it as a vision. But, while that mode of accounting for the circumstances renders them not at all less miraculous than the more obvious interpretation, (for a divine agency would be as necessary in that case, as in the other,) it directly opposes the assertions of the historian, and the testimony of an inspired Apostle, 2 Peter 2:16. We can have no doubt but that the facts happened as they are related; and, that we may present them before you in a more easy manner, we will call your attention to some observations founded upon them.

I. God often mercifully interposes to obstruct sinners in their evil ways.

Balaam, though he professed to be acting by the divine appointment, was in reality going in opposition to the will of God. The permission which had been granted him conditionally, he had construed as unconditional; and when God had declared that Israel should be blessed, Balaam was going with a desire and purpose to curse them. God, to awaken him to a sense of his wickedness, sent an angel to stop him in his way, and to make known to him the evil of his conduct.

It is thus that God often interposes to arrest the progress of sinners, and prevent the commission of iniquity. We do not say that he often proceeds precisely in this way; he has a great variety of ways in which he carries this gracious purpose into execution. Elihu, in his address to Job, directly affirms, that God does interpose, and in a variety of ways too, for this gracious end, Job 33:14-17; and the Scriptures universally attest the truth of his remark.

Sometimes God endeavors to divert men from their purpose by a dream, (as Pilate, by a dream of his wife, Matthew 27:19;) sometimes by a vision, (as Saul, in his way to Damascus, Acts 9:3-4;) sometimes by a judgment, (as Jeroboam, when he stretched out his hand against the man of God, 1 Kings 13:4;) sometimes by a human monitor, (as David, by Abigail, 1 Samuel 25:32-33;) and sometimes by an unforeseen occurrence, (as Saul, when having encompassed David with his army, was called away from him by a sudden invasion of the Philistines, 1 Samuel 23:28.) We cannot enumerate, nor indeed conceive, the infinite variety of methods by which God withstands sinners; but all of us, on reflection, must acknowledge both the reality and frequency of his interpositions.

How often has it happened that the thief, the robber, the housebreaker, and the murderer, have been deterred from their purpose by the approach of some unexpected person, or by some suggestion of their own minds!

How often have people under a strong temptation to gratify their lusts, been kept from the actual commission of fornication or adultery by some little occurrence, some noise, some apprehension, some qualm of conscience, which God, in mercy to their souls, has sent to interrupt them!

How many unhappy women have been kept from destroying their infant children, either before or after their birth, by some considerations widely different from the fear of sin!

It is a well-known fact, that many people, but for such restraints as these, would have even destroyed their own lives; and perhaps, of the many who actually do commit suicide, there is scarcely one, who has not been repeatedly diverted from his purpose, before he could find it in his heart to carry it into execution.

So common are the interpositions of God for the prevention of sin, and the rescue of those who would commit it! But,

II. God’s most signal interpositions often excite only the wrath of those for whose benefit they are sent.

Thrice was Balaam interrupted in his course.

The first time, his donkey turned aside into a field, to avoid the angel.

The next time, he ran up against a wall.

The third time, having no other method of avoiding him left, he fell down.

At each time Balaam’s anger was kindled; and at last it rose to such a height, that even the strange phenomenon of the donkey speaking, as with a human voice, and expostulating with him, was not sufficient to arrest his attention; his only reply was, that he wished for a sword that he might kill her. Had he known at the time what danger he was exposed to, and what obligations he owed to his beast for that very conduct which so incensed him, he would have seen that he had reason for unbounded thankfulness, where he thought that he had the greatest reason to complain.

And is it not thus oftentimes with us? If nothing had been revealed to us respecting the deliverance of Balaam, we would have thought him fully justified in his anger. Just so, because we do not see the particular mercies which God gives to us, we think ourselves justified in raging against the means and instruments that he employs.

There are a thousand things which we call accidents, on which the greatest events depend. Evils might have come to us, or blessings might have been lost, if some circumstance, which at the time we deemed most unfortunate, had not taken place. Nor can any but God himself conceive the extent to which we are indebted to him for things, which at the time excited our grief and indignation.

On this subject, I must leave everyone to consult his own experience. But there is one view of it which will come home to the hearts of all. How often, when God has sent a guardian angel, a friend or minister, to instruct and warn us—have his reproofs kindled resentment, rather than gratitude, in our minds! How many of us now see reason to be thankful for warnings which once excited our displeasure, while others have been eternally ruined by continuing to disregard them! Think only of the ministry of Christ and his Apostles, and of the different states of those who rejected or received their testimony, and this part of our subject will need no further comment. Moreover,

III. Those interpositions which are acknowledged to have been sent in mercy, produce, for the most part, a very transient effect.

Balaam, when his eyes were opened, and he was informed that he had narrowly escaped death, acknowledged his sin, and professed a readiness to return. But it is observable, that his very confession touches only on the supposed guilt of attempting to proceed in opposition to the angel, and not on the real guilt of going with a disposition and purpose directly opposed to the known will of God. So far from being humbled for this offence, he was glad at any rate to gain a renewed permission to prosecute his vile designs. Nor did he afterwards reflect, or repent of his evil ways; but persisted in them, until vengeance overtook him, and he perished among the enemies of God!

Just so, have we at times been made sensible of our danger. Some great calamity has overtaken us, or disease has brought us to the gates of death. Then we have acknowledged our sins, and professed a willingness to forsake them. But no sooner have the impediments been removed, than “our goodness has proved as the morning dew; and as the early cloud it has passed away.”

Thus it was with Pharaoh, when God, by many successive judgments, strove to overcome his obstinacy; and thus it was with Saul, when David repeatedly spared his life. The judgments and mercies of God affected both of them for a moment, so that they confessed their sins; but the effect was transient, and they perished under an accumulated weight of guilt!

O that it may not be so with us! O that we may not any longer resemble the rebellious Israelites, Psalm 78:34-37; lest, like them, we exhaust the patience of our God, and provoke him to “swear in his wrath that we shall never enter into his rest!”

Address,

1. Those who are bent on their evil ways.

Covetousness is a common and destructive sin; and many are guilty of it, while they seem unconscious of any great evil. They are decidedly guilty of it, who prefer the prosecution of their interests to the will of God and the welfare of his people. Let such offenders know then, that God and his Angel stand before them with a fiery sword; and that, for anything they know, the very next step they take may transmit them to the presence of an angry God. Methinks the brute creation that obey their will, would, if their mouths were opened, rebuke their disobedience, more pointedly than ever Balaam’s donkey rebuked him, Isaiah 1:2-3; Jeremiah 8:5-7.

See, brethren, how Solomon describes your state, Ecclesiastes 9:3. see how he warns you of your end, Proverbs 29:1. O beg of God, that he would never give you his permission to proceed, but contend with you effectually, until he has gained his point! If once “he gives you up,” and says, “Let him alone! Psalm 81:11-12; Hosea 4:17,” It would have been better for you that you had never been born!

2. Those who desire to return from their evil ways.

Whatever have been the means of stopping your career, be thankful for it; falls or bruises, such as Balaam had, are mercies when sent for such an end. Bear in mind what your conduct has been Isaiah 57:17, and be humbled on account of it in dust and ashes. Bear in mind too that you will assuredly “return, like the dog to his vomit,” if Almighty God do not keep you by his grace. But he has promised to his people to “hedge up their way with thorns, and to build a wall against them, that they may not find their former ways Hosea 2:6-7;” entreat him earnestly to do this for you; and to “keep you by his own power through faith unto salvation.”

Charles Simeon (1759-1836)

Numbers 22:18-19

But Balaam answered them, “Even if Balak gave me his palace filled with silver and gold, I could not do anything great or small to go beyond the command of the LORD my God. Now stay here tonight as the others did, and I will find out what else the LORD will tell me.”

The study of human nature is ever profitable. Much insight into it may be gained from history; much from converse with the world; and much from the examination of our own hearts. But that which we acquire from a perusal of the Holy Scriptures is the most clear and certain, because we have all the circumstances in one view before our eyes, and have infallible information respecting the motives and principles by which the different agents were influenced.

The character of Balaam is peculiarly instructive. He was a man eminent as a soothsayer; and it was supposed that he could influence the fate, not of individuals only, but of nations, by his sentence of blessing or malediction. Persons of his description were frequently employed by kings at the commencement of a war, to curse their enemies to destruction; and, among the Romans, an officer was appointed particularly to that office. This man was applied to by Balak, the king of Moab, to come and curse Israel; who, as they feared, would vanquish them all, as easily “as an ox licks up the grass.” This message gave occasion to Balaam to display what was in his heart. We propose to show you,

I. The inconsistency of Balaam’s character.

That we may have a more distinct view of his character, we shall notice:

1. The contrariety between his opinions and desires.

The desires of man by nature are altogether earthly and sensual; but when spiritual light breaks in upon his mind, and he is made to see in a measure the evil of such desires, a conflict begins within him. It is in this state that multitudes go on; they see the better path, and approve it in their minds; but they cannot, will not, follow it; there are some gratifications which they know not how to forego, and some interests which they cannot prevail upon themselves to give up; and hence they proceed in a painful opposition to the dictates of their own consciences, being habitually self-convicted and self-condemned. They “hate the light,” and, as the Scripture strongly expresses it, “rebel against the light.”

Such was the state of Balaam. His views of divine truth were very enlarged, when we consider the age and country in which he lived. He had a considerable knowledge of God and his perfections; yes, of Christ also, together with the kingdom which he should establish upon earth, Numbers 24:17-19. He was acquainted with the nature of truly spiritual religion, Micah 6:6-8; and saw, not only the certainty of a future state, but the certainty, that, in that state, there would be an inconceivable difference between the righteous and the wicked.

But still he was a covetous and ambitious man; and as soon as a prospect of gratifying his evil propensities was opened to him, he bore down the better convictions of his own mind, and determinately set himself to do evil.

2. The contrariety between his professions and conduct.

Who that had heard all the fine speeches which he made respecting his determination to adhere to the will of God, even though he should be able to gain “a house full of silver and gold” by disobeying it; and his pious advice to Balak, “to do justly, and to love mercy, and to walk humbly with God;” who that had seen him apparently so fearful of stirring a step, or speaking a word, without the divine counsel and direction—would not have conceived him to be a pious character?

Yet from beginning to the end his conduct was a continued course of horrible impiety. After he had once consulted God, and had received from him a determined answer that “he should not go with the messengers, and that he should not curse Israel, for that they were, and should be, blessed;” what had he to do, but to dismiss the messengers with a plain, full, determined answer?

When the second company of ambassadors came, he should not have listened to them a moment; but should have been as peremptory in his answer to them as to the former. His second application for direction was only an insult to the Divine Majesty, and a spreading of a net for his own feet. God, seeing how bent he was upon the attainment of his own ends, (the acquisition of wealth and honor,) no more interposed with authority to prevent him, but on certain conditions gave him a permission to go. No sooner was a conditional permission given, than Balaam, without waiting for the conditions, set out upon his journey. God, in mercy to him, interposed by a miracle to obstruct his way; and caused a dumb donkey to reprove him, verse 22-34 with 2 Peter 2:16; but even this produced nothing more than a momentary conviction of his sin, which however he was still determined to persist in; and, having obtained from the angel what he construed into a permission to proceed, but which was rather a declaration that the ends of his journey should be defeated; (for that he should not be permitted to speak anything which was not put into his mouth by God himself;) onward he goes, and addresses himself to his impious work with activity and perseverance.

In all his renewed endeavors to curse Israel, he found himself constrained to bless them, insomuch that Balak, furiously enraged against him, dismissed him without any of the riches or honors which he had so eagerly sought after!

Now, it might be hoped, that Balaam at last should see his error, and humble himself for his iniquity. But, instead of this, he devised a plan whereby that people, who could not be subdued by war, might be beguiled into sin, and thereby subjected to the displeasure of their Almighty Protector. He advised Balak to make use of the Midianite women, first to allure them to fornication, and then to draw them to idolatry; and by this means to destroy the souls of those, whom he could not otherwise injure. Compare Numbers 31:16 with Revelation 2:14.

Now compare this with all his professions of reverence for God, of regard for holiness, and of a desire after everlasting happiness; and what an astonishing inconsistency will appear!

But, in truth, though his circumstances were peculiar, his state is common. Many, many are the people, who, amidst high professions of regard for religion—are as much actuated by love of wealth and honor as ever Balaam was; and, if they can only obtain their own ends, are as little scrupulous as he about the means to obtain the wealth they desire. Such are they who resemble the ancient Pharisees, on the one hand; and such also are the descendants of Judas and of Demas, on the other hand. Such characters abounded even in the apostolic age, 2 Peter 2:14-15 with Revelation 3:1 and former part of verse 9; and we must not wonder, if they be to are found also in the present day! Ezekiel 33:31.

In the course of this history, while we mark the inconsistency of Balaam, we cannot but notice also,

II. The consequences resulting from Balaam’s character.

Let us attend to those which resulted,

1. The consequences to Balak.

Balak had raised his expectations high, and had hoped to derive great advantage from the aid of Balaam, “I know that he whom you bless, is blessed; and he whom you curse, is cursed.” But, after all his expense and trouble, he found that he had trusted to a broken reed; and was constrained to dismiss with indignation the man, whom he had so anxiously endeavored to interest in his favor.

What a picture does this afford us of the disappointment too often generated in the minds of men by hypocritical professors!

One perhaps, having heard of the religious principles of such or such a servant, promises himself the highest satisfaction in connection with him; but finds him, after all, conceited, idle, deceitful, disobedient.

Another deals with such or such a tradesman, in expectation that he shall find in him the integrity suited to his religious professions; but soon learns that others who know nothing of religion, are more honorable, and more to be depended on, than he.

Another contracts a matrimonial alliance, from the presumption that the person’s opinions will have a suitable influence on his conduct; but learns afterwards by bitter experience, that asperities of temper, and imprudences of conduct, even such as any moral person would be ashamed of, are too often cloaked under a garb of religion, and gratified, to the utter subversion of domestic happiness.

Need we say, what a wound such conduct gives to religion, or what a stumbling-block it lays in the way of the ungodly? Truly, through such people “the way of truth is evil spoken of,” the prejudices of thousands are confirmed, and the name of our God and Savior is blasphemed.

2. The consequences to Israel.

Though the enchantments of Balaam were unavailing, his diabolical advice was but too successful; the Israelites, unable to resist the allurements of the Midianite women, were betrayed into an unlawful commerce with them; and thus fell into the snare which Balak had laid for them, and brought upon themselves the heavy displeasure of their God.

And are not hypocritical professors a snare to many? Do they not, either, by a spirit of disputation, turn weak believers “from the simplicity of the Gospel;” or, by a spirit of licentiousness, (which they call liberty,) induce them to violate their own consciences? Multitudes of such professors there have been, and yet are, in the Christian Church; nor will it ever be known until the day of judgment, how many “weak brethren, for whom Christ died, have perished” through their mean, 1 Corinthians 8:9-12.

3. The consequences to himself.

It might have been hoped, that after having been constrained to bless Israel, and thus to lose “the rewards of divination” which he coveted, he would have seen “his error,” and repented of it. But this is very rarely the lot of those who proceed for any time in a willful opposition to the convictions of their own minds; they generally become “seared in their consciences,” and hardened in their sins.

Thus it was with Balaam. Though foiled for the present in his hopes of gain, he would not relinquish his pursuit of it, but still continued among the Midianites, and soon afterwards was involved in their destruction, Numbers 31:8; Joshua 13:22.

What a lesson does this teach us! What a prospect does it afford to all who yield themselves to the dominion of an unhallowed appetite! How vain his wish to have “his end like that of the righteous,” when he would not resemble them in his life! And truly, if we follow his steps, we shall, like him, perish miserably at last among the enemies of God.

Learn then from this history:

1. The danger of indulging any besetting sin.

The sin of Balaam was covetousness; and we see how it hurried him from one iniquity to another, until it brought him finally to destruction, both of body and soul! Nor is this an uncommon case. There is scarcely any principle more common, or more destructive, than a desire after wealth and preferment. “The love of money,” says the Apostle, “is the root of all evil; and many, by coveting after it, have erred from the faith, and pierced themselves through with many sorrows! 1 Timothy 6:9-10.”

The facility with which men deceive themselves in relation to this principle, renders it peculiarly dangerous. It scarcely ever appears in any other light than as a venial, at least, if not a commendable, quality. It is likely that Balaam himself did not see the extent of his own iniquity; he probably conceived himself to be solicitous only to know and do the will of God. But an inspired Apostle says of him, that “he loved the wages of unrighteousness,” and “ran greedily after error for reward!”

Beware then, brethren, lest, while you think yourselves only prudent and discreet, God himself should “choose your delusions,” “give you up to a reprobate mind,” impute the same as sin unto you, and assign you your doom among his enemies. Whatever excites in you even a wish to violate the commands of God, will, if not restrained and mortified, assuredly “drown you in destruction and perdition!”

2. The necessity of acting conformably with our principles and professions.

Happy would it have been for Balaam, if he had so done!

Of what use was his knowledge of God, whom he did not fear?

Of what benefit was his views of Christ, whom he did not love?

Of what benefit was his knowledge of his duty, when he would not practice it?

Of what benefit was his persuasion of a future judgment, for which he made no exertions to prepare?

These things served only to enhance his guilt, and to aggravate his condemnation. Thus will it be with us, “it would have been better never to have known anything of the way of righteousness, than to” oppose it, or “depart from it.” “The servant that knew his Lord’s will and did it not, shall be beaten with more stripes, than the servant who sinned through ignorance.”

I would earnestly entreat you therefore, brethren, to walk according to the light which you possess. Do not, like Balaam, “hold the truth in unrighteousness;” do not “profess that you know God, and at the same time in your works deny him;” but rather be yourselves examples unto others, that they may in you behold the sanctifying efficacy of your faith, and the excellency of that religion which you profess.

Charles Simeon (1759-1836)

Numbers 21:8-9

The LORD said to Moses, “Make a serpent and put it up on a pole; anyone who is bitten can look at it and live.” So Moses made a bronze serpent and put it up on a pole. Then when anyone was bitten by a serpent and looked at the bronze serpent, he lived.”

It is said in Scripture, that, “where sin has abounded, grace shall much more abound.” This declaration, if received as a licence for sin, would be pernicious in the extreme; but, if taken as an encouragement to repent, its tendency is most consolatory and beneficial. That God has magnified his grace towards the most unworthy of men, and even taken occasion from their wickedness to display the unbounded extent of his own mercy, is certain. We need only read the history of the Israelites in the wilderness, and we shall be fully convinced of this.

Their conduct was most perverse. They were truly a stiff-necked people. Notwithstanding all their experience of God’s kindness towards them, they could never confide in him, but were always murmuring, and always rebelling. By their wickedness they brought down upon themselves the divine judgments; but no sooner did they implore forgiveness, than God returned to them in mercy, and put away his judgments far from them.

We have a very singular instance of this in the history before us; where we are informed, that God had, on account of their murmurings, sent fiery serpents to destroy them; but, on the intercession of Moses, had appointed them an easy remedy, by the use of which their wounds were healed, and their calamities removed.

We propose to consider,

I. The appointment itself.

The need of God’s interposition was exceedingly urgent.

The wilderness abounded with serpents, such as the camp was now infested with Deuteronomy 8:15. They were of a very malignant nature, causing by their bite a fatal inflammation. They are probably called “fiery” on this account, rather than from their color. Multitudes of the people had been bitten by them; many were dying; and many were already dead. In vain did any of them seek an antidote against the venom, with which they were in hourly expectation of being infected; nor could any means be devised to abate its force.

What then could the people do? To arm themselves against the danger, was impossible; they were assailable on every side; their assaults were irresistible. In this extremity, they apply themselves to Him, who alone was able to deliver. They humble themselves before their God; and they entreat Moses to intercede for them. If God does not have mercy on them, they must all perish. Such was the extremity to which they were reduced.

But the manner in which he interposed was perplexing.

God ordered a serpent to be made of brass, as like as possible to those which bit the people; and that serpent he commanded to be erected on a pole, in order that the wounded people might look unto it and be healed.

But what connection was there between the means and the end?

Of what use could a piece of brass be, or what could it signify of what shape it was?

Of what service could it be to look upon it?

If it were reduced to powder and swallowed; or any mixture were made with an infusion of brass in it; one might suppose it possible that such a prescription might be of some use; there might be some affinity between the remedy and the disease. But, when such an order as that in our text was given, it seemed rather as if God were only “laughing at their calamity, and mocking now that their fear was come.”

Strange however as this might appear at the time, the reason of it is clear to us, who know,

II. The mystery contained in this appointment .

That the deepest mysteries of our holy religion were shadowed forth by it, we are well assured, because our blessed Lord has expressly referred to it as illustrative and explanatory of them. Let us, for distinctness’ sake, consider:

1. The provision made.

God ordered that a bronze serpent should be made like unto the other serpents, (but without their venom;) and that it should be erected on a pole in the midst of the camp. And herein was a great mystery.

What, I would ask, is the provision which God has made for the recovery of a ruined world? Has he not sent his only dear Son into the world, to he made “in the likeness of sinful flesh,” yes, to he “made in all things like unto us, sin only excepted, Romans 8:3 with Hebrews 2:17; Hebrews 4:15.” Has he not caused that glorious Person to be suspended on a cross, and to yield up his own life a sacrifice for sin? Has he not moreover commanded that in every place, and in every age, that adorable Savior should, by the preaching of the everlasting Gospel, be “evidently set forth crucified before the eyes of men, Galatians 3:1.”

Here then we behold that which was prefigured by the bronze serpent. In affirming this, we speak only what our Lord himself has declared in John 3:14. Indeed on several different occasions did he refer to this type, as to receive in due season its accomplishment in him, John 8:28; John 12:32.

O how are we indebted to God for the light of his blessed Gospel! Little did the Israelites know what a stupendous mercy was here exhibited to their view. Doubtless, as a mere ordinance for the healing of their bodies, they should be thankful for it; but how thankful should we be, who see in it such a wonderful provision for our souls! Let us contemplate it; God’s co-equal, co-eternal Son, Jehovah’s Fellow—made incarnate! The Deity himself assuming our nature with all its sinless infirmities, and dying an accursed death upon the cross! And this too for the salvation of his own rebellious creatures! O let us never for one moment forget that this is the means which God has appointed for our deliverance from death and Hell. Let us contemplate it, until our hearts are altogether absorbed in wonder, love, and praise.

2. The direction given.

The only thing which the Israelites had to do, was to look unto the bronze serpent. There was nothing else required of them; they were not first to heal themselves in part; or to apply any other remedy in conjunction with this; nor were they to do anything either to merit, or to increase its efficacy; they were simply to look unto the serpent, as God’s ordinance for their recovery.

Here then we behold a further mystery. Never from the foundation of the world was the way of salvation more plainly, more fully, or more intelligibly declared, than in this simple method of obtaining the desired blessing. Salvation is only and entirely by faith in Christ. The direction which Christ himself gives us by the Prophet Isaiah, is this, “Look unto me, and be saved, all the ends of the earth; for I am God, and there is none else! Isaiah 45:22.” And when he sent forth his disciples to preach his Gospel, he especially charged them to declare, that “he who believed would be saved; and he who believed not would be damned, Mark 16:16.”

Many other things indeed he requires of his people; he requires that they should repent, in order to evince that they truly desire mercy; and that they should obey, in order to manifest that they have obtained mercy; but both their repentance and obedience are carefully excluded from the office of justifying; justification is invariably declared to be by faith alone. “It is by faith in order that it may be by grace, John 3:15 with Romans 4:16; Romans 11:6 and Ephesians 2:8-9;” and, when we have learned how much the Israelites did for the healing of their bodies, then we shall know how much our own works are to procure the healing of our souls.

In this view the type before us is singularly instructive; it is so plain, that it is obvious to the lowest apprehension; so comprehensive, that nothing can be added for the elucidation of it; and so authenticated, that scepticism itself cannot doubt either its reference or its accomplishment.

3. The effect produced.

If any despised the remedy, they died; whereas not a single instance occurred, throughout all the camp of Israel, of any person resorting to it in vain. However desperate his state was, however distant he might be from the serpent, or however indistinctly he beheld it—the effect was still the same; every person who looked to it as God’s ordinance for the healing of his wounds, was healed by it; he was healed immediately, and he was healed perfectly.

The man that can see no mystery here, is blind indeed. We may defy the ingenuity of men or angels to devise any means whereby the efficacy of faith in Christ should be more clearly ascertained. Plain indeed is that declaration of Paul, “All who believe, are justified from all things Acts 13:39;” but, as plain as it is, it does not so forcibly strike the mind, as does the typical representation in our text.

All the questions that can arise respecting the nature and the efficacy of faith, are here distinctly answered. If suppositions are made which can never be verified, then no wonder if difficulties occur which cannot be solved. But let us only remember, that faith is a looking to Christ for salvation, and that that faith is uniformly and universally productive of good works; and then we can no more doubt its efficacy to save the soul, than we can doubt the veracity of God.

We inquire not, whether that faith is strong or weak; (though doubtless the stronger it is, the more abundant will be its fruits.) We only ask whether it is genuine and sincere; and then we do not hesitate to affirm, that the possessor of it “shall be saved;” “he shall not be ashamed or confounded world without end! Acts 16:31 with Isaiah 45:17.”

Address,

1. Those who are averse to this method of salvation.

Many there are to whom the doctrine of salvation by faith alone is an object of disgust. It was so in the first ages of Christianity; and it is so still to the greater part of the professing Christian world. But though the cross of Christ is still, as formerly, “to the Jews a stumbling-block, and to the Greeks foolishness,” yet is it at this time, as it was then, “the power of God and the wisdom of God! 1 Corinthians 1:23-24.”

If it is objected, that to be saved by faith alone, and by faith in One who saved not himself, appears absurd; we answer, That such an objection might with just as much reason have been urged against the healing of dying men by the sight of a bronze serpent; and that it is not for us to prescribe to God in what way he shall save a ruined world. It is not for us to dictate, but obey. Were there therefore really as little connection between the means and the end in the gospel salvation, as there was in the typical representation of it, it would still be our duty thankfully to submit to the remedy proposed.

But this is not the case; it would be easy to show that there is a wonderful suitableness between the death of Christ as an atonement for sin, and the mercy given to us for his sake; nor is there a less suitableness between our exercise of faith in him, and his communication of grace to us. But without entering into that discussion at present, we refer to the type as decisive of the point.

“Wash and be clean!” was said to Naaman.

“Look and be healed,” was said to Israel.

“Believe and be saved,” is said to us.

This is Christ’s message to a guilty world; and “blessed is he who shall not be offended in him.”

2. Those who have experienced its saving benefits.

The bronze serpent was carried by the Israelites throughout all the remainder of their journey; and, if they had been bitten again by the fiery serpents, they would doubtless have had recourse again to the remedy, which they had once found to be effectual.

Just so, the need of repeated applications to our remedy is daily recurring; and, thanks be to God! its efficacy is undiminished. To all therefore would we repeat the direction before given, “Look unto Christ and be saved, all the ends of the earth!” If those around you doubt, as certainly they will doubt, the efficacy of faith, then let them read it in your whole conduct; let them see that your corruptions are mortified, and your evil dispositions are healed. Let them see that there is a difference between you and those around you, and such a difference too, as nothing but faith in Christ can produce.

They will be boasting of other remedies, which, in spite of their utmost exertions, they will find ineffectual; but let them see in you the superior excellence of that which God has revealed in his Gospel. Declare to them the way of life; exalt the Lord Jesus in their eyes; commend him to them with your lips; but most of all commend him to them in your lives.

In a word, let your whole conduct be a visible commentary on those words of the Apostle, “God forbid that I should glory, except in the cross of our Lord Jesus Christ; by whom the world is crucified unto me, and I unto the world! Galatians 6:14.”

Charles Simeon (1759-1836)

Numbers 21:4

“And the soul of the people was much discouraged because of the journey.”

The history of human nature is nearly the same in all ages. Successive generations ought progressively to advance in wisdom, because they have the advantage of others’ experience. But youth will not avail themselves of the instructions of their forefathers; they will go forward in their own ways; exactly as if they had no compass whereby to steer, nor any chart of the rocks and shoals, on which so many thousands have been shipwrecked. “

A new generation had been born in the wilderness since the departure of the Israelites from the land of Egypt; and they had ample means of information respecting the rebellious conduct of their fathers, and the chastisements inflicted on account of it; yet on similar occasions they constantly acted in a similar manner, murmuring and complaining as soon as any new trial arose, and wishing themselves dead, to get rid of their present troubles. Thus it was with them at this time. We propose to inquire into:

I. The causes of their discouragement.

Doubtless, to those who could not implicitly confide in the wisdom and goodness of God, there was ground for discouragement:

1. There was a perplexing providence.

The period fixed for their entrance into Canaan was nearly arrived. They had just had a severe engagement with one of the Canaanite kings, who had come forth against them with all his forces; and, after suffering a partial defeat, had entirely vanquished him. But they were not allowed to follow up their success, or to proceed to the immediate invasion of his land. On the contrary, having been refused permission to pass through the territories of the king of Edom, they were directed to “compass his whole land, and to go back to the Red Sea,” perhaps as far as to Ezion-geber, Deuteronomy 2:8. This was after they had been thirty-nine years and six months in the wilderness; after two of their leaders, Miriam and Aaron, were taken from them by death; and when there remained but six months to the time fixed for their entrance into the promised land.

How perplexing did this appear! Must they wait to be attacked in the wilderness, and never be permitted to reap the reward of victory? Must they wait in the wilderness until their enemies would be willing to resign their land? Had God forgotten his promise, or determined that they should spend another forty years in the wilderness? If the promise was to be fulfilled, why give them the trouble of traversing the wilderness again? If it was not to be fulfilled, they had better die at once, than protract a miserable existence under such vexatious and cruel disappointments.

While they viewed the dispensation in this light, we do not wonder that “their soul was much discouraged.”

In truth, this is a very common source of discouragement to ourselves. Persons, on their first commencement of their journey heaven-ward, are apt to be optimistic, and to expect that they shall speedily arrive at the promised land. At one time they seem near it, but are turned back again, in order that by a long course of trials, they may be better prepared to enjoy it. At another time they seem almost to possess it; and then, not long after, find themselves at a greater distance from it than ever. Thus “hope deferred makes their heart sick;” and being disappointed in their expectations, they yield to great dejection of mind: ‘If I am not of the number of God’s people, whence have I these desires? if I am, why have I not those attainments?’

The same disquietude arises from perplexities of any kind, where the promise of God and the providence of God appear at variance with each other. Not being able to account for the Lord’s dealings towards them, “their souls are cast down, and greatly disquieted within them.”

2. There was a long protracted trial.

Forty years of trial was a long period; and the nearer they came to its completion, the longer every day appeared. Hence this fresh order to go back to the Red Sea, and there to recommence their travels, quite overwhelmed them.

And how do long-continued afflictions operate on us? For a season we can bear up under them; but when pains of body, or distress of mind, are lengthened out; when the clouds, instead of dispersing, thicken, and storms of trouble are gathering all around us; then patience is apt to fail, and the mind sinks under its accumulated trials. Because “our strength is small, we faint under our adversity.” Even Job, that bright pattern of patience, who after the heaviest losses could say, “The Lord gave and the Lord has taken away, blessed be the name of the Lord;” even he, I say, fainted at last, and cursed the day of his birth! He must be endued with an uncommon measure of grace, who under such circumstances can say with Paul, “None of these things move me!”

That we may see how their discouragement operated, let us consider,

II. The effects produced by it.

Their minds being discomposed, they immediately gave way to:

1. A dissatisfied spirit.

Many were the blessings which they received from the hand of God; they lived by a continual miracle; they were provided with water out of a rock, and with manna daily from the clouds; and yet they complain, “There is no bread, neither is there any water; and our soul despises this light bread.” Because they did not partake of that variety which the nations around them enjoyed, they were discontented; or rather, because they were offended with the order to go back unto the Red Sea, they were displeased with everything.

What a picture is this of human frailty! The mind discouraged on one account, looks not out for circumstances of alleviation and comfort, but gives itself up to disquietude and dejection. Temporal blessings lose all their relish. Let even the bread of life be administered to people in such a frame, they can taste no sweetness in it; the promises of God seem not suited to their case; nor are they sufficient for their support. They “cannot hear the voice of the charmer, charm he ever so wisely.” If they even turn their minds to the right object, it is only to confirm their own doubts, and to augment their own sorrows. Their experience is like that of Asaph, “My sore ran in the night, and ceased not; my soul refused to be comforted; I remembered God, and was troubled, Psalm 77:2-3.”

2. A murmuring spirit.

How lamentable to hear them on this occasion accusing God and his servant Moses of having brought them out of Egypt with a view to deceive their expectations and to kill them in the wilderness! But the mind, once thrown off its bias, will stop short of nothing, unless it is restrained by the grace of God, Isaiah 8:21-22. Let anyone that has been in deep affliction, look back and see, whether he has not found his mind rise against the immediate authors of his calamities, and ultimately against God himself, for having appointed him so hard a lot, Proverbs 19:3.

It is true, we do not perhaps intend to accuse God; but we do it in effect; because, whoever is the instrument, it is his hand that smites. Whether Chaldeans or Sabeans invaded the property of Job, or tempests destroyed his family, the holy sufferer referred the events to God, as their true author. Without God, not a hair of our head could be touched, even if the whole world were confederate against us. When therefore we murmur at the calamities we suffer, we murmur in reality against God who sends them.

It may be asked perhaps: How could they help yielding to this discouragement? That they might have done so, will appear, while we show,

III. The way in which they should have fortified themselves against this severe affliction.

It behooved them in this trouble, as indeed in every other, to consider,

1. Whence this severe affliction came.

It did not spring out of the dust; it came from God; even from him who had brought them out of Egypt, and had supported them to that very hour. Had they not had evidence enough of God’s power and goodness during the 39 years that they had continued in the wilderness? And did it not befit them to place their confidence in him, though they could not see the immediate reason of his dispensations?

Thus should we do, when tempted to disquietude and despondency; we should say, “It is the Lord; let him do what seems good to Him,” “the cup which my Father has given me, shall I not drink it?” Yes, “when walking in darkness, we should stay ourselves upon our God;” and determine with Job, “Though he slays me—yet will I trust in him.” This was the expedient to which David resorted in the midst of all his troubles, and which he found effectual to compose his mind, “he encouraged himself in the Lord his God, 1 Samuel 30:6 with Psalm 42:11.”

2. For what end this severe affliction was sent.

God has expressly stated the end for which he tried them so long in the wilderness; it was, “to humble them, and to prove them, that they might know what was in their hearts, Deuteronomy 8:2.” And was not the prospect of such an end sufficient to reconcile them to the means used for the attainment of it?

Let us also consider the ends for which our afflictions are sent; are they not sent with a view to make us “partakers of his holiness?” Who would be discouraged at his trials, if he reflected on the necessity which there is for them, and the blessed fruit that shall spring from them? Doubtless, they are “not joyous for the present, but grievous;” nevertheless the refiner’s fire may well be endured, if only it purges us from our dross, and makes us, as “vessels of honor, fit for our Master’s use.”

3. The certain outcome of this severe affliction, if duly improved.

They were well assured that God would fulfill his promises. Even their recent victory over the Canaanites was a pledge of their future conquests. What if they did not understand the way of the Lord? The direction they had taken at their first departure from Egypt had appeared to their fathers to be erroneous; but it had proved to be “the right way;” and they should have been satisfied, that this, though alike mysterious, would have a similar outcome; and that the number and greatness of their trials would ultimately redound to the glory of their God, and to their own real happiness!

Thus we should bear in mind that all our afflictions are working together for good, and that, “light and momentary in themselves, they are working for us a far more exceeding and eternal weight of glory!” Did we but consider this, we would be content to suffer, until we had filled up our appointed measure; yes, we would even “glory in our tribulations,” knowing that we are to be “made perfect by them,” and that “they are our appointed way to the kingdom of Heaven.”

APPLICATION.

Certain it is that “we have need of patience, in order that, when we have done the will of God, we may inherit the promises.” But let not any of the sons and daughters of affliction yield to discouragement. If their trials are great, their supports and consolations shall be great also. Are they particularly discouraged at the thought of their weakness and sinfulness? Let them recollect, what a fullness of merit and of grace is treasured up for them in Jesus; that “where sin has abounded, his grace shall much more abound; and that his strength shall surely be perfected in their weakness.”

Charles Simeon (1759-1836)

Numbers 20:27-28

“Moses did as the LORD commanded: They went up Mount Hor in the sight of the whole community. Moses removed Aaron’s garments and put them on his son Eleazar. And Aaron died there on top of the mountain. Then Moses and Eleazar came down from the mountain”

The lapse of time is so gradual and silent, that, for the most part, it escapes our observation; but there are seasons and occurrences which almost irresistibly force upon us the conviction that our days are coming to a close. The history before us is particularly calculated to impress our minds with this thought.

It was not until an advanced period of life that Moses and Aaron were called to their sacred office; and when, contrary to their expectation, they were turned back into the wilderness, and doomed to sojourn there during the space of forty years, it would appear as though that time would scarcely ever expire. But years rolled on; the destined period arrived; and death, which had nearly completed its work in the destruction of all the men who had come out of Egypt, received a new commission against those most distinguished servants of the Lord.

At the commencement of the fortieth year, Miriam died; before it was half expired, Aaron too was cut off. And before its termination, Moses himself also was constrained to yield to the stroke of death. In the death of Aaron, to which we would now call your attention, there are two things more especially to be noticed:

I. The transfer of Aaron’s office.

Moses received an order to “strip off Aaron’s garments, and to put them on Eleazar his son.” That order was now executed; and in the execution of it we may see the true nature of that law, of which Aaron was the chief minister. We may see:

1. That the Law could not save.

In the preceding Discourse we have observed, that the sentence of death passed on Moses, marked the insufficiency of the moral law to justify; and now we observe, that the transfer of Aaron’s priesthood marked the same respecting the ceremonial law. The ceremonial law was never designed to make any real satisfaction for sin. The annual repetition of the same sacrifices showed, that they had not fully prevailed for the removal of guilt. As they could not satisfy divine justice, so neither could they satisfy the consciences of those who offered them, “they were remembrances of sin,” calculated to preserve a sense of guilt upon the conscience, and to direct the people to that great Sacrifice, which would in due time be offered for the sins of the whole world, Hebrews 10:1-4; Hebrews 9:9-10.

This, I say, was shadowed forth in the death of Aaron; for, if those sacrifices which he had offered could really atone for sin, why were they not accepted for his sin; or why was not some fresh sacrifice appointed for it? They could not so much as avert from him a temporal punishment, or procure for him an admission into the earthly Canaan. How then could they prevail for the removal of eternal punishment, and for the admission of sinners into the heavenly land? The Apostle tells us, that “it was not possible for the blood of bulls and of goats to take away sin;” nor could a more striking evidence of its inefficiency be conceived, than that which was exhibited in the event before us.

2. That the Law was not to continue.

The sentence of death denounced against Aaron, manifested, as we have before shown, that the law itself was in due time to be abolished.

The stripping off of Aaron’s garments, and putting of them upon Eleazar, still more clearly marked the changeableness of Aaron’s priesthood; and intimated, that it should successively devolve on dying men, until he should arrive, who should never die, but “be a Priest forever after the order of Melchizedek!”

But the manner in which this transfer was carried into execution deserves particular attention, inasmuch as it was peculiarly calculated to give the people an insight into the whole nature and design of the ceremonial law.

Whether the ceremony passed in the sight of all the congregation or not, we cannot say; but they were certainly informed of what was about to take place on the arrival of Moses and Aaron at the destined spot. Now Moses was the person who, by God’s appointment, had put the priestly garments on Aaron, forty years before, Exodus 29:4-7; and he also was the person appointed to strip them off.

Was this an accidental circumstance, without any mystical design? Can we suppose that, in a dispensation which was altogether figurative, such a singular fact as this was devoid of meaning? No; it was replete with instruction. We exceedingly dread the indulgence of imagination in interpreting the Scriptures; but we are persuaded that a very deep mystery was shadowed forth on this occasion.

Moses was the representative of the law, as Aaron was of our great High-Priest. Now it was the law which made any priesthood necessary.

If the law had not existed, there would have been no transgression.

If the law had not denounced a curse for sin, there would have been no need of a High-Priest to make atonement for sin.

And if there had been no need of a real sacrifice, there would have been no occasion for either a priesthood or sacrifices to shadow it forth.

The law then called forth, if I may so speak, the Lord Jesus Christ to his office; and therefore Moses put the priestly garments on him who was to prefigure Christ. But the same law which rendered a real atonement necessary, made the figurative priesthood wholly ineffectual; its demands were too high to be satisfied with mere carnal ordinances; there was nothing in a ceremonial observance that could be accepted as a fulfillment of its injunctions; nor was there anything in the blood of a beast that could compensate for the violation of them. Therefore, to show that nothing but the priesthood and sacrifice of Christ could be of any avail, the same hand that put the shadowy garments upon Aaron must strip them off again.

Thus in this transaction are we taught, not only that the ceremonial law was a mere temporary appointment, but that men should look through it to Him whom it shadowed forth. The language of it was, in effect, similar to that of the Apostle, “I through the law am dead to the law, Galatians 2:19.” That is, “I, through the strictness of the moral law, am cut off from all hopes of acceptance with God by any obedience to its commands. Yes, I despair of obtaining salvation by any works either of the ceremonial or moral law; and I trust wholly in the Lord Jesus Christ; I seek to be justified solely and altogether by faith in him.”

While our minds are instructed by the transfer of Aaron’s office to Eleazar his son, our hearts cannot but be affected by,

II. The surrender of Aaron’s soul.

“The time was come when his spirit must now return unto God who gave it.” He goes up to Mount Hor, the appointed place, where he must lay down his mortal body, and from whence he must enter into the presence of his God.

In this last scene of his life there is much that is worthy of observation:

1. The occasion was awful.

Aaron had sinned; and for that sin he must die. We doubt not indeed but that he found mercy before God; but still he died on account of his transgression; his death was the punishment of sin, verse 24. This, in fact, is true respecting every one that dies; though in some respects death may be numbered among the Christian’s treasures—yet in another point of view it must still be regarded as an enemy, 1 Corinthians 15:26, and a punishment for sin. In this light it must be considered even by the most exalted Christian, no less than by the most ungodly, “his body is dead because of sin, even though his spirit is alive because of righteousness, Romans 8:10.”

But in the death of this eminent saint we have a most instructive lesson. It was doubtless intended as a warning to all who profess themselves to be the servants of God. Like Lot’s wife, it speaks to all succeeding generations, and declares the danger of departing from God. No length of services will avail us anything, if at last we yield to temptation, and “fall from our own steadfastness, 2 Peter 3:17.” The death of Aaron shadowed forth that truth which is plainly declared by the prophet Ezekiel, that “if a righteous man turns away from his righteousness and commits iniquity, all his righteousness that he has done shall not be mentioned; but in his trespass that he has trespassed, and in his sin that he has sinned, in them shall he die, Ezekiel 18:24.”

Many there are, who, from an attachment to human systems and a zeal for truths of an apparently opposite nature, would almost expunge this passage from the sacred volume; but, whether we can reconcile it with other passages or not, it is true; and every one of us shall find it true at last, that not he who runs well for a season, but “he who endures unto the end, shall be saved! Matthew 24:13.”

2. The manner was dignified.

Methinks I see Aaron, accompanied by Moses and Eleazar going up to Mount Hor “in the sight of all the congregation.” There is in him no appearance of infidel hardness, or unbelieving fear, or pharisaic confidence; he acquiesces in the divine appointment, and, with meek composure, a firm step, and a cheerful countenance, ascends to meet his God. Thrice happy man! How enviable his state, to be so attended, and to be so assured!

What can a saint desire more than this: to have his pious relatives about him; to see, not only those with whom he has moved in sweet harmony for many years, and who are soon to follow him into the eternal world, but his children also, who are coming forward to fill the offices he vacates, and to serve the Lord as he has done before them; to see them around him, I say, in his last hours; to enjoy their prayers; and to bestow on them his parting blessings? How delightful, in that hour, to “know in whom he has believed,” and to be assured that he is “entering into the joy of his Lord!”

Such may be the state of all; such ought to be the state of all. Hear how Peter speaks of his death, “I know that I must shortly put off this my tabernacle, 2 Peter 1:14.” Hear Paul also speaking of his, “I know that when the earthly house of this tabernacle shall be dissolved, I have a house not made with hands, eternal in the heavens.” “I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me, 2 Corinthians 5:1; 2 Timothy 4:8.”

Shall it be said: These were Apostles; and we must not expect such attainments as theirs? I answer, These things are the privilege of all, “Mark the perfect man, and behold the upright; for the end of that man is peace! Psalm 37:37.”

3. The outcome was honorable.

Upon every recurrence of difficulties, the whole people of Israel had vented their spleen against Moses and against Aaron. On some occasions they had been ready to stone these distinguished servants of the Lord. But now that Aaron was taken from them, the whole congregation of Israel bemoaned their loss, verse 29. Now they call to mind those services, which once they despised. Now they say one to another, ‘How often have we seen him fall on his face before God, to implore mercy for us, at the very moment when we were murmuring against him as the source of all our troubles! How did we on a recent occasion see him rushing with his censer into the midst of the plague, to arrest the pestilence in its progress, even at the peril of his own life! Alas, alas, what a friend and father have we lost!’

Yes, thus it too generally is that men realize their blessings only by the loss of them. They enjoy a faithful ministry, but will not avail themselves of it, until “the lampstand is removed,” and the privileges, which they have slighted, are withdrawn.

The same is too often experienced by children who have neglected the admonitions of their parents, and servants who have disregarded the instructions of their masters. Happy are those who “know the day of their visitation,” and “walk in the light before the night comes!”

To those indeed who die, it is comforting to know that they shall leave such a testimony behind them; but, when we consider the augmented guilt and misery of those who have slighted our admonitions, our sorrow for them preponderates, and turns our self-congratulations into tender sympathy and grief; for the greater our exertions were for their salvation, the more certainly shall we appear as swift witnesses against them, to increase and aggravate their condemnation.

ADDRESS.

What if God were now to issue the command to any one of us: “Go up to your bed and die!” How would it be received among us? Would we welcome such an order? Would we rejoice that the period was arrived for our dismissal from the body, and for our entrance into the presence of our God? Such an order will assuredly be soon given to every one of us; the old and the young, the rich and the poor, those who have traveled all through the wilderness, and those who have but just entered into it—may have it said to them within a few hours, “This night your soul is required of you.”

But, however men might receive the summons, its consequences to them would be widely different, according as they were prepared, or unprepared, to meet their God. Think:

1. You who are regardless of your eternal state.

You are now perhaps adorned in costly array, and filling some high station; perhaps, if not crowned with a mitre, like Aaron—you are at least officiating at the altar of your God. But your honors and your ornaments must all be laid aside; and your office, together with your wealth, must be transferred to others. “Naked you came into the world, and naked must you go from it.”

But where must you go? To Heaven? Alas! people of your description can find no admittance there. You will be excluded, like the foolish virgins, who had no oil in their lamps. O think, from what you will be excluded; not from an earthly Canaan, but from Heaven itself; and not, to be merely bereaved of good, but to bewail your misery in Hell forever! Ah! fearful thought! May the Lord grant that it may sink down into all our hearts, and stir us up to “flee from the wrath to come!”

Do any inquire, What shall we do to he saved? My answer is, There is a High-Priest who never dies. Or rather, I should say: There is a High-Priest though once he died on Mount Calvary, now “lives, and behold he is alive for evermore!” It is to him who Moses directed you when he stripped off Aaron’s robes; and to him Aaron himself directed you, when he surrendered up his soul. The typical priests being inefficient, “were not allowed to continue by reason of death; but the Lord Jesus has an unchangeable priesthood; and is therefore able to save to the uttermost all who come unto God by him, seeing he ever lives! Hebrews 7:23-25.” Believe in him, and the sting of death shall be removed; you shall have peace with God through his sin-atoning blood; and, when taken hence, shall be transported on the wings of angels to Abraham’s bosom!

2. You who profess religion—yet are living at a distance from God.

Let us suppose for a moment, you are not so far from God, but that you shall find mercy at his hands in the last day; still it would be very painful to die under a cloud, and to leave your surviving friends doubtful of your state. Yet this is the best that you can expect, while you are relaxing your diligence, and “the things which remain in you are ready to die.” But there is reason to fear that you are “drawing back unto perdition,” and that “your last end will be worse than your beginning!”

Think not that this is an uncommon case; there are many who “seem to be religious, and yet deceive their own souls.” How terrible then will be your disappointment, if, after walking, perhaps twenty, or, like Aaron, forty years, in expectation of reaching the promised land—you come short of it at last! Yet this will be the case with all who dissemble with God, Job 20:4-7.

When your minister, who had hoped that you would have been “his joy and crown of rejoicing” forever, shall inquire: “Where is he?” And your dearest friends also shall ask, “Where is he?” How painful will it he, and perhaps surprising too, to be informed, that you were counted unworthy of that heavenly kingdom, Job 20:7. May the Lord grant that this picture may never be realized with respect to any of you! But I must caution you in the words of the Apostle, “Let us fear, lest a promise being left us of entering into God’s rest, any of you should seem to come short of it! Hebrews 4:1.”

3. You sincere and upright Christian.

What a glorious change will it be to you, when God shall bid you to go up unto your bed and die! Whatever honors you possess here, you need feel no regret at parting with them. You have found your trials in this wilderness great and manifold; and happy may you he to go unto the rest that remains for you. You have no need to be afraid of death; it should be regarded only as the stripping off of your garments, to retire to rest. Or rather, “For while we are in this tent, we groan and are burdened, because we do not wish to be unclothed but to be clothed with our heavenly dwelling, so that what is mortal may be swallowed up by life! 2 Corinthians 5:4.”

Go forward then in daily expectation of your summons; yes, be daily “looking for, and hastening unto, the coming of that blessed day! 2 Peter 3:12,”when you shall “depart, and be with Christ forever.”

Who can conceive the bliss that awaits you at that hour? To behold Him, “of whom the Law and the Prophets testified,” and in whom their testimony received its full accomplishment! To behold Him whom Aaron’s love and services but faintly shadowed! Him, “the brightness of his Father’s glory, and the express image of his person!” Were death a thousand times more terrible than it is, it should be eagerly to be coveted as an introduction to such bliss! Methinks, impatience were a virtue with such prospects as these; or if you must wait with patience your appointed time, endeavor at least so to live, that, at whatever hour your Lord may come, you may be found ready, and have “an abundant entrance into the kingdom of our Lord and Savior, Jesus Christ! 2 Peter 1:11.”

Charles Simeon (1759-1836)

Numbers 20:12

But the LORD said to Moses and Aaron, “Because you did not trust in me enough to honor me as holy in the sight of the Israelites, you will not bring this community into the land I give them.”

Scarcely shall we find any portion of sacred history that is more calculated to affect a pious mind, than this. When we see judgments inflicted on the rebellious Israelites, we acknowledge without hesitation the justice and equity of God. We regret indeed that their impieties called for such severity; but we approve of the severity itself, or rather, regard it as lenient, in comparison with their deserts.

But here our proud hearts are almost ready to revolt, and to exclaim, “Has God forgotten to be gracious?” “Is it thus that God deals with his chosen servants, who for forty years have been indefatigable in his service? Does he thus for one offence exclude them from the promised land, to the possession of which they had looked forward with such ardent desire and assured expectation?”

But we are soon silenced with that unanswerable question, “Shall not the Judge of all the earth do right?” Sinful men are totally incompetent to determine what befits the holy God to do. But though we are not to sit in judgment on his dispensations, we may with propriety inquire into the reasons of them, if only we do so with a view to vindicate his ways, and to gain that instruction which they are intended to convey. Let us then, while contemplating the exclusion of Moses and Aaron from the land of Canaan, consider:

I. The offence they committed.

Slight as it may appear to us, it was a complicated sin.

There was in it a mixture of:

1. Irreverence.

“God is greatly to be feared in the assembly of his saints, and to be had in reverence of all them that are round about him! Psalm 89:7.” But on this occasion Moses and Aaron seem to have forgotten that they were in the presence of God, or that there was any necessity to lead the murmurers to a becoming affiance in him. They should have reminded the people of his past mercies, and shown them how to secure the continuance of his favors by penitence and prayer. But, notwithstanding “the glory of the Lord appeared unto them,” they omitted, as he complains, “to sanctify him in the eyes of the children of Israel.” This was a great offence. They should have remembered, that Nadab and Abihu, the sons of Aaron, had been devoured by fire before the Lord for irreverently offering common fire in their censers, instead of the fire that was burning on the altar; and that God on that occasion had said, “I will be sanctified in them that come near unto me, and before all the people I will be glorified, Leviticus 10:3.” There would therefore have been no ground to arraign the justice of God, even if he had smitten them in like manner on this occasion. Their exclusion from Canaan, though grievous, was less than their iniquity deserved.

2. Anger.

A certain kind of anger is allowable; nor is it wrong to testify that displeasure in words; but it must not be such an anger as transports us into unfitting actions or vehement invectives. The expressions used by Moses on this occasion, show, that his anger was by no means duly moderated. It did not terminate on the offence, but struck at the person of the offenders; towards whom nothing but pity, joined with faithful remonstrances, should have been exercised. Doubtless, his indignation was very hot, when he addressed the people, “You rebels!” and in this it is evident that Aaron also was a partaker with him. How sinful this was, we may judge from that declaration of our Lord, that “Whoever shall say to his brother, Raca, shall be in danger of the council; and whoever shall say, You fool, shall be in danger of Hell fire! Compare verse 10, 11 with Matthew 5:22.” Here then again we see that their exclusion from Canaan was justly merited.

3. Disobedience.

God had commanded Moses to “speak to the rock;” but Moses, in the paroxysm of his anger, smote it, yes “smote it twice.” Had Moses forgotten how strict God’s injunctions had been respecting the furniture of the tabernacle, that every the smallest vessel or pin should be “made according to the pattern shown to him in the mount?” Had he forgotten that, when bounds were set round Mount Sinai, even a beast, if he should pass them, was to be pierced through with a dart? Had he and Aaron forgotten how strictly the minutest service of the sanctuary was enjoined on the pain of death? How then could they dare thus to violate the divine commands? God himself complains of this as an act of direct rebellion against him, verse 21 with Numbers 27:14.

Who then can wonder that God saw fit to mark it with a testimony of his displeasure? It is not improbable that God, in ordering Moses to speak to the rock, intended to reprove the Israelites, when they saw the rocks themselves more obedient to the divine command than they.

But the disobedience of Moses altogether defeated this intention; yes, it was calculated to convey a most erroneous idea to those who understood the mystic import of this dispensation. The rock that had been smitten thirty-nine years before was a type of Christ, from whom, as smitten for our offences, the waters of life and salvation flow, Exodus 17:6 with 1 Corinthians 10:4. But Christ was not to be smitten twice, “he was once offered to bear the sins of many;” and it is henceforth by speaking to him, and addressing him in prayer and faith, that we are to receive renewed communications of his grace and mercy. But Moses and Aaron overlooked all this, (for what will not people forget, when under the influence of passion?) and justly brought upon themselves this severe rebuke.

4. Unbelief.

Of this in particular God accuses them, “You believed me not, to sanctify me.” Whether they doubted the efficacy of a word, and therefore smote the rock; or whether they acted in their own strength, expecting the effect to be produced by their own act of striking the rock, instead of regarding God alone as the author of the mercy, we cannot say. We rather incline to the latter opinion, because of the emphatic manner in which they addressed the Israelites, “You rebels, must we fetch water out of this rock for you?” In either case they were under the influence of unbelief; for distrust of God, or creature-confidence, are equally the effects of unbelief; the one characterized the conduct of those Israelites who were afraid to go up to take possession of the promised land; and the other, those who went up in their own strength, when God had refused to go before them. This was the offence which excluded the whole nation from the promised land, “they could not enter in because of unbelief, Hebrews 3:19;” no wonder therefore, that, when Moses and Aaron were guilty of it, they were involved in the common lot.

What has been said may suffice to show that their offence was not so light as it may at first sight appear to be; but its enormity will be best seen in:

II. The punishment inflicted for it.

The sentence denounced against them was, that they should die in the wilderness, and be denied the privilege of leading the people into the promised land. This was:

1. A dreadful sentence.

How distressing it was to them, we may judge from the prayer of Moses, who sought to have the sentence reversed, “O Lord God, I beg you let me go over and see the good land!” But, as Moses himself tells us, “God was angry with him, and would not hear him, Deuteronomy 3:23-26.”

How loudly does this speak to us! If we reflect on the length of time that they had served the Lord; the exemplary manner in which they had conducted themselves; (oftentimes at the peril of their lives expostulating with the people, and seeking to avert the wrath of God from them;) and that this, as it respected Moses at least, was almost the only fault that he had committed. If we at the same time consider, how grievous the disappointment must have been to them to have all their hopes and expectations frustrated, now that they had nearly completed the destined period of their wanderings; truly we cannot but see in this dispensation the evil and bitterness of sin; and feel the importance of that admonition, “Let us fear, lest a promise being left us of entering into God’s rest, any of us should seem to come short of it! Hebrews 4:1.”

We know indeed that this sentence of exclusion did not extend to the Canaan that is above; and it is probable that many others who died in the wilderness, were therefore “judged and chastened of the Lord, that they might not be condemned with the world, 1 Corinthians 11:32;” nevertheless the record of their failure is “written for our admonition, upon whom the ends of the world have come! 1 Corinthians 10:11.” And as the great body of the nation were “examples unto us, to the intent that we should not lust after evil things as they also lusted,” so may the example of Moses in particular teach us, that “if the righteous turn away from his righteousness, and commits iniquity, all his righteousness that he has done shall not be mentioned; in his trespass that he has trespassed, and in his sin that he has sinned, in them shall he die, Ezekiel 18:24.”

Indeed this is the very lesson which Paul himself inculcates from the exclusion of the Israelites at large, and which is doubly forcible when arising from the failure of Moses, “Let him who thinks he stands take heed lest he falls, 1 Corinthians 10:12.” Were a man as eminent as Paul himself, it would behoove him to use the same vigilance as he, “keeping under his body, and bringing it into subjection, lest by any means, after having preached to others, he himself should be a castaway, 1 Corinthians 9:27.” Not he who “runs well for a season,” but “he who endures to the end, shall be saved.”

2. An instructive sentence.

Besides the general idea above suggested, there are several very important things prefigured in this dispensation.

First, it intimated the insufficiency of the moral law to justify us.

Moses, the meekest of all the human race, had once “spoken unadvisedly with his lips, Psalm 106:33;” and for that one trespass was excluded from the promised land, Deuteronomy 32:48-51. Now, if we consider the typical nature of the whole Mosaic economy, we shall not wonder that he whose whole office and ministry were typical, was ordained to instruct us even by his death. In fact, he was himself a commentary on his own law; that denounced every one “cursed, who continued not in all things that were written in the book of the law to do them;” and he, for one offence, was doomed to die among the unbelieving Israelites, and thereby to show, that “by the deeds of the law should no flesh be justified! Romans 3:20; Galatians 3:10; Galatians 3:16.”

Let this be remembered by us: the law condemns us as truly for one offence as for a thousand! James 2:10; it is of excellent use to lead us through the wilderness; but it never can bring us into Canaan; and, if ever we would be saved at all, we must trust, not in our own obedience to the law, but in Him who fulfilled it, and redeemed us from its curse! Romans 8:3 and Galatians 3:13.

Next, it instructs us in the transitory nature of the ceremonial law.

Before the sentence was to be executed on Aaron, he was to go up to the top of Mount Hor, and there to be stripped of his priestly garments, which Moses was to put upon Eleazar his son, verse 25-28. By this transfer of the priesthood it was shown, that this typical priesthood was not to endure forever, but to be transferred from one generation to another, until at last it should be superseded by Him, who was to be “a Priest forever after the order of Melchizedek.”

This is no fanciful construction; it is the very idea suggested by the author of the Epistle to the Hebrews; who tells us that the law was disannulled for the weakness and unprofitableness thereof; the priests, its ministers, being unable to continue by reason of death, yielded up their office to “Him who lives for evermore.” And thus the whole legal economy, not being able to make any one perfect, gave way to that better hope which does, Hebrews 7:18-19; Hebrews 7:23-24.

Thus, I say, Aaron’s death illustrated the weakness of the ceremonial law, as the death of Moses did that of the moral law. Neither could introduce any one to the land of Canaan; but the one “waxed old and vanished away, Hebrews 8:13;” and the other remained only to curse and to condemn all who were under its power, Romans 7:10; 2 Corinthians 3:9.

The last truth which this dispensation preaches to us is, that Christ is the appointed Savior of the world.

Moses and Aaron, being doomed to die in the wilderness, and Miriam having already died at the commencement of this fortieth year, the people were by God’s command committed to the care and government of Joshua, Numbers 27:18-23. He was to subdue all their enemies before them, and to put the Israelites into a complete possession of the promised land. Who does not recognize in Joshua the Lord Jesus Christ. Their very names are precisely the same in the Greek language; and their offices are the same. Jesus is “the Captain of our salvation;” God has given all his people into his hands, that he may give eternal life unto as many as the Father has given him! John 17:2.

Know then, all you who are going towards the promised land, to whom you must look for direction, support, and victory. Jesus is “given to be a Leader and Commander to his people;” and they who fight under his banners, shall be “more than conquerors.”

In a word, the moral “law was a schoolmaster to bring us to Christ;” and the ceremonial law was a visible representation to shadow him forth; and in reference to both of them it may be said, “Jesus was the end of the law for righteousness to every one that believes! Romans 10:4.”

To conclude.

Let us receive from this history the instruction it was intended to convey.

Let us learn from it the excellency of the Gospel, which reveals the Savior to us.

Let us see the importance of adorning the Gospel by a suitable conduct and life; ever remembering, that to them, and them only, who, by a patient continuance in well-doing, seek for glory and honor and immortality, will eternal life be assigned! Romans 2:6-7.

Charles Simeon (1759-1836)

Numbers 19:17-20

“For the unclean person, put some ashes from the burned purification offering into a jar and pour fresh water over them. Then a man who is ceremonially clean is to take some hyssop, dip it in the water and sprinkle the tent and all the furnishings and the people who were there. He must also sprinkle anyone who has touched a human bone or a grave or someone who has been killed or someone who has died a natural death. The man who is clean is to sprinkle the unclean person on the third and seventh days, and on the seventh day he is to purify him. The person being cleansed must wash his clothes and bathe with water, and that evening he will be clean. But if a person who is unclean does not purify himself, he must be cut off from the community, because he has defiled the sanctuary of the LORD. The water of cleansing has not been sprinkled on him, and he is unclean.”

An inspired Apostle has acknowledged that the yoke imposed upon the Jews was quite insupportable. Where the reason of the ordinances was apparent, and the observance of them easy, we may suppose that the people would cheerfully comply with them; but, in many cases, the rites prescribed were very burdensome; they laid the people under severe restraints, entailed upon them heavy expenses, deprived them of many comforts, and subjected them to great inconveniences, apparently without any adequate reason. This might be illustrated by many of the ordinances; but in none so forcibly as in that before us.

The kind of defilement which was to be remedied, was as light and venial as could possibly be conceived; it implied no moral guilt whatever; nor could it possibly in some cases be avoided; yet it rendered a person unclean seven days; and everything that he touched, was also made unclean; and every person who might, however inadvertently, come in contact with anything that had been touched by him, was also made unclean. Moreover, if any person that had contracted this ceremonial defilement, concealed it, or refused to submit to this prescribed form of purification, he was to be cut off from God’s people.

We do not wonder, that the proud heart of man should rise up in rebellion against such an ordinance as this; and still less do we wonder that the pious Jews should long for the Messiah, who was to liberate his people from such a yoke.

But if, on the one hand, this was the most burdensome ordinance, it was, on the other hand, the most edifying to those who could discover its true import. It may well be doubted whether in any other ordinance whatever there can be found so rich a variety of instructive matter, as may justly be deduced from that before us.

To confirm this assertion, we shall state:

I. Its typical import.

On this we shall dwell no longer than is necessary to prepare the way for the instruction which the subject is suited to convey. We will however, for the sake of clarity, call your attention to the ordinance under two distinct heads:

1. The preparation of the heifer for its destined use.

A red heifer was taken from the congregation; it was to be without spot or blemish; and it must be one that had never borne a yoke. Being brought outside the camp, it was slain in the presence of the priest, who with his finger sprinkled the blood “directly before the tabernacle, seven times.” The whole carcass was then burned in his presence; (the skin, the flesh, the blood, the dung, were all burned together;) and some cedar wood, and hyssop, and scarlet wool were burned with it. Then the ashes of the heifer were gathered up by another person, and deposited in a clean place without the camp.

We shall not attempt to explain every minute particular of this ordinance; but its leading features are clear. We see here the Lord Jesus Christ, taken from, and separated for, the whole mass of mankind. We see him who was “without blemish and without spot,” and who was under no previous obligation to suffer for us, coming voluntarily into the world for that express purpose. We see him suffering the most inconceivable agonies both in body and soul even unto death, outside the gates of Jerusalem. We see him sprinkling his own blood before the mercy-seat of the Most High God, in order to effect a perfect reconciliation between God and us. And that one atonement which was offered by him for the sins of the whole world, we see to be of perpetual efficacy in the Church, and ever ready at hand to be applied for the purification of those who desire deliverance from sin and death.

2. The application of it to that use.

A portion of the ashes being put into a vessel, running water was poured upon them; and then a bunch of hyssop was dipped in the water, and the unclean person, together with everything which had been defiled through him, was sprinkled with it. This was done on the third day, and on the seventh day; and then the unclean person was considered as purified from his defilement.

Here we behold the Holy Spirit co-operating with the Lord Jesus Christ in effecting the redemption of a ruined world. The Holy Spirit qualified the man Jesus for his work, and upheld him in it, and wrought miracles by him in confirmation of his mission, and raised him up from the dead, and bore witness to him in a visible manner on the day of Pentecost; and from that day to this, has been imparting to the souls of men the benefits of the Redeemer’s sacrifice. By working faith in our hearts, he enables us to apply to ourselves the promises of God, and thereby to obtain a saving interest in all that Christ has done and suffered for us. And by such repeated applications of the promises to ourselves, he conveys to us all the blessings of grace and glory.

That this is the import of the type we can have no doubt, since God himself has so explained it in Hebrews 9:13-14. We see particularly in this passage, what was the import of the living water with which the ashes were mixed; it intimated, that “Christ offered himself through the eternal Spirit.”

This may suffice for a general explanation of the ordinance; but we shall gain a still clearer insight into it by considering,

II. Its instructive tendency.

We do not apprehend that any Jew, perhaps not even Moses himself, could discover in it all that we do with our additional New Testament light. Yet we would be extremely cautious of indulging our imagination, or of deducing from the ordinance any instruction which it is not well fitted to convey. We certainly keep within the bounds of sober interpretation, when we say that we may learn from it:

1. Our universal need of a remedy against the defilement of sin.

The contracting of defilement from the touch of a dead body, or a bone, or a grave, and the communicating of that defilement to everything that was touched, and the rendering of that also a means of communicating defilement to others, intimated, that in our present state we cannot but receive defilement from the things around us; and that, whether intentionally or not, we are the means of diffusing the sad contagion of sin. “There is not a man that lives, and sins not;” “in many things we all sin;” so that we may well adopt the language of the Psalmist, “Who can understand his errors? Cleanse me from my secret faults! Psalm 19:12.”

Now as every one who was defiled, needed the purification that was appointed, so do we, even the most pure among us, need deliverance from guilt and corruption. However careful we are, we cannot plead exemption from the common lot of all; we are “corrupted and corrupters, Isaiah 1:4,” every one of us; and are greatly indebted to our God, who has graciously appointed means for the purifying of our souls!

2. The mysterious nature of that remedy prescribed to us in the Gospel.

Some have said, Where mystery begins, religion ends. We rather would say that Christianity is altogether a mystery in every part. Look at this typical representation, and say whether there is no mystery in it. Can we fathom all its depths? Or, if enabled by the light of the New Testament to declare its import, can we reduce it all to the dictates of reason? Look at the truths that are shadowed forth; is there nothing mysterious in them?

Think of God’s only dear Son, “in whom was no sin, becoming sin for us, that we might be mode the righteousness of God in him!” Think of the Holy Spirit, the third Person in the ever-blessed Trinity, concurring with him in his work, and exercising his almighty power to render it effectual for our good. Is there no mystery in all this? Truly, “great is the mystery of godliness;” and the more we contemplate it, the more shall we be constrained to exclaim with the Apostle, “O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!”

3. The precise manner in which that remedy becomes effectual.

What was it that rendered the ordinance effectual for the purifying of an unclean person? Was there any necessary connection between sprinkling the ashes of a heifer upon a person, and the cleansing him from sin? None at all. It was the divine appointment, and that alone gave efficacy to it. Indeed, so far was it from being able of itself to cleanse a person from sin, that the very observance of the ordinance rendered every person unclean who was engaged in it. The killing of the heifer, the sprinkling of its blood, the burning of it, and the gathering up of the ashes—rendered all the people who were occupied in those duties unclean until the evening; and laid them under a necessity of washing both their body and their clothes, in order to their purification from the defilement they had contracted.

All this showed clearly enough that the ordinance in itself had no purifying power. It went further; it intimated that neither could evangelical obedience cleanse us from sin. We cannot exercise repentance or faith, but we contract guilt through the imperfection of our graces. “Our tears,” as a pious minister expresses it, “need to be washed, and our repentances need to to be repented of.” There is no virtue in them to cleanse us from sin; nay, there is no necessary connection between the exercise of those graces in us, and the removal of guilt from our souls.

If the devils were to repent, or to believe, we have no authority to say that they must therefore be restored to the state from which they fell; and, independent of the divine appointment, there is no more connection between the death of Christ and our salvation, than between the same event and theirs.

It is from the divine appointment only, that the Gospel derives its power to save. It was from that source alone that the rod of Moses had power to divide the sea, or the bronze serpent to heal the wounded Israelites, or the waters of Jordan to cure Naaman of his leprosy. Consequently, if any of us obtain salvation, all ground of glorying in ourselves must be forever excluded; our repentance, our faith, our obedience are necessary, as the sprinkling of the ashes; but the ultimate effect, namely, the salvation of our souls, is altogether the free gift of God for Christ’s sake!

Unless we view this matter aright, we shall never know how entirely we are indebted to the free grace of God, or be sufficiently on our guard against self-preference and self-delight.

4. The indispensable necessity of resorting to it.

If any person had contracted impurity, it signified nothing how the defilement came; he was unclean; and he must purify himself in the appointed way; and, if he refused to do so, he must be cut off. If, previous to his purification, he should presume to enter into the sanctuary, the sanctuary itself would be defiled.

Thus whether a man has sinned in a greater or less degree, he must seek to be cleansed by the blood and Spirit of Christ; he must embrace the Gospel as his only hope. It will be in vain to plead, that his sins have been small and unintentional, and that he does not deserve the wrath of God. One question only will be asked, “Is he a sinner? has he at any time, or in any way, contracted the smallest measure of defilement?” If any man is so free from sin, as never to have committed it once in his whole life, in thought, word, or deed—let him reject the Gospel as unsuited to his state; but if the smallest evil has ever been indulged in his heart, he must submit to the purification that is prescribed. No other can be substituted in its place.

He may say, as Naaman, “Are not the waters of Abana and Pharpar as good as those of Jordan?” But, allowing them to be as good, they will not have the same effect, because they are not appointed of God to that end.

I say then to every person, “Repent, and believe the Gospel;” “Repent and be converted, that your sins may be blotted out;” “He who believes shall be saved; and he who believes not shall be damned!” Think not to come to God in any other way than this; for Heaven itself would be defiled by your admission there, if you were not first purged from your sins by the blood and Spirit of Christ.

5. The efficacy of it when duly applied.

Every person who complied with the ordinance, was cleansed; and every one who has the blood and Spirit of Christ sprinkled on his soul, shall “be saved with an everlasting salvation.” The argument which the Apostle uses in a fore-cited passage, Hebrews 9:13-14, deserves to be attentively considered. It is this, “If the legal purification availed for the smallest good, how shall not the gospel method of purification avail for the greatest?” In this argument there would be no force at all, if only logically considered; but, if considered in connection with the deep mysteries of the Gospel, it has all the force of demonstration.

Consider who it was, whose blood was offered unto God for us? it was the blood of his co-equal, co-eternal Son!

Consider who that Agent was, who co-operated with him in the making of this offering? it was “The Eternal Spirit,” who, with the Father and the Son, is the one Supreme God.

Consider these things, I say, and nothing will be too great for us to expect, if only we come to God in his appointed way. Yes, our consciences shall be purged from guilt, and our souls be transformed into the divine image. Whatever our sins may have been, even “though of a crimson dye, they shall be made as white as snow.”

Let the sinner view an unclean person under the law, excluded from the society of his dearest friends, and prohibited from all access to the sanctuary; and then, on the renewed sprinkling of the ashes, instantly brought into communion with the Lord’s people, and invested with the privilege of drawing near to God. Let him view this, I say, and he has a striking representation of the change that shall take place in his own condition, the very moment he is savingly interested in the atonement of Christ. He shall instantly be numbered with the saints below, and assuredly be fellow-heir with “the saints in light.” Let then this sprinkling be performed without delay; exercise faith in the Lord Jesus Christ. Go to your great High-Priest, and say, “Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow!”

But remember that you must repeat this sprinkling from day to day. The unclean person was to be sprinkled on the third day, and on the seventh; so must we be from time to time, even to the last period of our lives.

Consider, brethren, what I say, “and the Lord give you understanding in all things.”

Charles Simeon (1759-1836)

Numbers 17:10

The LORD said to Moses, “Put back Aaron’s staff in front of the Testimony, to be kept as a sign to the rebellious. This will put an end to their grumbling against me, so that they will not die.”

One cannot read one page in the Bible without seeing abundant evidence that God delights in the exercise of mercy. Judgment is with great truth called, “his strange act;” it is an act to which he never resorts but from absolute necessity; but mercy is his darling attribute; and to that he is inclined, even when the conduct of his enemies calls most loudly for tokens of his displeasure.

Of this we have a surprising instance in the chapter before us. The competitors with Aaron for the high-priesthood had been struck dead by fire while they were in the very act of presenting their offerings to God; while their associates in rebellion, with their whole families, were swallowed up by an earthquake! These judgments produced a murmuring throughout the camp; and fourteen thousand seven hundred were swept off by a plague, which was stopped only by the interposition of Aaron. The people now were silent; but God knew that, though intimidated, they were not so convinced, but that they would on some future occasion renew their pretensions to the priesthood, and thereby provoke him to destroy them utterly. Of his own rich mercy therefore he proposed to give them a sign, which should forever silence their murmurings and preclude the necessity of heavier judgments.

In opening this subject we shall show,

I. What God did to confirm the Aaronic priesthood.

He commanded the head of every tribe to bring a rod or staff to Moses, who inscribed on every one of them the owner’s name. These all together were placed before the ark; and the people were taught to expect that the rod belonging to that tribe which God had chosen for the priesthood would blossom; while all the other rods should remain as they were. On the morrow the rods were all brought forth. The owners severally took their own; and Aaron’s was distinguished from the rest by the mark proposed, “it was budded, and brought forth buds, and blossomed blossoms, and yielded almonds.”

The controversy being thus decided, God commanded that Aaron’s rod should be brought again before the ark, and “be kept for a token against the rebels.” How long it was preserved, cannot be ascertained; but that it was for a very long period, is certain; because Paul speaks of that, and the golden pot that had manna, as known appendages to the ark, Hebrews 9:4. Thus its use was not confined to that generation; it remained to future ages:

1. An evidence of God’s decision.

The change wrought upon the rod in one single night, together with its having at once all the different stages of vegetation, “buds, blossoms, fruit,” this was sufficient to convince the most incredulous; no room could hereafter be left for doubt upon the subject. Nor do we find from this time even to the days of King Uzziah, that any one dared to usurp again the priestly office.

2. A memorial of his mercy.

Justly might the people have been utterly destroyed for their continued murmurings against God. But God here showed, that “he desires not the death of sinners, but rather that they should turn from their wickedness and live.” This was the avowed design of the test which God proposed, “It shall take away their murmurings from me, that they die not.” What astonishing condescension! Was it not enough for him to make the appointment, but must he use such methods to convince unreasonable men; to convince those, whom neither mercies nor judgments had before convinced? Had it been given, like Gideon’s fleece, to assure a doubting saint, we would the less have wondered at it; but when it was given as a superabundant proof to silence the most incorrigible rebels, it remained a monument to all future ages, that God is indeed “full of compassion, slow to anger, and of great kindness.”

3. A witness for God, in case he should be hereafter compelled to inflict his judgments upon them.

It is well called “a token against the rebels.” God might at all future periods point to it, and ask, “What could have been done more for my people, than I have done for them? Isaiah 5:3-4.” Have they not procured my judgments by their own willful and obstinate transgressions? Jeremiah 2:17; Jeremiah 4:18. By this means, whatever judgments he should from that time inflict, he would “be justified in what he ordained, and be clear when he judged, Psalm 51:4.”

If we bear in mind that the Aaronic priesthood was typical, we shall see the propriety of considering,

II. What he has done to confirm the priesthood of Christ.

The whole Epistle to the Hebrews is written to show that the Aaronic priesthood typified that of the Lord Jesus, and was accomplished by it. This will account for the jealousy which God manifested on the subject of the Aaronic priesthood, and the care that he took to establish it on an immovable foundation. Whether there was anything typical in the peculiar means by which it was established, we will not pretend to determine; but certain it is that there is a striking correspondence between the blossoming of Aaron’s rod, and those things by which Christ’s priesthood is established.

Two things in particular we shall mention as placing beyond all doubt the appointment of the Lord Jesus to the priestly office:

1. The resurrection of Christ.

Christ is expressly called, “a rod out of the stem of Jesse, Isaiah 11:1;” and so little prospect was there, according to human appearances, that he should ever flourish, that it was said of him, “He shall grow up as a tender plant, and as a root out of the dry ground;” “He is despised and rejected by men, Isaiah 53:2-3.” If this was his state while yet alive, how much more must it be so when he was dead and buried! His enemies then triumphed over him as a deceiver, and his followers despaired of ever seeing his pretensions realized. But behold, with the intervention of one single day, this dry rod revived, and blossomed to the astonishment and confusion of all his adversaries. Now indeed it appeared that God had “appointed him to be both Lord and Christ, Acts 2:32; Acts 2:36.” Now it was proved, that “his enemies should become his footstool, Acts 2:34-35.” On his ascension to Heaven he was laid up, as it were, beside the testimony in the immediate presence of his God, to be “a token against the rebels.” There is he “a token,” that God desires to save his rebellious people; that “he has laid help for them upon one that is mighty;” that all which is necessary for their salvation is already accomplished; that their great High-Priest, having made atonement for them, is entered within the veil; and that “he is able to save to the uttermost all that come unto God by him, seeing he ever lives to make intercession for them.”

If any shall now reject him, he will be “a swift witness against them;” and God will be justified, yes he will glorify himself in their eternal condemnation.

2. The spread of the Gospel.

The Gospel is represented by God as “the rod of his strength, Psalm 110:2;” and in reference, as it should seem, to the very miracle before us, its miraculous propagation through the earth is thus foretold, “God shall cause those who come from Jacob to take root; Israel shall blossom and bud, and fill the face of the world with fruit, Isaiah 27:6 with Matthew 24:14.” Consider how the Gospel militated against all the prejudices and passions of mankind, and by whom it was to be propagated, (a few poor fishermen,) and it will appear, that the blossoming of Aaron’s rod was not a more unlikely event than that Christianity should be established in the world.

Yet behold, a very short space of time was sufficient for the diffusion of it throughout the Roman empire; and, from its first propagation to the present moment, not all the efforts of men or devils have been able to root it out.

The spread of Mohammadanism affords no parallel to this; because that was propagated by the sword, and tended rather to gratify, than counteract, the sinful passions of mankind. The doctrine of the cross not only gained acceptance through the world, but transformed the very natures of men into the divine image. Such operations, visible in every place, and in every stage of their progress from their first budding to the production of ripe fruit, could not but prove that:

the priesthood which it maintained was of divine appointment;

that the doctrine which it published was suited to our necessities;

and that all who embraced it should be saved by it.

In this view every individual believer is a witness for God, and “a token against the rebels;” inasmuch as he manifests to all the power and efficacy of the gospel salvation; he is “an epistle of Christ, known and read by all men;” and, by his earnestness in the ways of God, he says to all around him, “How shall you escape, if you neglect so great a salvation?” Yes; every soul that shall have found mercy through the mediation of our great High-Priest, will, in the last day, rise up in judgment against the despisers of his salvation, and condemn them; nor will the condemned criminals themselves be able to offer a plea in arrest of judgment.

Address,

1. Those who are not conscious of having rejected Christ.

It is not necessary in order to a rejection of Christ that we should combine against him as the Israelites did against Aaron; we reject him, in fact, if we do not receive him for the ends and purposes for which he was sent. Our inquiry then must be, not, Have I conspired against him, and openly cast him off? But, Am I daily making him the one medium of my access to God, and expecting salvation through him alone? If we have not thus practically regarded him in his mediatorial character, we are decided rebels against God.

2. Those who begin to be sensible of their rebellion against him.

Men are apt to run to extremes; the transition from presumption to despondency is very common. See how rapidly it took place in the rebellious Israelites! No sooner did they see the controversy decided, than they cried, “We will die! We are lost, we are all lost! Anyone who even comes near the tabernacle of the LORD will die. Are we all going to die?” verses 12, 13.”

What consternation and terror did they here express! Just before, they would be priests, and come to the very altar of God; and now, they will not “come anywhere near the tabernacle,” though it was their duty to bring their sacrifices to the very door thereof.

So it is too often with us. Before we are convinced of sin, we cast off all fear of God’s judgments; and, when convinced of our sin, we put away all hope of his mercy. Let it not be thus. The very means which God has used for our conviction, are proofs and evidences of his tender mercy. Only let us come to him through Christ, and all our past iniquities shall be “blotted out as a morning cloud!”

3. Those who confess him as their divinely appointed Mediator.

From this time the Israelites never presumed to approach the Lord but through the mediation of the high-priest. Whether they offered sacrifices or gifts, they equally acknowledged the unacceptableness of them in any other than the appointed way.

Thus must we do. Not anything must be presented to God, or be expected from him, but in and through the Lord Jesus Christ. If we approach God in any other way, we shall find him to be “a consuming fire.” Let this be remembered by us; it cannot possibly be too deeply engraved on our minds. If God manifested such indignation against those who disregarded the shadow, what must be the fate of those who disregard the substance? If we reject Christ, we have nothing to hope for; if we cleave unto him, we have nothing to fear.

Charles Simeon (1759-1836)

Numbers 16:48

“Moses stood between the living and the dead, and the plague stopped.”

As corrupt as human nature is, there are some sins which we scarcely think it possible for a rational being to be guilty of; and, if it were suggested to us that we ourselves were in danger of committing them, we should be ready to reply, “Is your servant a dog, that he should do this thing?” Such is the sin which all the congregation of Israel committed on the very day after the death of Korah, Dathan, and Abiram!

These three people had excited a rebellion against Moses and Aaron; Korah and his company aspiring to the priesthood; and Dathan and Abiram, with their friends, desiring the office of supreme governor. For this their impiety they had been severely punished; Korah and his company being destroyed by fire that issued from the tabernacle; and all the relatives of Dathan and Abiram being swallowed up by an earthquake. These signal judgments, one would have thought, should have effectually silenced every murmur throughout the camp; but, instead of being humbled, the people were the more enraged; and murmured more than ever against Moses and Aaron, complaining, that the people who had been destroyed were “the people of the Lord,” and that Moses and Aaron had been their murderers, “You have killed the people of the Lord!”

God now renewed his threatening to destroy them; but Moses and Aaron “fell upon their faces,” as they had done frequently before, compare verse 45 with Numbers 14:5; Numbers 16:4; Numbers 16:22, and importuned God to spare them. God however would not spare them, but sent a plague among them for their destruction. But no sooner did Moses perceive that “the plague was begun,” than he sent Aaron with an offering of incense to arrest its progress. Aaron went immediately into the midst of the people, and succeeded according to his wishes, “he stood between the dead and the living; and the plague was stopped.”

This subject is to be considered in a two-fold view:

I. As a historical fact.

In this view it is worthy of particular attention. We cannot but admire:

1. The interposition of Aaron.

If ever opposition was unreasonable, it was then; if ever a people had offended beyond all forgiveness, it was at that time. Well might Moses and Aaron have said, ‘We have interceded for you often enough; we have repeatedly saved every one of you from destruction; and now, because God has seen fit to punish some of the ringleaders in rebellion—we are charged with having killed them. If mercies will not reclaim you, it is high time that judgments should be tried.’

But not a thought of this kind entered into their hearts. They were filled with nothing but compassion and love. They fell on their faces to intercede for these rebellious people, as much as if they had received no provocation at their hands. The expedient suggested by Moses was instantly carried into effect; and Aaron, at his advanced age, ran with haste into the midst of the congregation, to make an atonement for them. He did not know but that the incensed people would wreak their vengeance upon him, as they had frequently threatened to do; and put him to death, as the author of their present sufferings. Nor could he be certain, but that, if he ran into the midst of the plague, it might sweep him away together with the rest. But he thought not of himself, nor listened for a moment to any personal considerations. He was intent only on saving the lives of his fellow-creatures.

What a glorious example did he afford to all future ministers! What a blessing would it be to the Church, if all her ministers were like him; if all could say, “I count not my life dear to me, so that I may but fulfill my ministry, Acts 20:24;” “most gladly will I spend and be spent for my people, though, the more abundantly I love them, the less I am loved, 2 Corinthians 12:15;” “I could wish even to be accursed after the example of Christ, if I might but by any means save only some, Romans 9:3; 1 Corinthians 9:22;” yes, most cheerfully would “I suffer all things for their sakes, that they might obtain the salvation that is in Christ Jesus with eternal glory! 2 Timothy 2:10.”

Were there:

more tender compassion among us,

more ardent love,

more self-denying zeal,

more active exertion to “pluck our people as brands out of the fire,”

and more willingness to perish in the attempt

—then we might “save many souls alive,” and have them to be “our joy and crown of rejoicing” to all eternity. O that “God would speak the word, and that great might be the company of such preachers, Psalm 68:11.”

2. The effect of Aaron’s interposition.

How wonderful! No sooner does the cloud of incense arise from Aaron’s hands, than the plague is stayed! On the day before, two hundred and fifty censers full of incense had been offered at the tabernacle, and had brought instantaneous destruction on the offerers; now the incense from one single censer averts destruction from all the congregation of Israel. The plague was spreading its ravages with such rapidity, that already, notwithstanding Aaron’s haste, fourteen thousand and seven hundred people had died of it; but the moment he reached the spot, the arm of justice was arrested, and the sword fell from the hand of the destroying angel.

It proceeded irresistibly until it came to Aaron; but could not advance one hair’s breadth beyond him. On the one side of him all were dead; on the other, all remained alive. What a testimony was this to Aaron’s divine appointment! What a refutation was here of the accusations brought against him! And, above all, what an encouragement was here given to all future generations to abound in prayer and intercession!

O! what might be effected for the souls of men, if all ministers were men of prayer, and all who profess themselves the servants of the Lord would interpose between the living and the dead! O that “a spirit of prayer might be poured out upon us” all! If only we took our fire from off the altar of burnt-offering, the smoke of our incense would come up with acceptance before God. “We might ask what we would, and it should be done unto us, John 15:7.”

As a history this passage is instructive; but it is no less so,

II. As an emblematic record.

Those who read the Scriptures merely as a history, read them like mere children. The Old Testament, as well as the New, contains the deepest mysteries; and, to understand it aright, we must consider it not only “in the letter, but in the spirit.”

Now the passage before us has undoubtedly an emblematic import; it was intended to shadow forth:

1. The means by which God’s wrath is to be averted.

Aaron himself was a type of Christ; and the atonement which he now made for the people was typical of that great atonement which Christ himself was in due time to make for the sins of the whole world. There was indeed no animal slain; for there was now no time for sacrifice; but the fire taken from off the altar of burnt-offering, whereon the sacrifices were consumed, was considered on this occasion in the same light as “an atonement;” and the incense burnt on this occasion typified the intercession of our great High-Priest.

By these two, the sacrifice and intercession of Christ, the whole world is to be saved. To this the whole Scriptures bear witness. What can be clearer than the prediction of the prophet Isaiah, “He bare the sin of many, and made intercession for the transgressors, Isaiah 53:12.” What more express than the declaration of the beloved Apostle, “If any man sins, we have an Advocate with the Father, Jesus Christ the righteous, and he is the atoning sacrifice for our sins, 1 John 2:1-2.” The one intent of the Epistle to the Hebrews is to establish and illustrate this glorious truth.

Let us then look beyond Aaron and the rebellious Israelites, to Christ and a rebellious world! Let us see with what eager desire for our welfare he left the bosom of his Father, and came into the midst of us, not at the risk of his life, but on purpose to “make his soul an offering for sin, Isaiah 53:10.” Let us hear too with what compassion he interceded for his very murderers, “Father, forgive them; for they know not what they do.” Let us look through the shadow to the substance. Then shall we have a right understanding of the history when we view it as “a shadow of good things to come.”

2. The efficacy of Aaron’s atonement for the end proposed.

Death was arrested, and could proceed no further. And to what is it owing that our rebellious world has not long since been consigned over to destruction? “Not unto us, O Lord Jesus Christ, not unto us, but unto your name be the praise!” By your sin-atoning sacrifice you have made reconciliation between God and us; and by your prevailing intercession you have procured for us the mercies we so greatly need. Can we doubt whether this statement be true? Paul expressly tells us that Christ is “our Peace;” and, in that view of him, exultingly exclaims, “Who is he who condemns? It is Christ who died, yes rather who has risen again, who also makes intercession for us! Romans 8:34.” He tells us further, that “Christ is able to save to the uttermost all that come unto God by him, seeing he ever lives to make intercession for us! Hebrews 7:25.”

Here then again let us view the history in its proper light; and let us learn, Where to look, and, In whom to hope, whenever our sins have raised the divine displeasure against us. Let us learn too the force of that apostolic argument, so weak in logic, but so sound in theology, “If the censer in Aaron’s hand prevailed for the preservation of one rebellious people from temporal death—then how much more shall the atonement and intercession of Christ prevail for the everlasting salvation of our souls, yes, for the souls of the whole world. See Hebrews 9:13-14.”

From the whole of this subject let us learn the duties:

1. Of faith.

In the case before us, the benefit was conferred on account of Aaron’s faith, just as our Lord afterwards healed the paralytic on account of the faith of those who brought him. But in the great concerns of our souls, nothing can be obtained but through the exercise of our own faith. Notwithstanding our great High-Priest has performed the whole of his office, no benefit will accrue to us unless we believe in him.

In this respect we are to resemble the Israelites when bitten by the fiery serpents; we must look unto the bronze serpent in order to be healed; or, in other words, we must regard the Lord Jesus Christ as our Advocate and sin-atoning sacrifice. We must renounce every other hope, and “flee for refuge to him as to the hope set before us.”

On the one hand, we must not construe the forbearance of God as an approbation of our sinful ways, as though we had no ground for fear; nor, on the other hand, should the greatness of our guilt or the multitude of our provocations make us despair, as though there were no ground for hope. But, viewing Christ as the appointed Mediator between God and us, we should “go to God through him,” trusting to his promise, that “he will never cast us out.”

2. Of love.

We see not men struck dead around us under any visible marks of the divine displeasure; but we know that “God is angry with the wicked every day,” and is summoning multitudes to his tribunal under the weight and guilt of all their sins!

How can we behold these things with such indifference? Why do we loiter? Why do we not run, as it were, into the midst of the congregation, in order, if possible, to awaken them from their stupor, and to save their precious souls? Why do we not betake ourselves to prayer? We have figuratively, at least, our censers near at hand, if only we would take fire from the altar of burnt-offering, and burn incense on them.

Let it not be said, “This is the work of ministers;” doubtless it is so; but not of them exclusively. They should lead the way, it is true, and be examples to the flock. But others should imitate their example, and “be followers of them, as they are of Christ;” or rather, should follow Christ, whether others will follow him or not.

I call you then, every one of you, to forget yourselves, as it were, and your own personal concerns, and to be swallowed up with love and pity for your perishing fellow-creatures! Remember that they are not a whit safer by reason of their delusions. They may call rebels, “the people of the Lord;” but that will not make them the Lord’s people. They may cry out against God’s judgments as injustice and cruelty; but that will not prevent those judgments from being inflicted, either on others or themselves; yes rather, it will bring down those very judgments the more speedily, and more heavily, upon them. Try then to stir up within you the feelings of Christians, “Of some have compassion, making a difference; and others save with fear, pulling them out of the fire, hating even the garment spotted by the flesh! Jude verses 22, 23.”

Charles Simeon (1759-1836)