Numbers 16:37-38

“The censers are holy—the censers of the men who sinned at the cost of their souls. Hammer the censers into sheets to overlay the altar, for they were presented before the LORD and have become holy. Let them be a sign to the Israelites.”

It is painful, in perusing the history of the Israelites, to see how constantly they were murmuring and rebelling against God. Persons who are ignorant of their own hearts are ready to conceive of them as less perverse and obstinate than the rest of mankind; but they who know what human nature is, behold in their rebellions a true picture of mankind at large.

In the chapter before us we have an exact representation of a popular tumult; we see the motives and principles by which factious demagogues are actuated, and the lamentable evils which they produce. The censers of which our text speaks were formed into plates for a covering of the altar, that they might be a sign to all future generations; and, though we have not now the altar before us, they are no less a sign to us, than they were to the Israelites of old.

Let us consider:

I. The history before us.

Korah, Dathan, and Abiram, raised a rebellion against Moses and Aaron.

Let us mark how they proceeded. They complained that Moses and Aaron had usurped an undue authority over them; and that Moses in particular had ensnared them, and brought them into the wilderness for that very purpose, verses 13, 14. For the purpose of making an invidious comparison between their former situation in Egypt and their present state, verses 13, 14, they represented Egypt as “a land flowing with milk and honey.” As to any personal interest, they disclaimed any regard to that; and professed to be actuated by a generous concern for the public welfare, verse 3. In a word, they were true patriots; they were enemies to usurpation and tyranny, and friends to the liberties of the people. Liberty and equality was their motto, verse 3.

Such were their professions—and by these they imposed upon the people, and rendered them dissatisfied with the government of God through Moses.

But what were their real principles? They envied the power and dignity with which their governors were invested, and were ambitious to obtain a like pre-eminence for themselves. As for any desire to ameliorate the state of the people at large, they had it not; a patriotic concern for others was a mere pretext, a popular cry raised for the purpose of gaining partisans.

Korah was at the head of the Levites; and Dathan and Abiram were “men of renown among the princes of the congregation;” but they were not satisfied; they could endure no dignity superior to their own; and this was the true cause of all their discontent and clamor, verse 7; and if by means of this insurrection they could have obtained the distinction which they aimed at, not a word more would have been uttered on the subject of national grievances; nor would one hundredth part of the care have been taken to prevent them. It is impossible to read the history and not to see that this was the true state of the case.

What an insight does this give us into that which is usually dignified with the name of patriotism! If ever there was a mild and just governor, it was Moses. If ever there was a pious, affectionate, and diligent minister, it was Aaron. If ever there was a well-administered government both in church and state, it was at that time. If ever people had cause to be satisfied and happy, it was then. There was not a single ground of sorrow among all the people, except that which had arisen solely from their own perverseness, their detention in the wilderness.

Yet a few factious demagogues prevail to spread dissatisfaction through the whole camp; and their oppressed state of bondage in Egypt is declared to be preferable to the grievances which they then experienced.

But, in fact, their rebellion was against God himself.

This is plainly declared to them by Moses verse 11. What matter was there of complaint against Aaron? He did only what God had commanded him; and was he to be blamed for that? Moses forbears to make the same apology for himself; but his observation was equally applicable to himself, who had done nothing but by the express command of God. The conspirators then were in reality fighting against God himself, by whose direction every measure of the government had been taken.

Moreover there was a typical design in these divine appointments, which this conspiracy was calculated to defeat. Thus, while envy and ambition characterized the conduct of the conspirators towards man, they betrayed also the grossest impiety and presumption towards God.

The best estimate of their conduct may be found in the punishment inflicted for it.

This was truly dreadful. Moses had obtained mercy from God for the congregation at large; but the leaders of the rebellion must be punished. Accordingly, while Dathan and Abiram, together with their wives, and families, and adherents, stood in the door of their tents, setting God himself, as it were, at defiance—Moses declared by what an extraordinary judgment they should perish; and no sooner had he spoken, than the judgment was inflicted, “the earth opened her mouth, and swallowed them all up, with all that appertained unto them.”

As for the two hundred and fifty people who presumed to make their appeal to God respecting their title to the priesthood, “a fire came forth from the Lord, and consumed them all.” Terrible was this if viewed only as a temporal judgment; but if considered in reference to the eternal world, it was awful indeed! That it might be kept in remembrance for the instruction of future ages, “the censers, in which they had offered incense, were ordered to be made into broad plates for a covering of the altar.”

It will be proper then that we distinctly consider,

II. The instruction to be gathered from it.

To us, no less than to the Jews, does this event most clearly speak. It shows us:

1. That sin is an act of hostility against our own souls.

These rebels might be said to sin against their governors and against God; but they were “sinners also against their own souls;” and, had the object of their desire been the destruction of their own souls, they could not have prosecuted their end by any surer means.

Little is this thought of by those who live in sin; but, whatever be the sin which they commit, the effect is still the same, Proverbs 8:36. If a man will only keep from sin, he may defy all the assaults either of men or devils. Men may destroy his body, but they cannot touch his soul. Satan himself cannot hurt his soul, without his own consent. Sin is the only medium by which the soul can receive any injury. But sin inflicts upon the soul a deadly wound:

that destroys its innocence and peace;

that brings down upon it the wrath of an incensed God;

that subjects it to everlasting misery!

See how the earth swallowed up some, and how the fire consumed others—and there you will learn the fate of all who die in their sins! Hell will open wide its mouth to swallow them up, and unquenchable fire will consume them as its proper and appointed fuel! O that men were wise, and would consider this; and turn, every one of them, from the evil of their ways!

2. That opposition to constituted authorities is highly displeasing to God.

We are far from denying that there is such a thing as real patriotism; nor do we mean to say that tyranny and oppression may not rise to such a height, as to justify the overthrow of an existing government.

But this we say, that a real Christian will not be hasty to complain of grievances, even where they do exist; much less will he bear the smallest resemblance to these factious people, whose case we have been considering. The Christian is one of “those who are quiet in the land.” He regards government as God’s ordinance; and the people who are invested with authority as God’s representatives. He considers that, in obeying them, he obeys God; and in unnecessarily and vexatiously opposing them, he opposes God; and he knows that “God is the avenger of all such,” yes, that such people “shall receive to themselves judgment! Romans 13:1-2;” the government itself may justly inflict punishment upon them; and God himself will punish such conduct in the eternal world!

Persons of this stamp often pretend to religion; and so they did in the days of the Apostles; but those who “despise dominion, and speak evil of dignities,” have a “woe” denounced against them; their spirit is justly marked as a compound of envy, covetousness, and ambition; and having resembled Cain and Balaam in their spirit, they shall resemble Korah in their fate; they shall be eternal monuments of God’s heavy displeasure Jude verses 8, 11.

Happy would it be if people who are of a factious and turbulent disposition would look occasionally on these “censers,” and reap the instruction which they are intended to convey!

3. That a rejection of Christ must of necessity prove fatal to the soul.

Moses as the governor, and Aaron as the high-priest, of Israel, were types and representatives of the Lord Jesus Christ, Acts 7:37-39; Hebrews 8:1-2; Hebrews 9:11-12; and in rebelling against them, the people virtually rebelled against Christ also. Thus, among ourselves, how many are there who say, “We will not have this man to reign over us! Luke 19:14.”

Some complain of Christ’s authority, as imposing an insupportable yoke upon them; and others complain of Christ’s priesthood, as prohibiting any access to God except through him as the only Mediator. But what the outcome of such rebellion will be, we are faithfully warned, and that too with some reference, it should seem, to the judgments exercised on Korah and his company, Hebrews 10:26-27.

At all events, if the opposers of Moses and Aaron were so fearfully destroyed—then we may be sure that a far heavier judgment awaits the despisers and opposers of Christ! Hebrews 10:28-29 with Luke 19:27.

Let those who do not thankfully come to God by Christ, and unreservedly obey his holy will, be instructed by these events. In particular, we entreat them to act like Israel in the case before us, “All Israel that were gathered round the tents of Dathan and Abiram, fled at the cry of them; for they said, Lest the earth swallow us up also! verse 34.”

Could we but hear the cry of those that are in Hell, we would no longer sit supine and confident. O let us realize this thought before it be too late, and “flee in earnest from the wrath to come!”

Charles Simeon (1759-1836)

Numbers 15:37-41

“The LORD said to Moses, “Speak to the Israelites and say to them: ‘Throughout the generations to come you are to make tassels on the corners of your garments, with a blue cord on each tassel. You will have these tassels to look at and so you will remember all the commands of the LORD, that you may obey them and not prostitute yourselves by going after the lusts of your own hearts and eyes. Then you will remember to obey all my commands and will be consecrated to your God. I am the LORD your God, who brought you out of Egypt to be your God. I am the LORD your God.'”

A very principal distinction between the Christian and Jewish laws is this; that our laws are given in broad, general, comprehensive principles; whereas theirs descended to the most minute particulars, even such as we should have been ready to conceive unworthy the notice of the Divine Lawgiver. There was scarcely any occupation in life, respecting which there was not some precise limit fixed, some positive precept enjoined, such as:

If they ploughed, they must not plough with an ox and a donkey.

If they sowed their ground, they must not sow various kinds of seeds.

If they reaped, they must not reap the corners of their field.

If they carried their grain, they must not go back for a sheaf that they had left behind.

If they threshed it, they must not muzzle the ox that trod it out.

If they killed their meat, they must pour the blood upon the ground.

If they dressed it, they must not seethe a goat in its mother’s milk.

If they ate it, they must not eat the fat.

If they planted a tree, they must not eat of the fruit for four years.

If they built a house, they must make railings on its roof.

So, if they made a garment, they must put upon it a tassel with a ribbon of blue. This last ordinance, it may be thought, like all the other ceremonies, being abrogated, is quite uninteresting to us. But, if we consider it attentively, we shall find it by no means uninstructive. It shows us,

I. The end which we ought to aim at.

That, for which the use of the tassel was appointed to the Jews, is equally necessary for us; namely, to preserve continually upon our minds a sense of:

1. Our duty to God.

We are told to “walk in the fear of the Lord all the day long.” For this purpose we should have the commandments of God ever, as it were, before our eyes. It is useful to have habitually some short portion of the Word of God, someone precept or promise, for our meditation through the day, especially at those intervals when the mind has nothing particular to engage its attention. The expediency of such a habit appears from the text itself; for, if we have nothing good at hand for our meditations, “the eye and the heart” will furnish evil enough. In our unconverted state we uniformly, as God himself expresses it, “go a-whoring after these;” our affections are estranged from God, and our thoughts from time to time fix on some vanity which our eyes have seen, or on some evil which our own wicked heart has suggested. How desirable were it, instead of having our minds thus occupied, to have them filled with heavenly contemplations; to be searching out our duty; to be examining our own hearts in relation to it; and to be inquiring continually wherein we can make our profiting to appear!

2. Our obligations to him.

How strong and energetic are the expressions in our text respecting this! “I am your God; I have redeemed you in order that I might be so to the utmost possible extent; and I consider all that I am, and all that I have, as yours.”

If these mercies, as far as they were given to the Jews, deserved to be had in continual remembrance, how much greater cause have we to remember them; we, who have been redeemed, not from Egypt, but from Hell itself; and not by power only, but by price, even by the precious blood of God’s only-begotten Son; and who have such a saving interest in God, that he not merely dwells among us, but in us, being one with us, as he is one with Christ himself, John 15:5; John 17:21-23 and 1 Corinthians 6:17. Methinks, instead of finding it difficult to turn our minds to this subject, it may well appear strange that we can for a moment fix them upon anything else. Were we day and night to “meditate on the loving-kindness of our God, our souls would be filled as with marrow and fatness, and our mouth would praise him with joyful lips! Psalm 63:3-6.”

The ordinance before us goes further still, and prescribes,

II. The means by which we are to obtain it.

It is true that no distinctions in dress are prescribed to New Covenant Christians; the Mosaic ordinance regarding tassels on our garments in this respect is annulled. But, as a means to an end, the appointment of the tassels may teach us:

1. To make a spiritual improvement of sensible objects.

This was the direct intent of the tassels on their garments; they were as monitors, to remind the people of their duty and obligations.

And why may not we receive similar admonitions from everything around us? Has not our blessed Lord set us the example? For instance, What part of farming is there which he has not made a source of spiritual instruction? The ploughing, the sowing, the weeding, the growth, the reaping, the carrying, the winnowing, the destruction of the chaff, and the treasuring up of the wheat, are all improved by him in this view. There are some things also which he has expressly ordained to be used for this end.

What is the water in baptism, but to remind us of “the answer of a good conscience towards God, 1 Peter 3:21.” What are the bread and wine in the Lord’s supper, but to be signs to us of his body given, and his blood shed, for the sins of the whole world? We acknowledge that those things only which he has appointed to be signs, are of necessity to be used as such; but we are at liberty to use everything in that view; and so far from its being superstitious to do so, it is highly reasonable and proper to do it; it then only becomes superstitious, when it is rested in as an end, or used as a mean for an end which it has no proper tendency to effect.

[Editor’s note: We find Simeon’s Anglican theology expressed in the the following material to be unbiblical.]

Some have been offended with the use of the cross in baptism; and if it were intended as any kind of charm, they might well be offended with it; but it is, as the Liturgy expresses it, “a token that hereafter the child shall not be ashamed to confess faith in Christ crucified;” and, if it serves to impress the minds of the sponsors in that light, it is well; if it does not, the fault is not in it, but in them.

The same may we say in reference to the names, the titles, and the habits that are in use among us. Our Christian name, as it is called, should never be mentioned without bringing to our remembrance him, “whose we are, and whom we are bound to serve.” The titles which are given to men, either on account of their rank in society, or of their consecration to the sacred office of the ministry, may well be improved for that end for which they were originally given; not merely to show to others what respect was due to the individuals, but to show to the individuals themselves what might justly be expected of them, and what their rank and office required; the one should maintain his honor unsullied; the other should be so heavenly in his deportment as to constrain all to revere him. In this view, the use of the surplice was doubtless well intended; and happy would it be if all who wear it were reminded, as often as they put it on, how pure and spotless they ought to be, both in their hearts and lives. The very sight of a lofty church should remind us, that we are temples of the living God; while the spire pointing upwards, may well direct us to lift up our hearts to God.

Let us not be misunderstood. We contend not for any of these things as necessary; but we learn from our text that they may be rendered subservient to a blessed end, and that it is our privilege to make everything around us a step towards Heaven.

2. To get the law itself written in our hearts.

While the tassels had in themselves a practical use, they were also emblematic of benefits which were to be more fully bestowed under the Christian dispensation. As a sign they are abolished; but the thing signified remains in undiminished force. What the thing signified was, we are at no loss to determine; it was, that the law, of which a visible memorial was to be worn by the Jews, was to be inscribed in living characters on our hearts. To this effect Moses speaks repeatedly, when giving directions respecting those other memorials of the law, which were to be worn on the forehead, and on the neck, and arms, “These words which I command you this day shall be in your heart; and you shall bind them for a sign upon your hand, and they shall be as frontlets between your eyes, Deuteronomy 6:6-9.”

And again, “You shall lay up these my words in your heart and in your soul, Deuteronomy 11:18-20. See also Proverbs 3:3.” Hence the real design of God even as it respected them, and much more as it respects us, is evident. Moreover, God has promised this very thing to us, as the distinguishing blessing of the New Covenant, “I will put my law in their inward parts, and write it on their hearts, Jeremiah 31:33 with Hebrews 8:10.”

Now this is the true way to attain that constant sense of our duty and obligations to God, which have been before mentioned. For, if his law is written on our hearts, then we shall find the same disposition to meditate upon it, as a covetous man does to meditate upon his gains, and an ambitious man on his distinctions. It is true, the heart has more to struggle with in the one case than the other; but, in proportion as divine grace prevails, holy exercises will be easy and delightful.

3. To exhibit that law in our lives.

The tassel was a distinction which showed to everyone of what religion they were. Thus there is a singularity which we also are to maintain; we are to be “holy, harmless, undefiled, and separate from sinners.” If others will not walk with us in the narrow path of holiness, it is not our fault that we are singular, but theirs; we are no more blameable for differing from them, than Noah, Lot, Daniel, or Elijah, were for differing from the people among whom they lived.

As to singularity in dress, it is rather to be avoided than desired. Our distinctions must be found only in the conformity of our lives to the Word of God. While the world are clad in mirthful attire, let us “put on the Lord Jesus Christ,” and be “clothed with humility;” yes, let us “put off the old man which is corrupt according to the deceitful lusts, and put on the new man, which, after God, is created in righteousness and true holiness.” This is the way to honor God; and the more we strive to adorn our holy profession, the more peace and happiness we shall enjoy in it.

In a word, holiness is our tassel; let us wear it; let us not be ashamed of it, but rather endeavor to “make our light to shine before men, that they may see our good works, and glorify our Father who is in Heaven.” Of course, I must not be understood to recommend anything like ostentation; that is hateful both to God and man; but a bold, open, manly confession of Christ crucified is the indispensable duty of all who are called by his name; and “if we deny him, he will assuredly deny us.” I say then again, let us wear the tassel, and not indulge a wish to hide it. But let us be careful that “the ribbon be of blue;” it must not be of any fading color; our piety must be uniform in all places, and unchanging under all circumstances. We must be the same in the world as in the house of God. We must be “steadfast, immovable, always abounding in the work of the Lord;” and then we are assured, that “our labor shall not be in vain in the Lord.”

Charles Simeon (1759-1836)

Numbers 15:32-36

“While the Israelites were in the desert, a man was found gathering wood on the Sabbath day. Those who found him gathering wood brought him to Moses and Aaron and the whole assembly, and they kept him in custody, because it was not clear what should be done to him. Then the LORD said to Moses, “The man must die. The whole assembly must stone him outside the camp.” So the assembly took him outside the camp and stoned him to death, as the LORD commanded Moses.”

In large communities, instances of flagrant transgression will occur; nor can any mercies or judgments from God prevent them. Nothing but divine grace can keep individuals in the path of duty. The presumption of those, who, in opposition to the divine command, had gone up to the hill-top to engage the Canaanites, had been severely punished; and though God had since given instructions respecting the particular offerings which should at a future period be presented for sins of ignorance, he had expressly declared, that presumptuous sins should be punished with death; and that no offering whatever should be accepted for them, verses 30, 31. Yet, behold, scarcely had this declaration been given, before a man was found profaning the Sabbath-day; for which offence he was made a signal monument of divine vengeance.

His crime and punishment, which are specified in the text, lead us to notice the guilt and danger of profaning the Sabbath. Let us consider,

I. The guilt of profaning the Sabbath.

According to the estimate of mankind in general, the profanation of the Sabbath is but a slight offence; but, in fact, it is a very heinous sin.

1. Profaning the Sabbath is an unreasonable sin.

Consider who it is that requires the observation of the Sabbath. It is that God who made us, and endowed us with all our faculties, and upholds us every moment, maintaining our souls in life, and providing everything for our support and comfort. And is this the Being to whom we grudge that small portion of time which he requires? But further, this gracious God has so loved us as to give his only-begotten Son to die for us; and shall we think it hard to consecrate one day in the week to him?

Consider next, what portion of our time it is that he requires. If it had pleased him, he might have given us one day for our bodily concerns, and reserved six for himself; and whatever difficulties such an arrangement had occasioned, it would have been our duty cheerfully to obey his will. But the reverse of this is the proportion that he requires, “Six days,” says he, “shall you labor; and the seventh day shall you keep holy.” What base ingratitude then is it to grudge him such a portion of our time as this!

But consider further, for whose sake it is that he requires it. He wants it not for himself; he is not benefitted by it; he enjoined the observance of the Sabbath purely for our sakes; he knew that without some appointment for periodical returns of sacred rest, we would soon become so immersed in worldly cares, as utterly to forget our eternal interests; and therefore he fixed such a portion of our time as to his unerring wisdom appeared best, in order that we might be compelled to seek our own truest happiness. This is what he himself tells us, “The Sabbath was made for man, Mark 2:27.” Shall we then, for whose benefit that day was set apart, refuse to consecrate it to the Lord, according to his appointment?

Let but these considerations be weighed, and it will appear a most unreasonable thing to trespass upon that time for temporal pursuits, which God has so mercifully set apart for the concerns of our souls.

2. Profaning the Sabbath is a presumptuous sin.

It is particularly in this view that the context leads us to consider it. God had enjoined the observance of the Sabbath in an audible voice from Mount Sinai, Exodus 20:8-11; and had afterwards repeatedly commanded that every person who should profane that day by any kind of earthly employment, even the baking of his food, or the lighting of a fire, should be cut off from among his people, Exodus 31:14-15; Exodus 35:2-3. See also Exodus 16:23; Exodus 16:29.

Now it was in direct opposition to all these commands that the man of whom we are speaking presumed to gather sticks. He might be ready to excuse himself perhaps by saying, that this was but a small breach of the Sabbath, and the sticks were necessary for his comfort; but these were no excuses; his conduct was a decided act of rebellion against God; and it is manifest that both Moses and God himself regarded it in that light; it was therefore a presumptuous sin, and consequently, as the Scripture expresses it, “a reproaching of God himself” as a hard master that was unfit to be obeyed, verse 30, 31.

Such is every violation of the Sabbath among us. It is clear that we are not ignorant of his commands respecting that holy day; and what we do, we do in direct opposition to his will; we “reproach him” for exacting of us what he had no right to demand, and we are under no obligation to grant. Let the profaners of the Sabbath regard their conduct in this view, and they will need nothing further to convince them of their guilt.

Having noticed the guilt of profaning the Sabbath, let us consider,

II. The danger of profaning the Sabbath.

Wherein can this be painted more strongly than in the text? The very sight of this sinful act created instant and universal alarm; and, as Moses did not know in what way it was to be punished, he sought instructions from God himself. Behold now the answer of Almighty God—of him, whose wisdom is unerring, whose justice is most pure, whose mercy is infinite; his answer is, “The man shall surely be put to death; all the congregation shall stone him with stones that he die;” and let this be done “outside the camp,” that he may be marked as an accursed sinner, that is separated from me, and shall have no part with my people.

Had the offender been cautioned respecting the consequences of such an act, it is probable that he would have laughed at the idea, or, as the Scripture expresses it, would have “puffed at it.” So it is with men at this day; they will not be convinced that there is any danger in what they are pleased to call light sins; but there is a day coming when they will find to their cost, that no sin is light, and least of all is presumptuous sin to be so accounted.

If anything more were needful to evince the danger of violating the Sabbath, we might mention, that this sin is particularly specified, as a very principal occasion of bringing down all those judgments with which the Jews were visited at the time of their captivity in Babylon. Nehemiah, after the return of the Jews from Babylon, found that the Sabbath was still shamefully profaned among them. To remedy this evil, he exerted all his authority, and expostulated with them in the most energetic manner, “I rebuked the nobles of Judah and said to them, “What is this wicked thing you are doing–desecrating the Sabbath day? Didn’t your forefathers do the same things, so that our God brought all this calamity upon us and upon this city? Now you are stirring up more wrath against Israel by desecrating the Sabbath.” Nehemiah 13:17-18.”

Surely then, if such was the outcome to the individual that led the way, and such the consequence to the whole nation, when it had followed the example, it will be madness in us to make light of this offence. We may, it is true, escape the judgments of God in this world; (though it is surprising how often they overtake the profaners of the Sabbath;) but we shall certainly not escape them in the world to come.

Let me then propose this subject to you as an occasion,

1. For deep humiliation.

We are apt to think highly of our nation in comparison with the Jewish people; but, if we compare ourselves with them at the period when the events mentioned in our text occurred, we shall see no great reason to boast. Among the Jews there was found but one person in the whole nation that dared to profane the Sabbath; among us there is scarcely one in a hundred that does not profane it. Among them it was profaned only by gathering a few sticks; among us, in every way that can be conceived; it is a day of business or of pleasure to all ranks and orders of men. Shops open, etc. etc. Among them, this solitary instance created universal indignation; the spectators instantly communicated the matter to the magistrates, and the magistrates instantly set themselves to stop the evil.

But among us, with the exception of a few who sigh and mourn in secret, scarcely any regard the evil as of any consequence; the very name of an informer is deemed odious, so that no one chooses to incur the obloquy attached to it; and, if any were zealous and courageous enough to inform, there are but few magistrates who would not shrink back from the task of exercising the power with which they are armed. Such is the state of this nation; such the state of almost every town and village in it. Who then does not see that this national evil calls for national humiliation?

But let us bring home the matter personally to ourselves. How many Sabbaths have we enjoyed, and yet how few have we kept in the way that God has required! A person that has attained to seventy years of age, has had no less than ten years of Sabbaths. What a time is this for securing the interests of the soul! And what a load of guilt has been contracted in all that time, merely from the one single offence of profaning the Sabbath-day! Brethren, we need indeed to lie low before God in dust and ashes. We have need to be thankful too, that God’s wrath has not broken forth against us, and cut us off in the midst of our transgressions. Let us know how to estimate the forbearance we have experienced; and let “the goodness of our God lead us to repentance.”

2. For holy vigilance.

The ceremonial part of the Sabbath is done away; so that there certainly is a greater latitude allowed to us than was given to the Jews. We acknowledge also that works of necessity and of mercy supersede even those duties which are yet in force on that day. Our Lord himself has taught us to interpret in this view those memorable words of the prophet, “I will have mercy, and not sacrifice.” But the moral part is as strongly in force as ever. To have the mind exercised on spiritual subjects, and occupied in advancing the interests of our souls, is our bounden duty. It was the work of the Sabbath even in Paradise; and therefore must continue to be our duty still. If the Sabbath existed two thousand years before the ceremonial law was given, it can never be vacated by the abrogation of that law.

Would we know distinctly the duties of the Sabbath, the prophet Isaiah has, negatively at least, informed us, “If you keep your feet from breaking the Sabbath and from doing as you please on my holy day, if you call the Sabbath a delight and the LORD’s holy day honorable, and if you honor it by not going your own way and not doing as you please or speaking idle words, then you will find your joy in the LORD, and I will cause you to ride on the heights of the land and to feast on the inheritance of your father Jacob.” The mouth of the LORD has spoken, Isaiah 58:13-14.”

We are to lay aside all the cares and pleasures of the world, and to seek all our happiness in God, and in his immediate service. Even common conversation should as much as possible be put aside, that the mind may be wholly occupied in the service of our God.

Now this requires much care and vigilance. The more decent among us are ready to think, that, if they attend the house of God once or twice, they have done all that is required of them; from a regard to the prejudices of mankind they abstain from some particular amusements; but they are not at all solicitous to make a due improvement of their time. But this by no means comes up to the injunctions of the prophet; nor will it ever be regarded by God as a just observation of the Sabbath.

The instructing of our families, the teaching of poor children, the visiting of the sick, and many other exercises of benevolence, may find place on this day. But in a peculiar manner we are called to secret meditation and prayer; we should study the Holy Scriptures, and examine our own hearts, and endeavor to keep ourselves in readiness to give up our account to God. Let the consideration of the guilt which we contract by spending our Sabbaths in another way, put us upon this; and let every Sabbath that shall be continued to us be so improved, that it may advance our spiritual state, and help forward our preparation for our eternal rest.

Charles Simeon (1759-1836)

Numbers 15:30-31

“But anyone who sins defiantly (or presumptiously), whether native-born or alien, blasphemes the LORD, and that person must be cut off from his people. Because he has despised the LORD’s word and broken his commands, that person must surely be cut off; his guilt remains on him.”

Every command of God is to be obeyed; and it is no excuse to say we were ignorant of the command. We know that there is a God to whom we are accountable; we know that he has given us a revelation of his will; and it is our duty to acquaint ourselves with all that he requires at our hands.

Even in reference to human laws, it is no excuse to say that we were ignorant of them. We are supposed to be acquainted with them; and if we violate them in any respect, the penalty is from that moment incurred. A merciful judge may consider our ignorance as a reason for mitigating, or even for remitting, the penalty; but the law knows nothing of this; its enactments are valid; its sanctions attach on everyone that transgresses them; and everyone feels interested in upholding its authority.

Thus it was under the Mosaic Law; even where the ordinances were so numerous, that they could scarcely be remembered by any, except those who were altogether devoted to the study of them. Yet, if any person transgressed through ignorance, he must, as soon as he was informed of his error, bring the appointed offering, in order to obtain forgiveness of his fault, verse 27, 28; and, if he refused to bring his offering, he must be cut off, as a presumptuous transgressor.

For sins of presumption, of whatever kind they might be, there was no atonement whatever prescribed. It did not befit God to spare one who could deliberately set himself against his authority; and therefore it was expressly commanded that the presumptuous sinner, whoever he might be, should be cut off. To illustrate this subject, I shall show:

I. The danger of presumptuous sin under the Law.

Presumptuous sin is not to be understood of every sin that is committed willfully; but of those sins which, as the marginal translation expresses it, are committed defiantly and “with a high hand;” such, for instance, as that of Pharaoh, when he set himself directly against God, saying, “Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord; neither will I let Israel go!” It is such also as David characterizes under the following terms, “The tongue that speaks proud things; namely, of those who have said, With our tongue will we prevail; our lips are our own; who is Lord over us? Psalm 12:3-4.”

The person committing this sin was doomed to death. No sacrifice was appointed for him; whatever injunction it was that he thus determinately opposed, whether it belonged to the ceremonial or moral law, he must suffer death for his offence. It is probable that the sentence executed, by God’s own command, against the man who gathered sticks on the Sabbath-day was intended to illustrate this. His offence might appear but slight; namely, gathering sticks on the Sabbath-day; but, as it was done in a known and avowed contempt of the divine will, he must be stoned to death! verse 32-36.

Now, how can it be accounted for, that so severe a judgment should be executed for doing anything presumptuously? It was considered as reproaching God, and pouring contempt on God himself:

1. As unreasonable in his commands.

A man who sets himself avowedly against any command, does, in fact, complain of that command as unreasonable and unjust. A man, through infirmity, may fall short in his obedience, while he acknowledges that the law which he violates is holy and just and good; but if he sets himself against the command itself, it must, of necessity, be from an idea that it imposes an unnecessary restraint, or, at all events, that it may well be dispensed with for his convenience.

2. As weak in his threatenings.

No one who could form the least idea what “a fearful thing it is to fall into the hands of the living God” would despise his threatenings. But there is a vague notion in the minds of men, that God will never execute them. Thus David describes these poor deluded men, “In his pride the wicked does not seek him; in all his thoughts there is no room for God. His ways are always prosperous; he is haughty and your laws are far from him; he sneers at all his enemies, Psalm 10:4-5.” Would it be right for God to bear such an indignity as this?

3. As altogether unworthy of any serious regard.

Were the mind duly impressed with any of the perfections of the Deity, we could not possibly treat him with such contempt. His power and majesty would awe us into fear; his love and mercy would engage our admiration; and though we might still be far from that entire submission to his will which he requires, it would not be possible for us to set ourselves in array against him, and to “run upon the thick bosses of his buckler, Job 15:25-26.”

Conceive, then, of a creature thus rising against his Creator, and you will readily see why presumptuous sin should be thus severely punished.

But let us proceed to mark:

II. The still greater danger of presumptuous sin under the Gospel.

True it is, that under the Gospel we have a sacrifice for presumptuous sins as well as others; but if the Gospel is the object of our contemptuous disregard, we cannot possibly be saved, but must perish under a most accumulated condemnation.

1. Because a contempt of the Gospel is in itself more heinous than a contempt of the Law.

The Law contained innumerable ordinances, the reason of which, few, if any, could comprehend; and Paul, in comparison with the Gospel, calls them “weak and beggarly elements.” But the Gospel is the most perfect display of God’s wisdom and goodness that ever he revealed to mortal man. It exhibits the works and offices of the Lord Jesus Christ, together with the gracious influences of the Spirit; and, if they be despised by us, there can be no hope for us. For thus says the Lord, “Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses. How much more severely do you think a man deserves to be punished who has trampled the Son of God under foot, who has treated as an unholy thing the blood of the covenant that sanctified him, and who has insulted the Spirit of grace? Hebrews 10:28-29.”

2. Because a contempt of the Gospel is, in fact, a rejection of the only means whereby sin can be forgiven.

Where shall a man flee, who rejects the Savior? “What other sacrifice for sin” will he ever find, or what other “way to the Father?” Well does the Apostle say, “If we sin willfully after we have received the knowledge of the truth, there remains no more sacrifice for sin, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries! Hebrews 10:26-27.”

Eli’s reproof to his sons puts this matter in the clearest light, “If one man sins against another, the judge shall judge him; but if a man sin against the Lord, in despising his sacrifices—then who shall entreat for him 1 Samuel 2:25.”

APPLICATION.

1. Be thankful, then, that you live under the Gospel.

To you “all manner of sin and blasphemy may be forgiven.” However presumptuous your past iniquities may have been, they may all be “blotted out as a morning cloud,” and “cast into the very depths of the sea.” This could not be so confidently spoken under the Law of Moses; but to you I declare it with confidence, that “the blood of Jesus Christ will cleanse from all sin! 1 John 1:7;” and that “all who will believe in him shall be justified from all things, from which they could not be justified by the Law of Moses! Acts 13:39.”

2. Be earnest in prayer with God, that, whatever means he may find it expedient to use, he would keep you from presumptuous sin.

This was David’s course, “Keep your servant from presumptuous sins; let them not have dominion over me; so shall I be upright, and innocent from the great offence, Psalm 19:13.” Be assured you need to use this prayer, and will need it to your dying hour. David’s attainments were great; yet he felt the need of crying continually, “Hold me up, that my footsteps slip not.” So must you pray continually; and you may then hope that God will “keep you from falling, and present you faultless before the presence of his glory with exceeding joy! Jude verse 24, 25.”

Charles Simeon (1759-1836)

Numbers 14:44

“Nevertheless, in their presumption they went up toward the high hill country, though neither Moses nor the ark of the LORD’s covenant moved from the camp.”

There are principles in the human heart of which few people are aware. One in particular is, a disposition to withstand the authority of God, whatever his commands may be. We see something of this in children towards their parents; the very circumstance of a thing being enjoined makes them averse to it; and a prohibition immediately creates in them a desire after the thing prohibited.

Paul represents this to have been his experience in his unconverted state, “Sin, taking occasion by the commandment, wrought in him all manner of covetous desire,” and made him rise against the commandment, as water does against the dam that obstructs its progress.

Such a disposition is not uncommon. There is scarcely any man, who, if he will examine carefully his own conduct, may not find, that he more readily does or forbears anything in compliance with his own will, than when that thing is the subject of a prohibition or command. This perverse temper was very conspicuous in the Israelites when on the borders of Canaan. Being commanded, importuned, and encouraged to go up and possess the promised land, they could not be prevailed upon to go; but, when they were commanded to return into the wilderness, immediately they changed their minds, and would go against the Canaanites, even in direct opposition to the will of God. This is called in our text, “presumption;” “in their presumption they went up toward the high hill country.”

Let us, for the elucidation of this subject, inquire,

I. Wherein their presumption consisted.

To believe the promises of God, and to expect the accomplishment of them to our own souls, is considered by many as an evidence of presumption. But presumption is rather the fruit of unbelief. That of which the Israelites were guilty consisted in two things:

1. They went up without the divine presence.

God had told them that he would not go up with them; but they, who had just before despaired of success, even though God himself should fight on their side, now thought they could succeed by the unassisted efforts of their own arm. The folly of such a conceit we easily discern; but are little aware how universally it obtains in reference to spiritual combats. God offers to be with us, and by his almighty power to give us the victory. We persuade ourselves that we have a sufficiency of strength within ourselves, and that we can succeed without any supernatural assistance. Hence we neglect to implore help from God, we refuse to trust in him, and we go forth against our enemies in our own strength.

What is this but the very conduct of those rebellious Israelites? The only difference is, that they acted thus in reference to temporal enemies, and an earthly inheritance; whereas we do it, while we have all the powers of darkness to contend with, and no less a prize than Heaven itself at stake!

2. They went up in opposition to the divine command.

God had expressly said to them, “Do not go up;” and yet they would persist in their resolution. They would not go when they were commanded; but now will go, when they are forbidden. Doubtless they would attempt to vindicate their conduct, by alleging, that the rectifying of their former errors was the best proof of their repentance; and they would persuade themselves that God could never be angry with them for doing that, which he had just punished them for refusing to do. But vain were all such reasonings as these. Their duty was to obey, and not to put their reasonings in opposition to the divine commands.

Yet in this we imitate them continually. We find, as we imagine, good reasons why this or that command is not to be obeyed; and then we follow our own will, in direct opposition to God’s. But what presumption is this! We do not like the way which God has prescribed for us to walk in, and we will go to Heaven in our own way. This conduct we may attempt to justify; but God has stamped upon it its true character, as daring and impious presumption!

To form a just estimate of their conduct, let us consider:

II. What the outcome was.

They hoped, no doubt, that they should gain the victory; but their efforts terminated:

1. In painful disappointment.

They found their enemies, as Moses had foretold, prepared for the encounter; and no sooner did they make the attack, than their courage failed them, and they fled; yes their enemies chased them “like enraged bees,” and destroyed them even unto Hormah. This is precisely what they had reason to expect; and what must be expected by all who will presumptuously advance in their own strength.

In fact, this is the very thing of which all who depend on their own arm complain. They will not go forward in dependence on the Lord, and in obedience to his commands; but will trust in their own imagined sufficiency to work out their salvation; the consequence is, that, after all their endeavors to mortify sin, and to lead a heavenly life, they cannot do the things which are required of them. Hence the general complaint, that they who preach the Gospel require of men more than they can perform. But in whom is the fault? Not in those who enforce plainly the commands of God, but in those who, rejecting the offers of God’s all-sufficient grace, attempt to gain the victory by an arm of flesh.

2. In fruitless sorrow.

The fugitive hosts “returned and wept before the Lord; but the Lord would not hearken to their voice, nor give ear unto them, Deuteronomy 1:45.” Now they regretted their former disobedience, and prayed that the sentence denounced against them might be reversed. If God would but try them once more, they would do whatever he should command. But their doom was sealed; yes, in this very defeat, it had already been begun to be executed. Many were slain; and God had decreed that every one of them, except Caleb and Joshua, should die in the wilderness. Like Esau therefore, “they found no place of repentance, though they sought it carefully with tears, Hebrews 12:17.”

What an affecting representation is this of the final outcome of disobedience to the world at large! When once their doom is sealed, how bitterly will they regret their past folly and wickedness! O, if they could but have another opportunity afforded them, how gladly would they embrace it! How resolutely would they obey the voice of God! They would no more presumptuously prefer their own will and way to his, but would obey him cheerfully and without reserve. But in vain are all such desires; their sentence is irrevocably passed; and all possibility of attaining the heavenly inheritance is gone forever. Nothing now remains for them but to “weep and wail and gnash their teeth” for anguish, and to die that death, that second death, which they were not careful to avoid.

The subject will give me a fit occasion to address:

1. Those who are afraid of presumption.

There are many who dread presumption, and who, through a fear of it, are deterred from applying to themselves the rich consolations of the Gospel; they think it would be presumptuous in such weak and sinful creatures as they to expect all the great things which God has promised to his people. But, be it known unto you that it is no presumption to believe in God, or trust in God, even though you were the weakest and the vilest of the human race! If indeed you were to profess a confidence in him, while you were living in willful and allowed sin, that would be presumption. But, if you truly desire to devote yourselves to God, and to be saved by him in his appointed way, the deeper sense you have of your own unworthiness, the more assuredly shall you receive from him all the blessings of a complete salvation.

2. Those who indulge presumption.

Of those who determinately go on in their own way, we have already spoken; and therefore we shall pass them over with only entreating them to remember what they have already heard to be the outcome of such conduct. But there are even among those who profess religion, many who are guilty of very great presumption.

What is it but presumption, to run into needless temptations, in hopes that God will keep us?

O that the worldly-minded would consider this, when they are grasping after preferment or gain!

O that they would consider it, who mix so readily with carnal company, and conform so easily to the maxims and habits of this vain world!

O that the impure and sensual would consider it, when they give such liberty to their eyes and tongue!

Beloved brethren, we must not tempt God; but, retaining a sense of our extreme weakness and sinfulness, we must watch and pray that we enter not into temptation. Let this then be our daily prayer:

“Keep your servant, O Lord, from presumptuous sins, lest they get dominion over me!”

“Preserve me blameless unto your heavenly kingdom!”

“Hold me up, and I shall be safe!”

Charles Simeon (1759-1836)

Numbers 14:24

“But because my servant Caleb has a different spirit and follows me wholeheartedly, I will bring him into the land he went to, and his descendants will inherit it.”

The fewness of those who shall finally be saved is strongly declared in the Holy Scriptures; yet those who venture to suggest such an idea, are deemed uncharitable in the extreme. But it is not owing to a lack of mercy in God that any perish; it is utterly their own fault. God delights to bless his faithful and obedient people; but the unbelieving and disobedient he will eternally condemn. The numbers that are found in either of these classes make no difference with respect to him; if there were only one or two ungodly, they alone should perish, and all others should be saved; but if a whole nation be ungodly, and only one or two of them be observant of the divine commands, those individuals alone shall find acceptance with him, and all the rest shall meet with their deserved doom.

None but Noah and his family escaped the deluge; none but Lot and his daughters were delivered from the judgments which came upon Sodom and Gomorrah; thus, in the passage before us, we are told that Caleb alone, together with Joshua, was permitted to enter into the promised land, because they alone had followed the Lord fully.

To elucidate this record, and to bring it home to our own hearts, we shall show,

I. When we may be said to follow the Lord fully.

The whole nation of Israel might be considered as followers of the Lord, because they had given up themselves to him as his redeemed people, and depended on him for guidance and protection. In the same manner the whole body of Christians may be called followers of Christ, because they profess to have been redeemed by him from the far sorer bondage of sin and death, and because they look to him, in profession at least:

to guide them by his Spirit,

to keep them by his grace, and

to bring them in safety to the heavenly Canaan.

But as the great body of the Jewish nation deceived themselves to their ruin, so, it is to be feared, the greater part of the Christian world will ultimately be disappointed of their hopes. To follow the Lord will be to but little purpose, unless we follow him fully. Now this implies:

1. That we follow him with unreserved cheerfulness.

The Israelites at large were pleased with God’s service no longer than while their inclinations were gratified to the full. As soon as ever they were called to exercise any self-denial, or to suffer a little for his sake—they began to murmur, and were sorry that they had taken his yoke upon them. Especially when they heard the report of the spies respecting the power of their enemies, they proposed to cast off God’s yoke altogether, and to return to their former masters in Egypt.

But Caleb “had another spirit with him;” he considered himself as altogether at God’s disposal, and cheerfully obeyed him, as well in circumstances of difficulty and danger, as in the ways that were more pleasing to flesh and blood.

Now this disposition characterizes every faithful follower of Christ. It is not for us to choose our own way, but to follow the directions of our Divine Master. No commandment of his must be esteemed grievous; nothing must be called “a hard saying;” but we must cheerfully conform ourselves to every part of his revealed will, and account his service to be perfect freedom.

2. That we follow him with undaunted resolution.

Caleb had seen with his own eyes what difficulties he should have to encounter in subduing the land of Canaan; yet was he not in the least dismayed. Yes, his whole nation were so offended with his fidelity to God, that they gave orders that he should be stoned to death. But nothing could intimidate him; he knew the will of God, and he was determined to execute it at all events.

Thus the Christian whose heart is right with God, is not deterred by any difficulties from proceeding in the path of duty. He knows that the world will be against him; and he often finds his greatest enemies to be those of his own household; yet he determines to go forward, and to obey God rather than man. Like the Hebrew youths, if he beholds a furnace prepared for his destruction, he will still hold fast his integrity, and submit to death itself rather than violate his duty to his God.

3. That we follow him with unshaken trust.

The report of the spies was doubtless very discouraging. The people whom they had seen were of most gigantic stature; the cities in which they dwelt, were walled up to Heaven; and it is probable that there was a dreadful pestilence at that time ravaging “the land, and swallowing up the inhabitants thereof.” But Caleb had the promise of Jehovah to rest upon; and therefore he knew that he could not fail of success; yes, he was assured that, however numerous or mighty his enemies were, they should be “bread for the Lord’s people,” and be as easily crushed and devoured by them as a piece of bread.

In this also the faithful follower of Christ will resemble Caleb; he knows that Omnipotence is engaged in his behalf; and he rests securely on the Word of God. If his corruptions were yet stronger than they are, and the world, with the confederate hosts of Hell, were tenfold more powerful, he would not fear, “he knows in whom he has believed,” and is persuaded that “He who has promised is able also to perform.”

The character of those who follow the Lord fully, being thus delineated, we shall proceed to notice,

II. The blessedness of those who follow the Lord fully.

Here also the history of Caleb will serve as our guide. The text informs us, that he received,

1. The approbation of his God.

God confessed him before all Israel as “his servant.” What an honor was this, to be thus distinguished by Jehovah himself! And shall not every faithful servant of Jehovah be thus distinguished? Shall he not have an inward witness of the Spirit testifying of his adoption into God’s family, and enabling him with confidence to cry, Abba, Father! Will not God “shed abroad his love in the hearts” of his people, and “seal them with the Holy Spirit of promise, as the pledge of their eternal inheritance?” And though no authentic declaration shall be made to others respecting his state—yet shall his very enemies be constrained to reverence him in their hearts, even though, like Herod, they should persecute him unto death.

2. The completion of all his wishes.

Doubtless Caleb earnestly desired an inheritance in the land of Canaan; and the very mountain on which his feet had trodden was assigned to him as his portion by God’s express appointment. But he surely looked beyond an earthly inheritance; nor can we doubt but that he is distinguished in the Canaan above, as much as he was in the earthly Canaan.

And what does the faithful Christian desire? What is the great object of his ambition, but to inherit that good land which the Lord his God has promised him? And shall he come short of it? Will not God preserve him unto his heavenly kingdom? Yes; neither men nor devils shall deprive him of his inheritance; that very land which by faith he has so often viewed and trodden, shall be given to him; and “all the seed of Caleb” and of Abraham shall have it for their everlasting portion.

Behold, Christian, where Caleb now is, you shall shortly be; whatever difficulties may obstruct your way, or whatever length of time may intervene, the period shall arrive, when He whom you serve shall say unto you, “Come, you who are blessed of my Father, receive the kingdom prepared for you from the foundation of the world!”

Address,

1. Those who have never set themselves to follow the Lord at all.

Think not that the Christian name will avail you, while you are destitute of the Christian spirit. Nor imagine that you will be screened from divine vengeance by the number of those who are in your condition; for there were but two out of all who had grown to man’s estate, that were allowed to enter into the promised land; all the rest were excluded from it, that they might be an example unto us, and might show us what we are to expect, if we give not up ourselves to the service of Christ.

Let me then entreat you all to become followers of Christ, “not in word only, but in deed and in truth.”

Look to him, that you may experience the full benefits of his redemption.

Trust in his sin-atoning blood to cleanse you from your sins.

Rely on his Spirit to guide you in his ways.

Depend on his grace to subdue all your enemies before you.

But if you still persist in your rebellion against him, know for a certainty that you shall never see that good land which you profess to expect as your eternal inheritance.

2. Those who follow the Lord partially.

A profession of religion may in a variety of ways conduce to the good of society, but it will never save the soul. We must follow the Lord fully, if we would find favor with him in the eternal world. It is no small matter to be Christians indeed. What Caleb was under the Law, we must be under the Gospel. The reason of Caleb’s acceptance is marked repeatedly, in the strongest terms, Joshua 14:8-9; Joshua 14:14. The reason too of the rejection of the others is marked in similar language, and with equal plainness, Numbers 32:10-11. And the example of those who perished is set before us by Jude, on purpose that the professors of godliness may be admonished by it Jude verse 5. O let the admonition sink deep into our hearts! Let us all be stirred up to diligence, that we may be found “Israelites indeed, in whom there is no deceit!”

3. Those who, like Caleb, are following the Lord fully.

Fear not singularity in so good a cause. If you are singular in following the Lord fully, the fault is not yours, but theirs who presume to violate the divine commands. Go on then, though the whole universe should be against you. If God acknowledges you as his servant, you need not regard the censures or the threats of men. You are embarked in a good cause; you serve a good Master; you run for a good prize. The land of promise is before you. Press forward for the attainment of it, “Be faithful unto death, and God will give you a crown of life!”

Charles Simeon (1759-1836)

Numbers 14:18-24

“‘The LORD is slow to anger, abounding in love and forgiving sin and rebellion. Yet he does not leave the guilty unpunished; he punishes the children for the sin of the fathers to the third and fourth generation.’ In accordance with your great love, forgive the sin of these people, just as you have pardoned them from the time they left Egypt until now.” The LORD replied, “I have forgiven them, as you asked. Nevertheless, as surely as I live and as surely as the glory of the LORD fills the whole earth, not one of the men who saw my glory and the miraculous signs I performed in Egypt and in the desert but who disobeyed me and tested me ten times– not one of them will ever see the land I promised on oath to their forefathers. No one who has treated me with contempt will ever see it. But because my servant Caleb has a different spirit and follows me wholeheartedly, I will bring him into the land he went to, and his descendants will inherit it.”

Little does the world think how much they are indebted to the saints. They are:

the cluster, for the sake of which the vineyard of the Lord is spared, Isaiah 65:8;

the elect, for whose sake the days of vengeance have been often shortened, Matthew 24:22;

the little remnant, without which the whole world would long since have been made as Sodom and Gomorrah, Isaiah 1:9.

In the passage before us we have this very matter exhibited in a striking point of view. The whole people of Israel were in a state of rebellion against God; and God was meditating their utter extermination. But Moses lifts up his heart in prayer for them; and, by his importunate intercession, averts the judgments which were ready to burst upon them.

Let us consider,

I. The prayer which Moses offered.

This did not relate to the eternal salvation of the people, except incidentally and by remote consequence; it had respect only to the threatening which God had denounced against the people. Having reason to fear that God would “smite them all with a pestilence, and disinherit them” utterly, verse 11, 12, Moses entreated God to spare them, and urged such arguments as he judged most suitable to the occasion. These pleas of his deserve an attentive consideration.

1. He pressed upon God a regard for his own honor.

“What will the Egyptians and the Canaanites say? Will they not ascribe the destruction of this people to a lack of power in you to accomplish your projected plans, verse 13-16. O let them not have such cause for triumph! Let them not have so specious an occasion to blaspheme your name!”

This was an argument of great weight. He had used it successfully on a former occasion, Exodus 32:12; and God himself had acknowledged its force, Deuteronomy 32:26-27. See also Ezekiel 20:9; Ezekiel 20:14; Ezekiel 20:22; Ezekiel 20:44. This therefore is a plea which we should use; we should use it with God, as an inducement to him to keep us, Psalm 5:8; Jeremiah 14:21; and we should use it with ourselves, as an incentive to vigilance and circumspection, 1 Timothy 6:1. We should be exceeding tender for God’s honor; and, when tempted to the commission of any sin, we should think, How will the Philistines rejoice, and the uncircumcised triumph? 2 Samuel 1:20. How will they “blaspheme that sacred name by which I am called, James 2:7.” O that I may “never thus give occasion to the adversary to speak reproachfully, 1 Timothy 5:14.”

2. He pressed upon God a conformity to his own perfections.

Did you not, O my God, when proclaiming your name to me, represent yourself as “long-suffering, and of great mercy, and as forgiving iniquity and transgression, though you would not clear the guilty, verses 17, 18 which refers to Exodus 34:6-7.” Let it now be seen that this is indeed your character. I do not ask that you should “leave them altogether unpunished; but only that you should not make a full end of them. That clause, “by no means clearing the guilty,” may, both in Exodus 34:7 and in this place, be rendered “clearing, I will not clear,” that is not make desolate. The word “guilty” is not in the original. In that sense it will be exactly parallel with Jeremiah 30:11. But the sense affixed to it in the translation is probably the right one, though the other is better suited to the purpose for which it is here adduced, as you have threatened.”

Here, methinks, is a plea, which, almost above all others, it befits us to urge in all our supplications at the throne of grace. The character of God, as a God of infinite mercy—is that which encourages our addresses to him. When every other ground of hope fails, this is still firm. If only we do not “limit the Holy One of Israel,” we can never be at a loss for “arguments with which to fill our mouths” at the throne of grace. O let us study well the representations which God has given of himself, and especially that to which Moses referred; then, even in our lowest state of guilt or misery, we shall never despair of obtaining mercy at his hands.

3.He pressed upon God a consistency with his own conduct.

“You have forgiven this people from Egypt even until now; and will you abandon them at last? O let it not be so; pardon, I beseech you—yet again and again their iniquity, according unto the greatness of your unbounded mercy, verse 19.”

This plea, if used with men, would have had no weight; it would have operated rather to prevent the repetition of mercies which had been so abused. But, with God, it avails much; and in our minds too, it is a most encouraging consideration. We may look back and see how God has borne with all our frowardness from our youth up to the present moment; and may take occasion from his past forbearance to supplicate the continuance of it, “Remember, O Lord, your tender mercies, and your loving-kindnesses; for they have been ever of old, Psalm 25:6.” Yes; we should “account the long-suffering of God to be salvation, 2 Peter 3:15,” and the goodness he has already exercised towards us as a motive and encouragement to repentance, Romans 2:4.

Such was the prayer of Moses, a prayer peculiarly excellent, because it was a holy pleading with God. Let us now proceed to consider,

II. The answer which Moses obtained.

“I have forgiven them,” says God, “according to your word. You have entreated me to spare them; and I will spare them; but, I swear by my own life, that the whole of my conduct on this occasion shall be such, as shall procure me honor to the remotest ends of the earth, and to the latest period of time. Every one of my perfections shall be now displayed; now will I exhibit before my people such rays of my glory, as shall illumine the benighted heathen, and fill the whole earth with wonder.”

Now then, my brethren, let us contemplate this subject with holy awe; let us beg of God to take away the veil from our hearts, that we may see wherein this glory of his consists. Let us behold,

1. God’s condescension in hearing prayer.

Here was a whole nation involved in actual rebellion against God; and one single individual betakes himself to prayer. What, it may be said, can a single individual do? Read the answer of God, and see. He replies, not, “I will pardon,” but, “I have pardoned;” “the very moment you lifted up your voice, my hands were tied, and I could no longer persist in my resolution to destroy them. Compare Daniel 9:20-21; Daniel 9:23. I have pardoned according to your word, and to the full extent of your petitions.”

O, who after this will ever doubt the efficacy of prayer? If God answered so speedily the prayer of one on behalf of a rebellious nation, what will he not do for those who supplicate mercy for themselves? Will he ever cast out their prayer? No! Let the whole universe know, that he is “a God that hears prayer,” and that not even the vilest of the human race shall “ever seek his face in vain.”

2. God’s mercy in forbearing vengeance.

Consider the mercies which that nation had experienced, and the extent of that wickedness which they now committed; consider that they cast the most bitter reflections on God himself, and actually appointed a captain to lead them back to Egypt, Nehemiah 9:17; and were proceeding to murder those who exhorted them to obedience. Could it be supposed that such people should be spared, spared too after God had said he would instantly cut them off? Whom then will he not spare? Who, while on praying-ground, can be considered as beyond the reach of mercy?

Let us not despair of any; nor let any despair of themselves; He is the same God as ever, “slow to anger, and of great kindness, and ready to turn from the evil” which he has thought to inflict upon us, the very moment that he can do it in consistency with his own perfections.

3. God’s justice in punishing sin.

Though he forbore to destroy the nation at large, he executed immediate vengeance on those who were the leaders and instigators of the rebellion, verse 36, 37. Nor were the people themselves left unpunished. They had expressed a wish that they had died in the wilderness; now God gave them their wish; and declared that not one of those who had rebelled against him should ever see the promised land. Forty days had been spent in searching the land of Canaan; and forty years were they condemned to bear their iniquities, until their carcasses would be consumed in the wilderness.

What a solemn lesson does this give to the ungodly world! Who must not tremble for fear of his judgments? Who does not see that it is vain to hope for impunity on account of the number of those who tread the paths of wickedness? The question is often confidently put by sinners: Do you think that God will condemn so many? We answer, If you would know what God will do, look at what he has done; inquire, how many of those who came out of Egypt ever were admitted into the land of Canaan; and when you have learned that, you will know how God will proceed in the day of judgment, See 1 Corinthians 10:11; Hebrews 3:17-19; Hebrews 4:1; Jude verse 5. Let all the world hear this, and tremble; for “truly there is a God that judges in the earth!”

4. God’s goodness in rewarding virtue.

Two of the spies were faithful to their God, and behold how God interposed for them! The congregation was just going to stone them, and God instantly displayed his glory in such a manner as to horrify the hearts of their enemies. To them also he bore testimony, that they had “followed him fully;” and he promised them, that though every other man throughout all the tribes should die in the wilderness, they should go into the promised land, and enjoy the inheritance reserved for them, verse 24, 30.

Do any of the human race wish to ascertain whether their works shall be rewarded? Let them look to this history; let them here see how God will protect his people; and how assuredly those who serve him in time, shall dwell with him in eternity. Surely none who hear these records will ever be afraid of being singular, or of bearing persecution for righteousness’ sake. No! From henceforth every soul should be emboldened to “confess Christ before men,” and to “cleave unto him with full purpose of heart.”

5. God’s faithfulness in fulfilling his word.

Here was a strong temptation to rescind his promises; and indeed, because of the appearance of so doing, God says, “You shall know my breach of promise verse 34.” But the promise was not made to that people, that they at all events should inherit the land of Canaan; it was made to Abraham, that his seed should inherit it; and, both on this and a former occasion, when God threatened to destroy the present generation, he offered to raise up a nation from the loins of Moses, and to give the promised land to them, verse 12 with Exodus 32:10.

God fulfilled his word in every point; and Joshua appealed to the whole nation of Israel for the truth of this, Joshua 23:14; just as did Solomon many hundred years after him 1 Kings 8:56. None therefore need to be afraid of trusting in God; for “he is not a man that he should lie, or the son of man that he should repent, Numbers 23:19.” Let the whole world be assured, that they may safely rely on him; that “not one jot or tittle of his word shall ever fail;” that “faithful is He who has promised;” and that “what he has promised he is able also to perform.” Be it known therefore, I say, “that those who trust in him shall not be ashamed or confounded world without end! Isaiah 45:17.”

6. God’s power to accomplish his own sovereign will and pleasure.

The people had expressed their fears that their little ones would fall a prey to the warlike inhabitants of Canaan. Now, says God, “those very children, who you said would be a prey, even them will I bring in, and they shall know the land which you have despised, verse 31.” As weak as you judge them to be, I will give them the victory; and not an enemy shall be able to stand before them.

Hear this, you drooping, doubting Christians! Let the whole world hear it; yes, let it never be forgotten, that “God ordains strength in babes and sucklings;” that “his strength is perfected in their weakness;” and that through him the weakest of us shall be “more than conquerors.” Who is weaker than Paul in his own apprehension? “I have not,” says he, “a sufficiency even to think a good thought;” yet who is stronger in reality? “I can do all things,” says he, “through Christ who strengthens me, Philippians 4:13.” Let the weak then say, “I am strong, Job 3:10;” “let the feeble be as David, and the house of David be as the angel of the Lord, Zechariah 12:8.”

APPLICATION.

Behold now this glory of the Lord! see how it shines throughout this mysterious dispensation! See:

his condescension in hearing prayer,

his mercy in forbearing vengeance,

his justice in punishing sin,

his goodness in rewarding virtue,

his faithfulness in fulfilling his word, and

his power to execute his sovereign will and pleasure!

Let the whole earth contemplate it; let all transmit the knowledge of it to those around them; and assist in spreading it to the remotest heathen; let all expect the time when this view of God shall be universal through the world—and all shall give him the glory of his immutable perfections.

And, while we view the glory of God in his past works, let us remember what will be the final outcome of all his dispensations. His glory will hereafter shine in still brighter splendor. When his answers to the prayers of all his people shall be known, how marvelous will his condescension and grace appear! When the sins of the whole world shall be made manifest, how shall we be filled with wonder at his long-suffering and forbearance! How tremendous will his justice and severity be found, when millions of impenitent sinners are cast headlong into the bottomless abyss!

And when his obedient people shall be exalted to thrones of glory, how will his goodness and mercy be admired and adored! Then also will his truth and faithfulness be seen in the exact completion of every promise he has ever given; and his power and might be gratefully acknowledged by all whom he has redeemed, sanctified, and saved!

This then is certain, that in every human being he will be glorified. But the question is, How will he be glorified in me? will it be in my salvation, or condemnation? In answering this question aright we are all deeply interested; nor will it be difficult to answer it, provided we inquire what our real character is. Do we resemble the unbelieving and rebellious Israelites, or those believing spies who “followed the Lord fully?” Vast was the difference between them, and consequently the discrimination will be easy. The Lord grant that we may “so judge ourselves now, that we may not be judged of the Lord” in that solemn day!

Charles Simeon (1759-1836)

Numbers 14:6-9

“Joshua son of Nun and Caleb son of Jephunneh, who were among those who had explored the land, tore their clothes and said to the entire Israelite assembly, “The land we passed through and explored is exceedingly good. If the LORD is pleased with us, he will lead us into that land, a land flowing with milk and honey, and will give it to us. Only do not rebel against the LORD. And do not be afraid of the people of the land, because we will swallow them up. Their protection is gone, but the LORD is with us. Do not be afraid of them.”

When actions originate in an evil principle, however deceitful they are, the motives from whence they proceed cannot long be hidden; a thousand things in the course of tune will arise to elicit truth, and to discover the principles which we hoped to conceal.

The proposal of sending spies to search out the land, appears, from the first verse of the preceding chapter, to have been first made by God; but in fact it arose from the Israelites themselves; the whole body of the people took a lively interest in it, and came, by their representatives at least, to request that Moses would accede to it. Moses, taking it as a symptom of their readiness to go and possess the land, was highly delighted with it, Deuteronomy 1:22-23; and consulted God respecting it. God, knowing the thoughts of their hearts, and seeing that their faith in him needed to have it confirmed by further testimony, consented; just as the Baptist did to his disciples, when they wanted to ascertain whether Jesus were the Christ, Matthew 11:2-3; he bore with their weakness, and permitted them to seek conviction in their own way. But when the spies “brought up an evil report of the land which they had searched,” the people instantly betrayed their unbelieving fears, and drew from Caleb and Joshua the remonstrance which we have just read.

That we may have a full view of the subject, we shall consider,

I. The remonstrance itself.

Let us examine,

1. The occasion of the remonstrance.

The spies who were sent, were twelve in number, one from every tribe. Of these, no less than ten agreed in representing the land as unconquerable. The inhabitants, they said, were giants, in comparison with whom they themselves were but “as grasshoppers; and they dwelt in “walled cities” that were impregnable. They represented too the climate as so unhealthy, that “the land ate up its inhabitants, Numbers 13:28; Numbers 13:31-33.” (God had, according to his promise, sent either hornets, or some kind of plague, to destroy the people before them, Exodus 23:28; and this they turned into a ground of discouragement!) The goodness of the land indeed they could not deny; because they had brought such a sample of its fruits, as was a clear poof of its luxuriant fertility, Numbers 13:23. On hearing the report, the congregation gave way to utter despondency; they “wept the whole night;” they wished they had “died either in Egypt, or in the wilderness;” they complained that God had brought them there on purpose to destroy them; they declared it would be better for them at once to return to Egypt; (this is not mentioned by Moses; but it is asserted by Nehemiah; Nehemiah 9:17,) and they actually appointed a captain over them, to lead them there.

What “madness is there in the heart of man! Ecclesiastes 9:3.” Who would conceive it possible, that that whole nation should so soon forget all their past deliverances, and form so strange a resolution as that of returning to Egypt? This was an expedient more impracticable in its nature than the conquest of Canaan, and more dreadful in its consequences than death itself upon the field of battle. Could they expect God to follow them with miraculous supplies of bread and water; or their state in Egypt to be better than before? Yet such is the effect of discontent:

it magnifies every difficulty;

it undervalues every enjoyment;

and it rushes upon evils greater than those which it attempts to shun.

2. The manner of the remonstrance.

The boldness of Joshua and Caleb, in opposing all their colleagues together with the whole congregation of Israel, was truly commendable. That it was at no little risk they ventured to remonstrate, is evident from the effect; for no sooner had they spoken, than all the people threatened to stone them; and would undoubtedly have carried their threat into immediate execution, if God himself had not interposed, by a signal manifestation of his glory, to restrain them, verse 10. But they would have accounted themselves happy to suffer martyrdom in such a cause.

This is the very courage which we also should possess. We should be witnesses for God in a degenerate world. We should never be deterred from testifying against sin, either by the number or authority of our opponents. If even we stood alone, as Elijah did, it would befit us to maintain the truth with steadfastness, and to venture life itself in the service of our Lord.

Supposing these remonstrants not to be intimidated, we might expect them to be filled with indignation at the wickedness of the people, and to give vent to their feelings in terms of severity and reproach. But behold, they are penetrated with grief; and “rend their clothes” for anguish of heart; and in their whole address they exhibit a beautiful specimen of “the meekness of wisdom.”

O that there were in all of us such a heart! that we could weep over sinners, instead of being angry with them; and that we could “in meekness instruct them that oppose themselves,” bearing with their frowardness, and pitying their perverseness! This union of fortitude and compassion is the very thing which we should labor to acquire, and which alone can fit us for reproving with effect.

3. The matter of the remonstrance.

Nothing could be more judicious than this address. The people had lost sight of God; and their faithful leaders set God before them. They acknowledge the existence of the difficulties; but they deny the inference deduced from it. True, say they:

the people are mighty; but our God is mightier;

their fortifications are strong; but not so strong that they can withstand God;

the inhabitants fight only with an arm of flesh; we with the arm of the living God! What then have we to fear?

They, however numerous or powerful, are only as “bread for us,” and shall be devoured by us as easily as the food we eat. We have nothing to do but to trust in God; and we are as sure of victory, as if all our enemies were already slain. Let us go up then; not to conquer the land, but “to possess it;” the food is prepared for us; and we have nothing to do but to go up and eat it. Compare Numbers 13:30 with the text.

How encouraging was this! how calculated to carry conviction to their hearts! not one word to irritate, but everything to convince and comfort them! This is the true pattern for reproof; as it should never savor of our own spirit, so it should never touch on painful topics but with care and tenderness; every syllable should breathe love.

It is a proverb in France, that ‘Flies are not caught with vinegar:’ and we shall do well to remember, that it is the sweet alone which renders the sour palatable. Faithful indeed we must be, and so faithful as oftentimes to give offence; but we must take care that the offence arise, not from any needless severity on our part, but from the force of truth itself.

Having noticed the remonstrance, it will be proper to consider,

II. The use we should make of it.

In the Epistle to the Hebrews (chapters 3 and 4) the Apostle traces the correspondence between the events we are considering and the duties of Christians in all ages. He shows that Canaan represented the rest which remains for us; and he cautions us against falling short of it through unbelief, as that people did. Hence it is evident that the address delivered to them by Joshua and Caleb may with great propriety be made to us; at least, we may take occasion from it:

1. To excite your desires.

Justly did these remonstrants, who themselves “had searched the land,” declare it to be good, “an exceeding good land.” Are there not those among us, who by faith have searched the heavenly land, and already tasted its delicious fruits? Is not the sealing influence of the Spirit said to be “the pledge of our inheritance, Ephesians 1:13-14.” And may we not from the first-fruits of the Spirit which we have already received, Romans 8:23, judge in a measure what the harvest shall be? May we not at least take upon us to affirm that Heaven is a good, an exceeding good land? Yes, truly, “it flows with milk and honey;” yet while it affords abundance to all, it never gluts.

How can that land be otherwise than good, which was:

prepared by God the Father from the foundation of the world,

purchased for us on the cross by the blood of his dear Son,

and secured to us by the gift of the Holy Spirit, whose office it is to fit us for it, and to preserve us to it, 2 Timothy 4:18. How can that be otherwise than good, which is emphatically called “Emmanuel’s land, Isaiah 8:8,” as being the place where our adorable Savior displays the full radiance of his glory, and communicates to every one, according to the measure of his capacity, all the fullness of his richest blessings? In whatever view we contemplate it, we cannot but see, that it is worthy of our utmost exertions, and will amply repay all that we can do, or suffer, in the attainment of it.

2. To animate your hopes.

Unbelief will say to us exactly what the people said to each other on this occasion, “Were it not better for us to return to Egypt? Let us make a captain, and let us return to Egypt.” “When we were in the world, we enjoyed its pleasures, which now we have exchanged for pain and trouble. When we turned our backs upon the world, we imagined that we should experience nothing but ease and happiness under the protection of our God; but, behold, here are constant difficulties and trials to be encountered, and such too as we can never surmount. It would have been better therefore to return to our former state, and to leave events to God, who is too merciful to exclude any of his creatures from his heavenly kingdom.”

But, beloved, why should any of you be discouraged by your trials and conflicts? Have you not God on your side, who is able to make you “more than conquerors over all your enemies?” “If God be for you, who can be against you, Romans 8:31; Romans 8:37.” Multiply the number and power of your enemies a thousand-fold, and you need not fear them. Only, “Be strong in the Lord and in the power of his might, Ephesians 6:10;” and know, that, though you are but as a worm, you shall, through, his almighty aid, be enabled to “thresh the mountains! Isaiah 41:14-15.”

3. To direct your exertions.

One caution did Joshua and Caleb give to Israel; which also we would recommend to your attention; it is, to guard against an unbelieving and disobedient spirit, “Only do not rebel against the Lord.” You have nothing to fear but sin. Nothing, but sin, can by any means hurt you. As for men and devils, so far from prevailing against you, they are only “bread for you,” and shall, by the very efforts which they use to destroy you, be made subservient to your spiritual welfare. But sin is a deadly evil; that will provoke your God to depart from you. Sin may cause him to “swear in his wrath, that you shall never enter into his rest, Hebrews 3:11.” O put away from you that deadly evil! Especially put away unbelief; it is “by an evil heart of unbelief that you will be tempted to depart from the living God, Hebrews 3:12.” Pray therefore to God to “increase your faith, Luke 17:5.”

Guard also against a murmuring spirit. If the Lord brings you into difficulties, it is only for the magnifying of his own grace in your deliverance. It is not your place to be indulging solicitude about events. God “would have you without worry, 1 Corinthians 7:32; Philippians 4:6. 1 Peter 5:7;” he bids you “do not worry about anything;” but to “cast all your care on him.” Duty is yours; outcomes are his. “Only therefore let your conduct be as it befits the Gospel of Christ, Philippians 1:27.” and your success is sure; for your God has said, “I will never leave you nor forsake you.”

Charles Simeon (1759-1836)

Numbers 14:4-5

“And they said to each other, “We should choose a leader and go back to Egypt.” Then Moses and Aaron fell facedown in front of the whole Israelite assembly gathered there.”

That the journeying of the Israelites in the wilderness is typical of our journey towards the heavenly Canaan is so generally known among you, that I need not insist upon it.

The Israelites had now arrived at the borders of Canaan; and they sent spies, one from every tribe, to search out the land. They all agreed respecting the fertility of the country; but ten of the spies represented the attempt to conquer it as altogether hopeless. This report discouraged the whole congregation; who bitterly bewailed their disappointment, cast severe reflections on Jehovah himself as having deceived and betrayed them, and proposed to make a captain over them and to return to Egypt.

Let us consider the circumstances here recorded; and,

I. The proposal made by the people.

The report given by the spies was very unfavorable; the cities were represented as impregnable, being “walled up to Heaven;” and the people of such a gigantic stature, that the Israelites were no more than as grasshoppers before them. The climate, too, was represented as so unhealthy, that “the land ate up the inhabitants thereof, Numbers 13:31-33.” Hence the people were led to “despise the land” as unworthy of their pursuit, Psalm 106:24, and to despair of attaining it against such formidable enemies; yes, they impiously wished that they had died in Egypt, when the Egyptian first-born were slain; or in the wilderness, when God sent a plague among the people for worshiping the golden calf.

Under the influence of their unbelieving fears, they proposed to make a captain over them, and to return to Egypt, from whence they had come out. They judged this to be so wise a measure, that no one could doubt of its expediency, “Is it not better for us to return into Egypt? verse 3.”

And are we not likely to hear of similar proposals at this time? You profess now to have dedicated yourselves to Almighty God, and to be bent on the attainment of the heavenly Canaan. But are you prepared to encounter the discouragements which you will meet with in the way? You have promised, before God, to renounce:

the devil and all his works,

the pomps and vanities of this wicked world,

and all the sinful lusts of the flesh.

But are you girt for the warfare, and ready to go forth in the strength of Christ, against these mighty foes?

What reports, alas! will you hear! The mortality among the Canaanites, which the spies represented as arising from the climate, was no other than that occasioned by the hornets, which God, according to his promise, had sent, to weaken the people of the land, and thereby to facilitate the entrance of Israel into it. Compare Exodus 23:28; Deuteronomy 7:20; Joshua 24:12; yet was that made an additional ground for desisting from the enterprise.

In like manner, the very exercises of mind, whereby God weakens the corruptions of his people’s hearts, and ensures to them a final victory over all their enemies—are urged, by ignorant and unbelieving men, as reasons for declining all attempts to secure the heavenly inheritance; and you will hear repentance itself decried as melancholy, and denounced as little better than a prelude to insanity. In addition to such obstacles from without, (for I confine myself to those which arise from report only, without noticing any from actual opposition,) will not your own hearts suggest, that to overcome such potent enemies, as the world, the flesh, and the devil, will be impossible, especially for people so circumstanced, as you?

The result of such misrepresentations and misconceptions is but too likely to appear among you at no distant period. You will not in a formal manner actually appoint a captain over you, because every one can act for himself, without any combination with others; but that many of you will be like-minded, in relation to this matter, is greatly to be feared; and that you will even justify the measure as wise, saying, “Is it not better that we go back again to the world?”

But let us turn our attention to,

II. The effect of that proposal on God’s faithful servants.

“Moses and Aaron fell on their faces before all the assembly of the congregation of Israel;” filled, no doubt, with grief and shame at so foolish and impious a proposal. What prospect could they have of succeeding in such an enterprise? Could they suppose that God would go before them; and cause the manna and the water to attend them in their retrograde motions, as he had done when moving according to his will? If not, without any enemy whatever, or any special judgment inflicted on them, they must all die of hunger and thirst in a few days. Or, supposing them to get back to Egypt, what would be their reception there? Would not the rigors of their bondage be increased by their vindictive oppressors to the utmost extent of human endurance? Granting that all their fears respecting the Canaanites were well founded, what could they suffer worse by manfully contending with them, than they would infallibly bring upon themselves by attempting to return to Egypt?

But the impiety of the proposal was, if possible, still greater than the folly of it.

What a contempt of the promised inheritance did it argue, when they did not deem it to be worth a manly contest!

What a distrust of God, too, who had already shown himself so mighty to save, and had engaged that not one of their enemies should be able to stand before them!

What base ingratitude, also, did this express, when they could so soon forget all the wonders that God had wrought for them, and all the benefits he had conferred upon them!

We do not wonder that Moses and Aaron, who were able to form a just estimate of their conduct, were so deeply affected with it.

And shall not we also fall on our faces with grief and shame, my dear friends, if we see you forgetting the vows that are upon you, and turning back again, and abandoning those glorious prospects which have just opened upon you? For, what can you gain by going back to the world? Suppose that you gain all that the world can give. What is it? What satisfaction can it all afford? How long will you retain it? Or, supposing you could retain it ever so long, would it repay you for the loss of Heaven?

To what a state, too, will your defection reduce you! Of all the men who came out of Egypt, not so much as one was allowed to enter the promised land, except Caleb and Joshua, who continued faithful in the midst of this general apostasy. A fearful type and pledge of the doom that awaits you! Numbers 26:64-65 with Jude verse 5 and 1 Corinthians 10:11. Hear what God says on this subject, in the Epistle to the Hebrews, “If any man draws back, my soul shall have no pleasure in him, Hebrews 10:38.” Ah! know of a certainty, that all who draw back, “draw back unto eternal perdition, Hebrews 10:39;” and “if, after you have escaped the corruptions of the world, through the knowledge of our Lord and Savior Jesus Christ, you are again entangled therein and overcome, your latter end will be worse than your beginning; for it would have been better that you had never known the way of righteousness at all, than, after you have known it, to turn from the holy commandment delivered unto you, 2 Peter 2:20-21.”

You have all doubtless heard of Lot’s wife, who, though brought out of Sodom, was turned into a pillar of salt, because she looked back towards the city, when she should have thought of nothing but of pressing onward to the destined place of refuge. Ah! “Remember Lot’s wife! Luke 17:32,” as our blessed Lord has warned you. For “if you only look back, after having put your hand to the plough, you are not fit for the kingdom of God! Luke 9:61-62.” How can your ministers, who have watched over you, contemplate such an outcome of their labors, and not weep and mourn before God on your behalf? Jeremiah 13:16-17. I beg you, beloved, let not this be the recompense of all the pains we have bestowed on you; let us not have the grief of seeing that the very privileges you have enjoyed have only fitted you, like Capernaum of old, for a deeper and heavier condemnation; but let us have joy over you, in beholding your spiritual advancement; and let us have the sweet and blessed hope of having you for “our joy and crown of rejoicing to all eternity!”

Be not afraid of any enemies; for God is with you, “if he is with you, who can be against you?” Read the exhortation of Caleb and Joshua to their unbelieving brethren, and apply it to your own souls verse 7-9; and, instead of listening to the ruinous suggestions of unbelief, Hebrews 3:18, “be followers of those who through faith and patience inherit the promises.”

Let me, in conclusion, address myself to the elder part of this audience. You must not forget, that the subject equally concerns you. For you also must “endure unto the end, if ever you would be saved;” and it is only “by a patient continuance in well-doing, that you can attain to glory and honor and immortality.”

But that which I would particularly impress on your minds at this time, is the vast importance of your watching over the young people who have now consecrated themselves unto the Lord. Set them a good example yourselves; and do all you can to induce them to follow it. Take the part that Caleb and Joshua took on this occasion; strengthen their hands; encourage their hearts; tell them what a gracious and powerful and faithful God they have to help them in every time of need. Speak to them of “the land that flows with milk and honey.” Invite them to taste of “the grapes of Eshcol,” which you have taken thence. Watch over the very “lambs of the flock, and carry them in your bosom.” So shall all of us, ministers and people, rejoice together, and “have an abundant entrance into the kingdom of our Lord and Savior, Jesus Christ!”

Charles Simeon (1759-1836)

Numbers 12:8-10

“Why then were you not afraid to speak against my servant Moses?” The anger of the LORD burned against them, and he left them. When the cloud lifted from above the Tent, there stood Miriam–leprous, like snow.”

When men are angry, we may often, and with reason, doubt, whether there is any just occasion for their displeasure; but when we see Almighty God expressing indignation, we may always ask with confidence, “Is there not a cause?”

It is no slight degree of anger which God manifests in the passage before us. And what could be the reason? We are told that “Aaron and Miriam spoke against Moses because of the Ethiopian woman whom he had married, verse 1.” But this seems only to have been, if not a fictitious, at least a secondary, reason. (It must be strange indeed if they now began to be displeased with a thing which they knew to have been done many years ago, and which had never, in that instance, been disapproved by God.) The true reason, I apprehend, was that they were offended at his not having consulted them about the seventy people whom he had selected to bear a part of his burden with him; and it is possible enough that they might ascribe this to his wife’s influence. They thought, that, as God had spoken by them as well as by Moses himself, compare verse 2 with Micah 6:4, Moses should have treated them with more respect. (This is precisely the way in which many, yes and good people too, are prone to act. If overlooked in any instance wherein they think they had a right to be consulted, they forget all the distinguishing honors which they already enjoy, and become querulous on account of the supposed slight which is cast upon them.) Of this complaint Moses took no notice; but meekly passed it over in silence. Herein he shows how unreasonable murmurers and complainers should be treated. Would to God we were more like him in this particular! If querulous objections be met by passionate answers, contentions soon arise The common history of quarrels is, that they begin like those of the ambitious disciples, and proceed like those of the jealous tribes, Matthew 20:21; Matthew 20:24; 2 Samuel 19:43; whereas silence, or “a soft answer, would turn away wrath.”

But the less anxious we are to vindicate our own character, the more readily and effectually will God interpose for us. “He heard,” though Moses was as one that heard not; and he immediately summoned the offenders before him, in their presence vindicated the character of his servant Moses, and smote Miriam with a leprosy; and though, at the request of Moses, he restored her to health—yet he ordered her to be put out of the camp for seven days; and thus exposed to shame the people, who, through the pride of their hearts, had arrogated to themselves an honor which belonged not to them.

On account of the importance of these subordinate circumstances, we have dwelt upon them somewhat longer than usual. But it is not our intention to enlarge any more on them; we wish rather to turn your attention to the great and leading points contained in the words of our text. In them, God expostulates with Aaron and Miriam for presuming to speak against Moses. Now Moses sustained a variety of characters; in reference to which the words before us may be differently understood.

As he was a civil magistrate, they show God’s anger against those who resist the magistracy.

As he was a teacher of God’s Word, they show how God is offended with a neglect of his faithful ministers.

And, as he was a representative of our great Lawgiver and Redeemer, the Lord Jesus Christ, they show what indignation God will exercise against those who either openly reject, or secretly despise, his only dear Son.

First then we shall consider them as expressing God’s displeasure against those,

I. Who oppose the civil magistrate.

Magistrates are appointed of God to bear a portion of his authority; and they are invested with it, that they may be a terror to evil-doers, and a protection to the good. To these we are to be subject, not reluctantly through fear of their displeasure, but willingly, and for conscience sake; and “if we will resist them, we shall receive punishment, Romans 13:1-5.” Both temporal and eternal judgments must be expected by us if we rebel against the constituted authorities. Nor is it of open and avowed rebellion only that we speak, but of murmuring and complaining against them without just and great occasion. This was the fault of Aaron and Miriam, “they were not afraid to speak against” the person whom God had ordained to be his leader. Persons of this class are invariably represented by God himself as enemies to him. “Presumptuous are they, says he, and self-willed, and are not afraid to speak evil of dignities, 2 Peter 2:10.” They take liberties with earthly potentates, which the first archangel dared not to take with Satan himself, Jude verse 8, 9. It would be well if religious people were sufficiently on their guard respecting this.

We have seen, during the French Revolution, great multitudes even of them drawn after Satan; and the supporters of civil government traduced by every opprobrious epithet; and though the generality of these deluded people have seen their error—yet the necessity for cautioning you on this head has not ceased. That the rights of people are very different in different countries, is certain; and that rulers may so conduct themselves, as totally to destroy the compact between them and their subjects, is also certain. But it is no less certain, that religious people, above all, should be “the quiet in the land,” and should ever conform to that solemn injunction, “You shall not speak evil of the ruler of your people, Acts 23:5.”

II. Who disregard the ministers of the Gospel.

Those who minister in holy things are ambassadors from God, and speak to the people “in Christ’s stead, 2 Corinthians 5:20.” Their word, as far as it accords with the inspired volume, is “to be received, not as the word of men, but as the Word of God himself, 1 Thessalonians 2:13;” and whatever, in the name and by the authority of God, they bid you to observe—that you are bound to observe and do, Matthew 23:2-3. It is true, that ministers are “not lords over God’s heritage, 1 Peter 5:3,” neither have they any “dominion over your faith, 2 Corinthians 1:24.” Yet it is also true, that in things pertaining to God they are invested with a divine authority; they “are over you in the Lord, 1 Thessalonians 5:12;” they “have the rule over you, and you are to obey them, and submit yourselves, Hebrews 13:17;” and if, while “they labor in the word and doctrine, they rule well, they are to be counted worthy of double honor, 1 Timothy 5:17.”

What shall we say then to those who despise the ministers of God, and that too in proportion to their fidelity? This we must say, that “in despising us, they despise both Christ, and the Father who sent him, Luke 10:16;” and their opposition to such ministers is felt by God as opposition to himself, Zechariah 2:8; such opposition too as will meet with a dreadful recompense in the day of judgment, Matthew 18:6. What Moses had said and done, was by the direction and authority of God; and it was at the peril of the greatest people of the land to contradict and oppose him.

III. Who neglect the Lord Jesus Christ.

Moses, as the head of the Church and people of God, certainly prefigured the Lord Jesus Christ. The very eulogies here passed on Moses by God himself, are such as of necessity lead our minds to Christ.

Was Moses a prophet far superior to all others? verse 6, 7. Just so, Christ is that Prophet of whom Moses was only a shadow, and whom all are commanded to hear at the peril of their souls, Acts 3:22-23.

Was Moses faithful in all God’s house as a servant? verse 7. Christ is that Son who presides over his own house, Hebrews 3:2-6.

Was Moses the meekest of all men upon the face of the earth? verse 3. Christ is he whose unparalleled meekness is our great encouragement to learn of him, Matthew 11:29.

In reference to Christ therefore, the expostulation in our text has tenfold weight. O, who must not be afraid to speak against him, or to entertain so much as a thought contrary to his honor?

Here then we have not to address the unbelievers; for they may well be classed under the former head—those who openly reject Christ, cannot even in profession obey his ministers.

But many who are partial to faithful ministers, are yet far from being conformed to the mind of Christ. Many who are in high repute in the Church of Christ, have yet their unsubdued lusts, which rise in allowed hostility against their Lord and Savior. The murmurs of Aaron and Miriam were not public; but “The Lord heard them.” And so these vile affections may not be known by others; but God sees them; and he will, if we continue to harbor them, be “a swift witness against us”.

With what solemn authority did he summon Aaron and Miriam before him, verse 4, 5. But with a more solemn voice will he call us forth to judgment. With what indignation did he, after reproving their iniquity, “depart verse 9;” and will he not depart from such professors here; yes, and bid them to depart from him forever! Did he expose their sin to all? Did he inflict a most disgraceful punishment? Did he order Miriam to be excluded from the camp of Israel, verse 10, 14. Who does not here see the shame and misery of those, who, under a cloak of religion, have harbored any secret lusts? Were Aaron and Miriam, the most distinguished characters in the whole kingdom, dealt with thus? Who then among us has not reason to fear and tremble? “Be wise now therefore, O kings, be instructed, you judges of the earth. O kiss the Son, lest he be angry, and you perish from the way! Psalm 2:10-12.”

Behold, the sin of these two professors delayed the progress of all the hosts of Israel for seven days, Numbers 22:15. Armed hosts, or intervening seas, could not retard them; but sin, that evil and accursed thing, did what all the powers of earth and Hell could not have done.

O professor, think how many may be retarded in their progress towards Heaven by one sin of yours; yes perhaps may be turned out of the way, and ruined forever! Remember what our Lord has said, “Woe unto the world because of offences! But woe, most of all, unto him, by whom the offence comes.” It is on this account that God enjoined all his people to “bear in mind what he had done to Miriam by the way, after that they were come forth out of Egypt, Deuteronomy 24:9.” May the Lord grant that none of us may ever lose sight of it! May we remember what an evil and bitter thing it is to lose in any degree the fear and love of God! Jeremiah 2:19.

ADDRESS.

To those who have sinned in any of the foregoing particulars, we would particularly recommend, that, like Aaron, they confess their sin humbly, and without delay, verse 11. Yes, entreat that very Savior whose authority you have despised, to intercede for you. Seek a saving interest in him; implore forgiveness for his sake; so will God “pardon your offences, though he may take vengeance of your inventions, verse 13, 14.” “Turn with sincere sorrow from your transgressions; so that your iniquity shall not be your ruin.” Leprous as you are, you shall yet be healed; and, deserving as you are to be expelled from the camp of Israel, you shall yet be received into it, and, through the tender mercy of your God, shall proceed in comfort to the promised land.

Charles Simeon (1759-1836)