Joshua 2:8-14

“Before the spies lay down for the night, Rahab went up on the roof and said to them, “I know that the LORD has given this land to you and that a great fear of you has fallen on us, so that all who live in this country are melting in fear because of you. We have heard how the LORD dried up the water of the Red Sea for you when you came out of Egypt, and what you did to Sihon and Og, the two kings of the Amorites east of the Jordan, whom you completely destroyed. When we heard of it, our hearts melted and everyone’s courage failed because of you, for the LORD your God is God in heaven above and on the earth below. Now then, please swear to me by the LORD that you will show kindness to my family, because I have shown kindness to you. Give me a sure sign that you will spare the lives of my father and mother, my brothers and sisters, and all who belong to them, and that you will save us from death.” “Our lives for your lives!” the men assured her. “If you don’t tell what we are doing, we will treat you kindly and faithfully when the LORD gives us the land.”

God is pleased to accomplish his promises by the use of means; to neglect the means therefore is to tempt him, rather than to trust in him. To expect the end without using the means is not faith, but presumption. Hence the strongest believers have always accounted it their duty to exert themselves as much as if success depended solely on their exertions; while, on the other hand, they placed their hopes in God, as much as if no effort whatever were used by themselves.

Joshua had no doubt respecting his ultimate success in conquering and possessing the land of Canaan; yet, as every prudent General endeavors to obtain information respecting the state of any fortified city which he is about to besiege, before he proceeds actually to invest it, so Joshua felt it his duty to send spies to ascertain the state of Jericho, before he passed over Jordan to attack it. To the spies themselves the undertaking was perilous in the extreme; yet they went forth in humble reliance on their God, and were almost miraculously preserved from falling into the hands of their enemies. The manner of their preservation is here circumstantially related; it was effected solely by the good offices of a woman who lived in the city, and to whom they were providentially directed. Her name was Rahab; and she is constantly in the Scriptures called a harlot; but whether she was at that time a harlot, or was a reformed character, we know not; but this is plain, that her mind was wonderfully overruled by God to screen and protect them. The interposition of God in this matter seems to have been not unlike to that which fifteen hundred years afterwards led to the conversion of Cornelius. Cornelius was instructed in a vision to send for Peter, and was directed where to find him; and at the same time Peter was instructed in a vision to go to him, notwithstanding he was a Gentile. Thus the minds of the spies were directed to the only person in the city that would have afforded them an asylum; and her mind was directed to prefer their safety before every other consideration whatever.

The conduct of Rahab on this occasion is repeatedly mentioned in the New Testament, and that too in terms peculiarly honorable to her. We shall find it therefore not unprofitable to consider,

I. The service she rendered.

In speaking upon this part of our subject, we shall notice separately,

1. What she did.

From the first interview which she had with the spies, she knew the true object of their mission; and determined to advance it to the utmost of her power. Her first object therefore was to prevent any discovery; and for this purpose she conducted them to the roof of her house, and there covered them with stalks of flax. As she had foreseen, they were traced to her house, and messengers from the king were sent to apprehend them. She acknowledged that they had been there, but said that they were gone away but a little before, and, if pursued immediately, would certainly be taken. Thus she avoided all suspicion of favoring them, and prevented all further inquiries about them at her house.

Having succeeded thus far, she went up to them, and asked of them an assurance, that they, in return for this kindness, would spare her and all her family, when they should take the city. To this they bound themselves and all Israel by a solemn oath; stipulating, however, that the matter should be kept a profound secret; that her family should all be collected under her roof; and that a scarlet line, by which she let them down from her window, should be bound in the window, to prevent any mistake.

The instructions which she gave them for the avoiding of their pursuers, were such as prudence directed; these they followed implicitly; and after hiding themselves three days in a neighboring mountain, they returned across the fords to their own camp in safety. Thus did she effectually preserve the spies that Joshua had sent.

2. From what principle she acted.

It certainly appears strange, that she should so betray her king and country; and stranger still, that she should be commended by God himself for this conduct; more especially when we find, that she uttered various falsehoods for the attainment of her end. Let us then investigate this point.

The principle from which she acted, was faith. Of this we are assured on the authority of an inspired Apostle, “By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace Hebrews 11:31.” The same is manifest in the account before us. She believed that the God of Israel was the only true God. She believed that God was the great Disposer of all events; that he had given the land of Canaan to his people Israel; that he had miraculously opened a way for them through the Red Sea, at their first coming out of Egypt; that he had enabled them to destroy Sihon and Og, the two kings of the Amorites, and to take possession of their land; and that he would infallibly accomplish his promises to them, in the total subjugation of the Canaanites. All this is evident from the very words of our text.

Now, if we consider how contracted were the views even of the pious Israelites at that time, this faith, strong and assured as it was, was truly astonishing; it might justly be said of her, as of another Canaanite woman, “O woman, great is your faith! I have not found so great faith, no, not in Israel.”

But here arises a question of considerable difficulty; How can we reconcile the falsehoods which she uttered with the professions which she made, and with the commendations given her in the Scriptures? To solve this difficulty, commentators have had recourse to various expedients; some extenuating, some justifying, and some altogether condemning her conduct. But we apprehend that the true solution must be found in the strength and assurance of her faith; she herself said, not, “I fear,” or, “I believe,” but, “I know that the Lord has given you the land.” She was fully assured that it was in vain to fight against God; that, if these two spies were put to death, it would make no difference whatever as to the outcome of the contest; that the whole city and all its inhabitants would infallibly be destroyed; and that the only possible way of securing herself and family would be to submit to the God of Israel, and to unite themselves to his people. To what purpose then would it be to deliver up the spies? it would not save one single life; it would only be to continue fighting against God, and to bring on herself and all her family that destruction which it was now in her power to avert. By concealing the spies she, in fact, could injure nobody; but by giving them up, she would sacrifice, both for herself and family, all hopes of life either in this world or the world to come. At the same time that this view of the matter gives the easiest solution to the difficulty, it serves to explain the commendation given to her by the Apostle James, “Was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way James 2:25.” Yes; she did by this act evince the reality and strength of her faith, and prove that she had determined to cast herself entirely, both for time and for eternity, upon the mercy of the God of Israel.

If it is asked, whether faith in God will produce, or even countenance, falsehood? We answer, No; but that question does not fairly belong to the subject; let it be asked, whether Elisha was justified in deceiving the Syrian army, and leading them from Dothan, where they had come to destroy him, to Samaria, where they were brought into the power of the king of Israel? 2 Kings 6:13-19. Or, if the cases are thought not sufficiently parallel, let anyone ask, whether, if a maniac were coming to destroy his whole family, he should not think himself justified in denying them to him, when no evil could accrue to the maniac himself by means of it, and the preservation of so many lives depended on it?

Yet even this case, strong as it would be, would fall very far short of Rahab’s, whose eternal, no less than temporal, interests depended on her forwarding the purposes of Heaven. But, whether we justify or condemn her conduct, it can afford no precedent to us; for, before we can plead her example in justification of treachery or falsehood, we must be circumstanced like her, which it is nearly impossible we should ever be.

Such was the service which she rendered to the Lord. Let us now consider,

II. The reward she obtained.

This was greater far than ever she herself could have conceived.

1. She and all her family were preserved.

In a few days, Joshua and all his army appeared before the city; and, by God’s special interposition, captured it. The sign before agreed upon had been attended to by Rahab, and the two very people with whom the agreement had been made were sent to secure the execution of it. They went to the house, brought out Rahab and all her family, and placed them in safety near the camp of Israel; then the order was given to burn the whole city, and to destroy every one of its inhabitants without exception.

The fulfillment of the covenant which the spies had entered into is particularly noticed at the taking of Jericho; and Rahab herself long continued in Israel as a monument of the mercy of God and of the fidelity of his people, Joshua 6:22-25.

This alone was an exceeding great reward; to be so distinguished herself; and, after all the distress which her former wickedness had occasioned to her family, to be made an instrument of saving all their lives, surely this was an inestimable benefit, and assimilated her to the angels which rescued Lot and his family from the flames of Sodom.

2. She is enrolled among the number of God’s most eminent saints.

We have already had occasion to refer to the testimony of two Apostles in her behalf. The very scope of one was to illustrate the transcendent excellence of faith, and of the other to show its operative and transforming power; by both of them is she united with the patriarch Abraham himself; and by one she is said to be justified by this work of hers, as Abraham was justified by offering up his son Isaac on the altar. The blessing she desired was, temporal life; and behold, here was given to her spiritual and eternal life.

How loudly did this proclaim to Israel the determination of God to incorporate with them in due time the Gentile world! And how strongly does it declare to us, that “where sin has abounded, grace shall much more abound!” Methinks, as Paul says of himself, that “for this cause he obtained mercy, that in him the chief of sinners God might show forth all patience for a pattern to them that shall hereafter believe on him to life everlasting,” so we may say of this woman: O that all the harlots in the world could hear of the mercy showed to this notorious prostitute! Despised as they are and abandoned by their fellow-creatures, O that they knew what compassion for them exists in the bosom of their God! They usually persist in their wickedness, through an utter despair of obtaining the mercy and grace which they stand in need of; but here they might see that the vilest of sinners may become the most eminent of saints. Our Lord indeed tells us, that publicans and harlots are often more willing to seek for mercy than proud self-complacent moralists Matthew 21:31; O that the instance before us might lead many to repentance, and that, like another of whom we read, “having had much forgiven, they may love much!”

3. She was made an ancestor of the Messiah himself.

Mysterious truth! A Gentile, belonging to an accursed nation, and to a place peculiarly liable to the wrath of God; and she too, a harlot of peculiar notoriety; to be chosen of God, not only to become an eminent saint, but an instrument of continuing the line of his elect, and ultimately of bringing into the world his only-begotten Son! Matthew 1:5. What shall we say to this? The truth of it cannot be doubted; for she is expressly mentioned in the genealogy of Christ. If Salmon, who married her, was, as is by no means improbable, one of the two spies, what beautiful considerations would arise out of that circumstance! But, where there is so much known, it is not desirable, unnecessarily, to introduce conjecture.

How infinitely did this honor surpass all that she could ever have imagined! What a reward was here for protecting the spies! But truly we never can entertain too exalted thoughts of God’s love and mercy; the riches of his grace are altogether unsearchable, and the extent of his love is incomprehensible.

This however we may learn from it, that God will abundantly recompense whatever we do for him, ” Even a cup of cold water given for his sake, shall never lose its reward.” Let us then enlarge our expectations from him, and open our mouths wide, that he may fill them. Let us not be afraid to incur risks for him; but let us serve him at all events, accounting nothing of any value in comparison with his favor, nothing desirable but an inheritance with his people; The brief practical hints contained under these three subdivisions, might be omitted, and added separately as three inferences from the subject. Thus,

Inferences

1. There is no person so vile, but he may become an eminent saint.

2. Faith, if true, will uniformly produce good works.

3. Whatever we do for God, shall most assuredly be richly rewarded.

Charles Simeon (1759-1836)

Joshua 1:7-9

“Be strong and very courageous. Be careful to obey all the law my servant Moses gave you; do not turn from it to the right or to the left, that you may be successful wherever you go. Do not let this Book of the Law depart from your mouth; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful. Have I not commanded you? Be strong and courageous. Do not be terrified; do not be discouraged, for the LORD your God will be with you wherever you go.”

In an address to Joshua, when about to invade a country “wherein were seven nations greater and mightier than he,” we might well expect a charge to him to “be strong and very courageous;” but we would naturally suppose, that the exhortation to fortitude would have respect chiefly, if not exclusively, to the enemies whom he was about to encounter; whereas his enemies are left, as it were, altogether out of sight; and no notice is taken but of the Law of God, as that towards which his courage should be exercised.

But, as all his success depended entirely upon God, it was indispensably necessary that he should secure the divine favor; which could not be done but by an obedience to God’s commands; and an unreserved obedience to them would, in fact, require in him a stronger principle of courage, than the most formidable enemies would give occasion for. In confirmation of this, I will show,

I. Wherein the fortitude of a Christian soldier should chiefly display itself.

He is to contend with all the enemies of his salvation, in obedience to the laws of God.

The world, the flesh, and the devil—are the enemies with whom he is to fight.

Now, a soldier in the army of an earthly prince is to act in all things according to certain rules, which are laid down for him in a code of laws drawn up for that specific purpose; these are called the Articles of War; and with them he is to be conversant, in order that he may conform himself to them in all things.

The Christian soldier, also, has his code drawn up for him by God himself, and revealed to him in the Oracles of Truth. This code he is to study with all diligence, and “to meditate on it day and night,” that there may be in him an accordance with it in every particular. “Never is he to turn aside from it, to the right hand or to the left.” However difficult or self-denying its injunctions may be, he must obey it; and by it, as a test, must he try all the instruction or advice given to him in relation to his conduct. It must be so sacred in his eyes, that he will die rather than depart from it in anything. If blamed in anything, as too scrupulous and too strict, he must refer to that as his standard, “it must be ever in his mouth,” as well as in his heart; and he must inculcate on others the same observance as he pays to it himself.

This will require all the courage that any man can possess.

It will require no little courage so to subdue and mortify all his corrupt inclinations, as to have them brought into subjection to the laws of God. And to maintain such a habit in the midst of an ungodly world, will expose him to the heaviest trials. A man who enlists in an army has but to contend with enemies; but the Christian soldier will have to maintain sore conflicts even with his friends; yes, “his greatest foes will be those of his own household.”

Nor is it only for a season, during a few campaigns, that he must fight; but every day, every hour, throughout his whole life. He is never off the field of battle; he is never at liberty to relax his vigilance for a single hour. His armor must be girt upon him day and night.

The weapons, too, with which he is assaulted, are formidable in the extreme. Shall it be thought that death alone has its terrors? I scruple not to say, that there are thousands who would find it easier to face a battery of cannon, than to withstand the sneers, and contempt, and ridicule, of their nearest and dearest friends. The Christian soldier must be prepared to “resist even unto blood.” If he will not lay down his life for Christ, he cannot be his disciple. And does not this require courage?

Worldly soldiers have many things to animate and embolden them, which the Christian soldier lacks.

They are surrounded by multitudes, who are engaged in the same contest, and who invigorate one another by their voices and example; but he engages alone, or nearly so, at the point of attack, and at the time that he is most pressed.

They are applauded in proportion to their exertions, and commend themselves to the esteem of all who behold them; but the more strenuously the Christian soldier exerts himself, the more is he hated and despised by all who ought to encourage and commend him; and, instead of looking for any reward in this life, he knows that to his dying hour he has no other treatment to expect.

Truly, it is not for nothing that the Christian soldier is bidden to be strong and very courageous; for there is more need of a principle of fortitude in him, than in any other person under Heaven.

Let us however notice, on the other hand,

II. The encouragement which God himself affords to all who desire to serve him in truth.

As he reminded Joshua of the grounds he had for encouragement, so he would have us to consider,

1. In whose service we are engaged.

“Have not I commanded you?” Yes, it is the God of Heaven whose battles we fight, and in whose service we are engaged. Were it only an earthly monarch to whom we had devoted ourselves, we ought to serve him with all fidelity. What, then, should we not do for the King of kings, who has not only chosen us to be his soldiers, but has himself taken the field for our sakes, to subdue our enemies, and to deliver us from their assaults?

Contemplate Jehovah as our Covenant-God. Contemplate him as assuming our very nature on purpose to fight our battles. rounder him as submitting to death itself, that on the very cross he might “spoil the principalities and powers of Hell,” and “lead captivity itself captive.” This is “the Captain of our salvation” under whom we fight; and shall not that encourage us? Suppose the whole universe combined against us, and issuing their orders that we shall not obey so strictly the laws of God; what reply should we make, but that of the Apostles, “Whether it be right to hearken unto you more than unto God, judge you; for we cannot but fulfill his will and execute His commands!”

2. The pledge he gives us of his presence and support.

“Be not afraid, neither be dismayed; for the Lord your God is with you wherever you go,” said the Lord to Joshua; and He says the same to us, “Lo, I am with you always, even to the end of the world! Matthew 28:20.” Now, imagine a soldier with his commander and his prince always at his side; would he not be stirred up by that to acts of valor, which, in the absence of such a stimulus, he would be unable to put forth? Know, then, that your God is ever with you; and with you, not only as a Witness of your actions, but as a Helper, to strengthen you, to uphold you, to combat with you. What encouragement can you desire beyond this? Hear his own words, addressed to every soldier in his army, “Fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you; yes, I will help you; yes, I will uphold you with the right hand of my righteousness! Isaiah 41:10.”

What does it matter, then, how many there may be against you? If they were as numerous as the sands upon the sea-shore, you may boldly say, “There are more with you than with them.” In fact, “If God is for you, who can be against you?” They may assault you, and boast of their triumphs; but they can do nothing, but in accordance with his will, and in subserviency to his designs.

3. The assurance he gives us of ultimate success.

“Then you shall make your way prosperous, and you shall have good success.” You are persecuted; you are imprisoned; you are put to death—but are you vanquished? Was the Savior overcome when he was put to death? Did he not “by death overcome him who had the power of death, that is, the devil, and deliver those who, through fear of death, were all their lifetime subject to bondage?” “He was the stone which the builders rejected; but, is he not the Headstone?” Know, then, that you are not to estimate victory by the present and temporary effects—but by the ultimate and everlasting results. Be it so; you are sorely oppressed, and your enemies are exulting over you; but God’s Word is not broken; for tribulation is the way to glory; and the cross precedes the crown. Only be content to suffer with Christ; and be assured you shall speedily be “glorified together, Romans 8:17.”

ADDRESS.

1. Let none expect victory without conflicts.

What shall we say of the religion of your enemies? Has it any resemblance to the religion of the Bible? Are they hated for righteousness’ sake? No; the world cannot hate them, because they are of the world. You, on the contrary, are hated purely because you will conform yourselves to the laws of God. Be thankful, then, that you have this evidence that you are the Lord’s.

2. Let none doubt of victory, who fight in dependence on the Lord’s strength, and in conformity to his commands.

Be strong, and very courageous to do his will. But take special care what kind of fortitude it is that you maintain. There is an unhallowed boldness, which savors of pride and vain-glory. You cannot be too much on your guard against this. Yours must be a passive fortitude, such as Christ manifested when “he was led as a lamb to the slaughter, and opened not his mouth.” You are to “love your enemies, to bless those who curse you, and to pray for those who despitefully use you.” “You are not to be overcome by evil, but to overcome evil with good.” In you are to be seen “the meekness and gentleness of Christ.” Only fight with these weapons, and, “even though you are slain like sheep, you shall be more than conquerors Romans 8:36-37.”

Charles Simeon (1759-1836)

Deuteronomy 33:29

“Blessed are you, O Israel! Who is like you, a people saved by the LORD? He is your shield and helper and your glorious sword. Your enemies will cower before you, and you will trample down their high places.”

The God of Israel is infinitely exalted above all the gods of the heathen; and though there cannot be any such disparity between one creature and another, as between the Creator and the creature—yet is there a wonderful difference between the people of God and all other people upon the face of the whole earth. This indeed is a necessary consequence of the former; for, if there is no God like the God of Israel, then there can be no people like the Israel of God, since they, and they only, have Jehovah for their God.

These truths are united in the passage before us; the former had been mentioned in a preceding verse, verse 26; and, in the text, the latter is declared, together with its dependence on the former.

From these words, we shall consider,

I. The happiness of God’s people.

The manner in which Moses speaks on this subject is worthy of notice; we may observe in his address to Israel a strong persuasion of the truth he was uttering, a sincere delight in declaring it, and an affectionate solicitude, that they might both be persuaded of it themselves, and live in the comfortable enjoyment of it. He affirms that they were,

1. Truly happy.

It is God’s own declaration, “Happy are you, O Israel!” and, if appearances were ever so unfavorable, we might be sure that his judgment was according to truth. But this testimony agrees with the experience of God’s people in every age. They are represented as possessing a “peace that passes understanding,” and a “joy that is unspeakable and full of glory!”

Is it objected that they are also represented:

as mourning, Matthew 5:3-4,

as tempted, James 1:2; James 1:12,

as persecuted, Luke 6:22-23; 1 Peter 4:14.

True, yet none of these things interfere with their real happiness; yes, instead of destroying, they advance it. See the passages just referred to. If then they can be happy in such situations as these, Acts 16:23-25, and even derive happiness from these situations, Acts 5:41; 2 Corinthians 12:10, they must be truly happy.

2. Incomparably happy.

It is God himself who challenges all mankind to vie with his people; and this too, not in respect of privileges merely, or of prospects, but in respect of present enjoyments. Who are those who will presume to rival the Lord’s people? You great, you rich, you mirthful, what is your happiness, when compared with that which God’s Israel possess? Is not all your happiness mixed with gall? Is it not altogether dependent on the creature? Is it not cloying, even in the very possession? Do you not find it transient, and, on the whole, delusive, promising far more in the anticipation than it ever affords in the enjoyment? In all these things it is the very reverse of the Christian’s happiness. His blessedness, as far as it is derived from spiritual things, is unmixed; none can rob him of it, because none can intercept the visits of his God; no man was ever surfeited with spiritual delights; if we lived to the age of Methuselah, we might, by a retrospect, revive a sense of them in our souls; and, if our expectations be raised to ever so high a pitch, the reality will far exceed them. We will therefore confidently repeat the challenge, and say, as in the text, “Who is like unto you, O people, saved by the Lord?”

To show that this is no enthusiastic conceit, we proceed to notice,

II. The grounds of their happiness.

It will soon appear that their blessedness is not a baseless fabric, if we consider:

1. What God has done for them.

They are “a people saved by the Lord.” Salvation is not a blessing which they merely hope for, but which they already possess. They are saved from the guilt and punishment of sin; all “their iniquities are blotted out;” there remains “no condemnation to them;” they are “complete in Christ;” they stand “before God without spot or blemish.”

But as great as this mercy is, they would not be truly happy, if they were not also saved from the power and dominion of sin. It is true, they yet carry about with them a “body of sin and death;” but they never commit iniquity as they were accustomed to do in their unregenerate state; they “cannot continue to sin thus, because they are born of God, and his seed remains in them.” God has promised that “sin shall not have dominion over them;” and they experience the accomplishment of this promise to their souls, being “redeemed from all iniquity, and purified unto God a peculiar people zealous of good works Titus 2:14.”

And is not this salvation a ground of happiness, more especially if we consider by whom it was procured, and by whom conferred? It was “the Lord,” even Jesus, who purchased our freedom from guilt; and it is “the Lord,” even the Holy Spirit, who gives us a deliverance from sin. Surely such a salvation, bought at such a price, and imparted by such an agent—cannot but be a source of unspeakable felicity to the soul.

2. What God will be unto them.

In vain would all past mercies be, if they were not secured to them by the continued agency of Jehovah. A vessel fitted out and freighted, would not more certainly be overwhelmed by storms, if destitute of a pilot, than man, however gifted, would become a prey to Satan, if he were not constantly aided and protected by his God.

But Israel is happy in this respect also, since, notwithstanding he is yet upon the field of battle, he is placed, if we may so speak, beyond the reach of harm. He is not only furnished with defensive and offensive armor, but has God himself for his “shield,” and God himself for his “sword;” so that his enemies must elude Omniscience, before they can destroy him; and must withstand Omnipotence if they do not fall before him. Hence it is that he attains such “excellency,” and proves victorious in all his conflicts.

View the believer thus environed, and thus armed, and you may well say to him, “Happy are you, O Israel! who is like unto you?” for the salvation he already possesses, is a pledge of his everlasting triumphs.

APPLICATION.

To whom, besides the true Israel, can we venture to say, “Happy are you?” Are you happy, who, instead of having experienced salvation, are yet under the guilt and power of all your sins; and, instead of having Jehovah for your shield and your sword, have the almighty God for your enemy? Deceive not yourself; you may dream of happiness; but you are in a pitiable condition. So far are you from rivaling the happiness of Israel, you are even inferior to the beasts that perish; and, if you were sensible of your state—you would envy them their prospect of annihilation. Oh, if ever you would be happy, seek to be “saved by the Lord,” even by the blood and righteousness of the Lord Jesus, and by the sanctifying influences of his Spirit. What Moses said to his father-in-law, that would God’s people say to you, “Come with us, and we will do you good; for God has spoken good concerning Israel Numbers 10:29.”

As for you who are of the true Israel, seek to be as distinguished for your holiness, as you are for your happiness. When we speak of your felicity, the world cannot understand us, because they are strangers to your feelings. But they can judge of holiness with some considerable degree of accuracy; and your superiority in this respect will be more effectual for their conviction, than all that can be said respecting the happiness of your state. Endeavor then so to live, that we may challenge the world to produce any people comparable to you in holiness. Enable us to say with confidence, Who is like unto you, O Israel? Who is dead to the world, as you are? Who abounds in all holy duties, in all devout affections, in all amiable dispositions, like you? This will silence those who call your happiness enthusiasm, and will convince them, that you are superior to others, “not only in word and in tongue, but in deed and in truth!”

Charles Simeon (1759-1836)

Deuteronomy 33:25

“As your days, so shall your strength be!”

Previous to his departure from them, Moses pronounced a blessing on all the tribes of Israel. The blessing to each was appropriate and prophetic. That assigned to Asher was, that his posterity should be numerous and happy; that his provision should be abundant, and his strength, under every emergency, fully adequate to the occasion.

It is thought indeed by some, that the promise, “your shoes shall be iron and brass,” referred to mines in that part of Canaan which should be allotted to them; but it appears to me to import rather, that they should be possessed of great power; and to agree exactly with that address of the Prophet Micah to Zion, “Rise and thresh, O Daughter of Zion, for I will give you horns of iron; I will give you hoofs of bronze and you will break to pieces many nations, Micah 4:13.” Then the meaning of our text will be clear; namely, that whatever difficulties they might have to contend with, they would find their strength sufficient for them.

Now, though many parts of the blessings here pronounced were doubtless so peculiar as to have no reference except to the particular tribe to which they were addressed—yet such parts as were of a more general nature may, without impropriety, be more largely applied to the ‘Israel of God’ in all ages. Such parts will be found in almost all the addresses to the different tribes; and the promise in our text most assuredly admits of such an interpretation. The promise made to Joshua, “I will not fail you, nor forsake you,” might appear to belong to him only, as the individual to whom it was personally addressed. Yet Paul applied it generally to the whole Church of God in all ages; and authorized all saints, in every period of the world, to regard it as spoken equally to themselves, and to expect most assuredly its accomplishment in their own persons, “God has said, I will never leave you, nor forsake you. So that we may boldly say: The Lord is my helper; I will not fear what man shall do unto me! Hebrews 13:5-6.”

In like manner, we may interpret this blessing, which was primarily addressed to the tribe of Asher—as properly belonging to all the people of God; so far, at least, as they may be in circumstances which call for similar support.

That we may enter the more fully into the meaning of this promise, I will point out distinctly:

I. What this promise supposes and implies.

It is here evidently supposed that the Lord’s people will have seasons of trial, which will call for more than ordinary support.

And such seasons do sooner or later occur to all:

1. Seasons of temptation.

Who is there that does not experience more or less the temptations of Satan? He is not an inactive adversary. At no time is he unobservant of our frame, or unprepared to gain an advantage over us. But there are some times which he selects for his attacks, when he promises himself a more easy victory, and when he puts forth all his devices to draw us into sin. His wiles are unsearchable! Innumerable also are the modes in which he makes his assaults upon us. Sometimes he assumes the appearance of an angel of light; at other times his own proper character is clearly marked in the blasphemies which he suggests to our minds; and, on all such occasions, if we were not supported from on high, we would fall before him, as lambs before a devouring lion!

The world, too, presents its temptations on every side; it proposes to us its pleasures, its riches, its honors, as objects that may well stand in competition with Jehovah himself, and rival him in our affections.

And our own corrupt hearts, too, are ready enough to indulge all manner of irregular desires, and to draw us into the commission of actual sin.

What would become of us, if, at such seasons as these, we had none to support us, no arm but our own to help us?

2. Seasons of trouble.

“We are born to trouble, as the sparks fly upward!” Trouble is the inheritance of every man. No one is exempt: a king upon his throne is open to its incursions, no less than the lowest of his subjects. In his own person, he is exposed to pains and disorders; in his family, to feuds and bitter bereavements; in his circumstances, to all the varieties of change, poverty, and loss. To all of these the saints are exposed, as well as others; while they are oppressed with many troubles peculiar to themselves.

What they often endure from the workings of corruption, the hidings of God’s face, the assaults of Satan, the fear of death and judgment, can little be conceived by those who do not fear God. Most generally, too, they are exposed to hatred and persecution for righteousness’ sake; and find among their “greatest foes the people of their own household.” True it is, that we are not in the present day called to “resist unto blood;” but let it not, therefore, be accounted a small matter to be treated with contempt by friends and enemies, and to be reduced to the alternative of sacrificing all that we hold dear in this life, or the hopes and prospects of a better life. These are great and heavy trials; and every child of God must expect to be conformed to his Lord and Savior in the endurance of them.

3. Seasons of difficulty.

Truly spiritual obedience is at all times difficult; and how much more so under such circumstances as those in which Daniel and the Hebrew Youths were placed! To resist an ordinance of a powerful monarch, when the whole empire was joining in the observance of it, and when that disobedience was threatened with a fiery furnace; and to maintain steadfastly the public worship of Jehovah, when, by a temporary neglect or concealment of it, a throwing into a den of lions might be avoided. were no easy matters. It surely needed much grace to maintain a good conscience under such circumstances. And there will be, in the experience of every saint, some special occasions where a strict adherence to duty is inconceivably difficult and painful. Such “days” the promise in our text teaches us to expect, and against such days it makes for us a merciful provision!

But let us distinctly state,

II. What this promise engages and assures.

Whatever our trials be, strength shall be given us in proportion to them; and our blessings from God shall be:

1. Seasonable, in respect of time.

Often, if support were delayed, we should fall a prey to our great adversary. But “God’s eyes run to and fro throughout the whole earth, to show himself strong in behalf of those who fear him, 2 Chronicles 16:9.” The very instant he sees us ready to sink, he interposes for our help. He has promised that he would do so, “The LORD will judge his people and have compassion on his servants when he sees their strength is gone and no one is left,

Deuteronomy 32:36.” “In the very mount” of difficulty “he will be seen.”

The Apostle Paul experienced this on a very trying occasion. When summoned before that bloody tyrant, Nero, “all his friends forsook him; but the Lord stood by him, and strengthened him, that through him the preaching might be fully known, and that all the Gentiles might hear, 2 Timothy 4:16-17.” Had he not been thus strengthened in the very hour of need, his courage might have failed; but by this seasonable interposition of the Deity, he was enabled to maintain his ground, and execute the trust committed to him. And David also attests that this was his frequent experience, “In the day when I cried, you answered me, and strengthened me with strength in my soul, Psalm 138:3.”

2. Suitable to the particular occasion.

Different are the communications that are wanted under different circumstances. Sometimes wisdom is necessary; and that shall be imparted as our necessities may require. This was promised, in a more especial manner, by our Lord to his disciples, “When they bring you unto the synagogues, and unto magistrates and powers, take no thought how or what thing you shall answer, or what you shall say; for the Holy Spirit shall teach you in that same hour what you ought to say, Luke 12:11-12.”

If patience be needed, that in like manner shall be supplied; for “he will strengthen us with all might by his Spirit in the inner man, unto all patience and long-suffering with joyfulness, Colossians 1:11.”

If faith is that which is more especially necessary for the soul, then he will impart that in richer abundance. We have a very striking instance of this in Peter Our Lord had forewarned him that he would deny his Master; and if Peter, after the perpetration of this evil, had given way to despondency, he would have perished in his iniquity, just as Judas did. But our Lord “prayed for him, that his faith might not fail;” and through the operation of this grace upon his soul, he was kept from destruction, and restored to the favor of his God. In a word, the grace which he will bestow in the time of need shall be a tree of life in the soul, “bringing forth its fruit in its season, Psalm 1:3,” yes, “twelve kinds of fruits, Revelation 22:2,” according to the occasion that may call for them, and the season to which they may be suited.

3. Sufficient for our utmost necessities.

“Our strength shall be fully equal to our day.” Let our weakness be ever so great, or our trial ever so heavy, our Lord “will not allow us to be tempted above that we are able; but will, with the temptation, make for us a way to escape, that we maybe able to bear it, 1 Corinthians 10:13.” Certainly, the trials of Paul were as numerous and heavy as ever were sustained by mortal man; and under them, especially under that which he calls a thorn in his flesh, and the buffetings of Satan, he cried mightily to the Lord for deliverance. The answer given to him by our Lord was, “My grace is sufficient for you; and my strength shall be made perfect in weakness.”

Now, behold, how all his troubles were in an instant turned into occasions of joy! “Most gladly, therefore,” says he, “I will rather glory in my infirmities, that the power of Christ may rest upon me. Therefore, I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake; for when I am weak, then am I strong! 2 Corinthians 12:9-10.” And from that time we find him hurling defiance at all his enemies, however numerous and powerful they might be, “Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? As it is written: “For your sake we face death all day long; we are considered as sheep to be slaughtered.” No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord! Romans 8:35-39.”

As the promise made to the tribe of Asher may fitly be applied to believers generally, let us consider,

III. What it speaks more especially to God’s redeemed people.

Truly, it is a most instructive passage of Holy Writ; for it shows, to all God’s believing people,

1. The grounds of their security.

Believers, or unbelievers, we have no strength in ourselves; our strength is in God alone; and, if ever we be strong at all, it must “be in the Lord, and in the power of his might, Ephesians 6:10.” His power, as engaged for us; and his fidelity, as pledged to us, are the true, and proper, and only grounds of a sinner’s hope. Let the promise which we are now considering be apprehended, and relied upon, and pleaded in faith and prayer, and we can have nothing to fear. “A very worm,” so supported, shall “thresh the mountains! Isaiah 41:14-15.” “If God be for us, none can be against us, Romans 8:31.”

2. The reason of their falls.

Notwithstanding what is spoken in the text, it is certain that many saints do fall, and that most grievously. But whence is this? Is not God “able to make them stand? Romans 14:4.” Or is He not “faithful who has promised? Hebrews 10:23.” Know you, brethren, that the fault is not in God; but in his people themselves, who either become unwatchful, and are therefore left to reap the fruits of their heedlessness; or indulge self-confidence, and are therefore given up for a season to betray their weakness and folly. To these causes must be traced the falls of David and of Peter. If God has engaged to “keep the feet of his saints, 1 Samuel 2:9.” He has not given them therefore a licence to rush into temptation, or to relax their vigilance, or to confide in themselves. His word is true; and he will fulfill it to all who plead it with him. But if we grow remiss and careless, he will leave us to “eat the fruit of our own ways, and to be filled with our own devices, Proverbs 1:31.”

I will ask of anyone that has been left to dishonor God, and to wound his own soul, “Have you not procured this unto yourself, in that you have forsaken the Lord, when he led you along the way Jeremiah 2:17.” He has warned you that it should be thus, “The Lord is with you, while you are with him; if you seek him, he will be found of you; but if you forsake him, he will forsake you, 2 Chronicles 15:2.”

3. The extent of their privileges.

As weak as we are, and in the midst of enemies, still he would have us without worry. He has bidden us to “cast all our care on Him who cares for us, 1 Peter 5:7.” He considers himself as dishonored when we indulge any doubts or fears, “Why do you say, O Jacob, and complain, O Israel, “My way is hidden from the LORD; my cause is disregarded by my God”? “Do you not know? Have you not heard? The LORD is the everlasting God, the Creator of the ends of the earth. He will not grow tired or weary, and his understanding no one can fathom. He gives strength to the weary and increases the power of the weak. Even youths grow tired and weary, and young men stumble and fall; but those who hope in the LORD will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint! Isaiah 40:28-31.” “Know, then, in whom you have believed; that He is both able and willing to keep that which you have committed to him! 2 Timothy 1:12.”

And do not let any dangers, however imminent, appal you. “Do not call conspiracy everything that these people call conspiracy; do not fear what they fear, and do not dread it. The LORD Almighty is the one you are to regard as holy, he is the one you are to fear, he is the one you are to dread, and he will be a sanctuary; but for both houses of Israel he will be a stone that causes men to stumble and a rock that makes them fall. Isaiah 8:12-14.”

O blessed tidings! Rejoice in them, Beloved, and realize them in your souls. Then shall you enjoy both stability and peace; for “God will keep him in perfect peace whose mind is stayed on him. Trust therefore, in the Lord forever; for with the Lord Jehovah is everlasting strength! Isaiah 26:3-4.”

Charles Simeon (1759-1836)

Deuteronomy 33:12

“About Benjamin he said: Let the beloved of the LORD rest secure in him, for he shields him all day long.”

As God was pleased to communicate to some in former ages the knowledge of future events, so he frequently imparted to them the spirit of prophecy in a more abundant measure, about the time of their death. Thus Isaac and Jacob were peculiarly inspired at that season to foretell the things which should befall their children. Thus Moses also, when about to be gathered to his fathers, was commissioned to declare the states and circumstances of all the different tribes after their entrance into Canaan.

Of Benjamin he foretold, that his tribe should be situated close to the place which God had chosen for himself. This was remarkably fulfilled; for Mount Zion, whereon the temple was built, belonged to Judah; but the remainder of Jerusalem and almost the whole of Mount Moriah (of which Mount Zion was a part) belonged to Benjamin; so literally true was it, that God, the head of all the tribes, “dwelt between the shoulders of Benjamin.” And this very circumstance occasioned the tribe of Benjamin to adhere to Judah, when the other ten tribes, under Jeroboam, apostatized from the worship of Jehovah; and that his proximity to the Lord’s immediate residence should be to him a source and occasion of the richest benefits.

If it be considered how comprehensive many of the prophecies are, and how the Apostles themselves continually apply them to the general circumstances of the Church of Christ, we shall not be thought to put a strain upon the text, while we take occasion from it to set forth,

I. The state of God’s people.

The situation of the tribe of Benjamin may serve at least as an emblem to represent the state of all “the beloved of the LORD.” They are “a people near unto God, Psalm 148:14,” “dwelling by him, and covered by him, all the day long.”

1. They maintain a sense of the divine presence.

They not only cannot, like the generality, live “without God in the world,” or rest, as many professors of religion do, in a round of formal duties; they are sensible that “God searches the heart and tries the thoughts.” They long to have a conviction of this fastened upon their minds, and to see, as it were, on every place this inscription written, “You, O God, see me!” They do not harbor secret sin because it is invisible to man; but, assured that “the darkness is no darkness with God,” and that he beholds the very counsels of the heart, they strive to “set him ever before them;” and to “walk in his fear all the day long.”

2. They walk in dependence on the divine aid.

They are scarcely more conscious of their own existence, than they are of their utter insufficiency for anything that is good. They have so often failed through their reliance on their own strength, and they feel such a proneness to every kind of iniquity, if left one moment to themselves, that they are compelled to cry to their God for help. And, if they were not sure that “the grace of Christ is sufficient” for all who trust in it, they would utterly despair of holding out unto the end. Hence their continual prayer is, “Hold me up, and I shall be safe!” and God imparts to them his promised assistance, Zechariah 10:12; Isaiah 26:3.

3. They delight in doing the divine will.

The “commandments of God are not grievous” to them. Their only grief is that they do not obey them with greater readiness and joy. Not but that they often find the workings of an evil principle, that would bring them back again into captivity to sin and Satan; but, through the operation of the blessed Spirit, they are enabled to get the victory over their corrupt nature, and both to obey the law outwardly, and to “delight in it after their inward man, Romans 7:14-25.” They would gladly do the will of God on earth, as it is done in Heaven, without reluctance, without weariness, and without reserve.

There doubtless is a great difference between the attainments of different saints; yet this is, on the whole, the state of all; and that they are blessed in it will appear by considering:

II. The privileges they enjoy by means of it.

While the saints thus live near to God, God “keeps them in safety.”

1. God protects them from the curse of the law.

We might speak of their deliverance even from temporal evils; since they have none which are not sanctified to their souls, and made blessings in disguise, Job 5:19-24. But respecting spiritual evils, we are warranted to speak with the fullest confidence. The saints may, it is true, be left to dread the wrath of God, Psalm 77:7-9; but it shall never come upon them, Romans 8:1. While they are endeavoring to walk in communion with God, in dependence on him, and obedience to him, Christians have nothing to fear. God has pledged himself, that they shall never perish! Isaiah 55:7; John 10:27-28.

2. God protects them from the assaults of Satan.

Satan will indeed exert all his power to destroy them; but he shall not finally prevail against them. He may “buffet them,” and cast “his fiery darts” at them; but he is a vanquished enemy; and shall, before long, be bruised under the feet of even the weakest saints! Psalm 91:1-3; James 4:7; Romans 16:20. Like the kings whom Joshua subdued, all the powers of Hell shall one day be brought out of their dungeons, to receive, from the very lips of those whom now they persecute, the sentence they so justly merit! 1 Corinthians 6:3.

3. God protects them from the dominion of sin.

Notwithstanding “the law of sin in their members,” God’s promise to all his people is, that “sin shall not have dominion over them, Romans 6:14.” As by the operation of fire on the hearth we may see what it would effect, if allowed to extend itself over the whole house—so by the working of sin in our hearts we may clearly see to what a state we should quickly be reduced, if God should allow it to rage with all its force.

But he fulfills his Word, and though thousands of times we have been, as it were, on the very brink of falling, God has interposed by his providence or grace to preserve our souls; and we remain to this day living monuments of his almighty power and unchanging faithfulness!

Exhortation.

1. Let us seek to become “the beloved of the LORD”.

We account it no small happiness to be beloved of our fellow-creatures; but how much more to be beloved of the Lord! Whose favor is comparable to his? Whose favor is so honorable, so permanent, so beneficial, Psalm 63:3. Let us then go to him in the name of Jesus; for whose sake we shall be admitted to his favor, John 14:21, and be “blessed by him with all spiritual blessings.”

2. Let us endeavor to live more and more near to God.

It is our privilege to dwell in God, and to have God dwelling in us. We might “walk with God,” as Enoch did, and though not visibly—yet really, converse with him as our friend, 1 John 1:3. And what greater encouragement can we desire, than that which the text affords? Others may fall; but we shall be “covered, and kept in safety, Isaiah 54:17;” others may apostatize to their perdition; but we shall be preserved through faith unto everlasting salvation! 1 Peter 1:5.

Charles Simeon (1759-1836)

Deuteronomy 33:8-9

“About Levi he said: Your Thummim and Urim belong to the man you favored. You tested him at Massah; you contended with him at the waters of Meribah. He said of his father and mother, ‘I have no regard for them.’ He did not recognize his brothers or acknowledge his own children, but he watched over your word and guarded your covenant.”

As the father of his people, Moses desired to bless them before his death; and the pronouncing of this blessing, in which he was endued with a spirit of prophecy, was the last act of his life. The grounds on which the blessing was bestowed on the tribe of Levi, are so peculiar, that they deserve a distinct consideration.

There is manifestly a testimony given them of decided approbation; and from this circumstance commentators have been led to regard the whole of what is spoken in the text as of the same import; and to supply from conjecture what is nowhere noticed in the Mosaic history, or rather to contradict altogether what is plainly noticed.

The conduct of Levi both at Massah (which was also called Meribah), and, above thirty-eight years afterwards, at another place called Meribah, was exceeding sinful. Compare Exodus 17:7 with Numbers 20:10-13. At the latter place in particular, both Moses and Aaron, as well as the people, offended God; and were for that offence doomed to die in the wilderness, and never to enter into the promised land.

Hence it might have been supposed that God would punish the tribe of Levi and the house of Aaron by withdrawing from them the peculiar honors he had conferred upon them; but as on one occasion they had signalized themselves by a very exalted act of obedience, he was pleased to record what they had done, and to make it an occasion of continuing in their line the most distinguished testimonies of his regard. This sense accords with the history; to the very terms of which the text seems specifically to refer. Compare the language in Numbers 20:13 with the text.

In the words before us there are two things particularly to be noticed:

1. The commendation of Levi.

The act for which they were commended was truly laudable.

When the people throughout the camp of Israel were worshiping the golden calf, Moses, filled with indignation, called the Levites to him, and bade them gird on swords and slay the ringleaders in idolatry throughout the whole camp; and this order they executed immediately, without any respect of persons whatever; they spared not either their nearest relatives or their dearest friends; but slew of the people three thousand men, Exodus 32:25-29.

This would be thought by many to be a savage act, and to deserve censure rather than praise. But it must be remembered, that God was, if I may so speak, their earthly Governor (they lived under a theocracy,) and that they acted in obedience to their supreme Magistrate. Nor could cruelty be imputed to them, any more than to any person who executes the laws among ourselves. They were justified in what they did, precisely as Phinehas was justified in destroying Zimri and Cozbi.

The law itself required, that, if their nearest relative only enticed them to idolatry, even where there was no overt act committed, they should instantly give information against him, and with their own hands put him to death, Deuteronomy 13:6-10. But here was the overt act visible to all; and the civil magistrate was present to sanction their conduct; and therefore they were bound to obey the order given them, and to execute the laws with impartial severity. Hence their conduct is marked in our text as an act of obedience to God, and a “vindication of the quarrel of his covenant, Leviticus 26:25 with the text.”

Nor is it by any means unconnected with our duty as Christians. Certainly we have nothing to do with the judgment of zeal, nor any right to take the execution of the laws into our own hands. But we should be zealous for the honor of God; and we ought, in subservience to the laws of our land, to exert ourselves for the suppression of open impiety and profaneness.

More particularly are we bound to serve God ourselves, and to account all personal sacrifices as unworthy of a thought in comparison with our duty to him. Our Lord tells us, not only that “if we love father or mother more than him, we are not worthy of him;” but that we must “hate father and mother, yes, and our own lives also, if we would be his disciples, Matthew 10:37 and Luke 14:26.” Of course this must not be understood positively; (for the Gospel inspires nothing but love, and that even to our bitterest enemies,) but it must be taken comparatively; and be explained as intimating, that we should be so firm and decided in our obedience to him as to be altogether unmoved by the affection or threats of our dearest friends, or even by the apprehensions of the most cruel death.

Our Lord himself has set an example for us in this respect; for, when some people told him that his “mother and his brethren were standing without, and desirous to speak with him, he replied, Who is my mother? and who are my brethren? Whoever shall do the will of my Father, the same is my brother and sister and mother, Matthew 12:47-50.” Thus must love to the Creator be the predominant affection in our hearts; and all inferior considerations must be subordinated to his glory.

From the commendation given them we proceed to notice,

II. Their reward.

This may be considered as of two kinds:

1. Official honor.

The Urim and Thummim were in some way united to the breastplate of the high-priest; and by means of them he was enabled to reveal the mind and will of God when he went in before the Lord to consult him on any particular occasion. What the Urim and Thummim were, and how they answered the purpose for which they were made, we are not informed; and therefore it is in vain to waste time in conjectures.

Suffice it to say, that the high-priest who wore them was authorized to consult God in all public matters, and enabled to reveal his mind and will, Exodus 28:29-30.

Now Moses prays, and indeed prophetically declares, that this high honor should descend to the posterity of Aaron; and that the service of the tabernacle should continue to be administered by the tribe of Levi, Deuteronomy 33:10-11. This was a most exalted privilege; and, above a thousand years afterwards, it was expressly declared to have been given as a reward of the obedience before referred to Malachi 2:5. What a glorious testimony was this, that God will allow nothing that we do for him to pass unnoticed even here; much less shall it go unrewarded in a future world. Truly “those who honor God, God will honor;” and every one that will serve him shall receive an abundant “recompense of reward”.

2. Personal benefit.

The official honor was conferred on the posterity of those whose conduct was approved. But do we suppose that the immediate agents were overlooked, and that no blessing was bestowed on them? We can have no doubt but that they also had a recompense in their own bosoms. The import of the words Urim and Thummim is, Illuminations and Perfections; and these are the special benefits which God will confer on all his faithful servants. There is indeed a manifest connection between the work and the reward. The work in this present instance was a vigorous maintenance of God’s honor, with an utter disregard of every consideration in comparison with it; and where that is, there will be a clear insight into the divine will, and a growing conformity to the divine image.

Where internal rectitude is lacking, the mind will be obscured, and the feet will stumble; but “where the single eye is, there will the whole body be full of light,” and the conversation be regulated agreeably to the commands of God. Light in the mind, and holiness in the life, are mutually influential on each other; each will languish or be advanced, according as the other flourishes or decays; illumination and perfection will be the portion of the decided Christian; but darkness and inconsistency will be the fruit of a temporizing and timid conduct.

To prevent misapprehension or misconduct, we shall add:

1. A word of caution.

Let not anyone imagine that religion countenances a fiery zeal on any occasion whatever. The conduct of the Levites has not been proposed for imitation under the gospel dispensation, any further than is necessary for the maintaining of steadfastness in our allegiance to God. We are not to wage war, except against our spiritual enemies; and even then the weapons of our warfare must not be carnal, but spiritual. In all the opposition which it may be necessary to make to our earthly friends or relatives, we must maintain a holy meekness and patience, not attempting to oppose evil by evil, but to “overcome evil with good.” The civil magistrate indeed may use the sword, and ought to be “a terror to evil-doers;” and all Christians should be ready to aid him in the suppression of iniquity; but in all private and personal concerns our only armor must be that which God himself has provided for us, Ephesians 6:11-17, and we must “overcome our enemies by the blood of the Lamb! Revelation 12:11.”

2. A word of direction.

Let a concern for God’s honor and your own spiritual advancement be paramount to all other considerations whatever. You must “not account even life itself dear to you, so that you may but finish your course with joy.” It must never be a question with you, whether you will perform any particular duty, however difficult it may be, or whatever self-denial it may require. Your mind must be made up to “follow the Lord fully,” and to observe the commandments of God “without preferring one before another, and doing nothing by partiality.”

This is the way to entail the blessing of God upon your souls, and to “grow both in knowledge and in grace.” But you must not attempt these things in your own strength; in order that you may be enabled to act thus, you must pray to “the God of peace to sanctify you wholly,” and to “make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight through Jesus Christ; to whom be glory forever and ever! Amen. 1 Thessalonians 5:23; Hebrews 13:20-21.”

Charles Simeon (1759-1836)

Deuteronomy 32:45-47

“When Moses finished reciting all these words to all Israel, he said to them: “Take to heart all the words I have solemnly declared to you this day, so that you may command your children to obey carefully all the words of this law. They are not just idle words for you—they are your life. By them you will live long in the land you are crossing the Jordan to possess.”

This song was composed in order “to be a witness for God against the children of Israel” to the remotest ages, Deuteronomy 31:19. It contains a summary of God’s dealings with them, and of the provocations whereby they constrained him at last to visit them with his heavy displeasure. At the same time, it gives an intimation of his mercies, which he has yet in reserve for them, when they and the Gentiles shall be incorporated into one Church, and become one fold under one Shepherd, verse 43. Having recited this song in the ears of all the Elders of Israel, he entreats them to treasure it up in their hearts, and to impress it on the minds of the rising generation, so that it may answer the end for which it was composed.

From the counsel here given to all Israel, I will take occasion to show,

I. The regard which we should manifest towards the Gospel of Christ.

The testimony of Moses, though comprised in this song, did, in fact, comprehend “all the words of God’s Law.” In like manner, that which I have testified among you, while, in fact, it comprehends the entire Gospel, may be comprised in these few words, “This is the record, that God has given to us eternal life; and this life is in his Son; he who has the Son, has life; and he who has not the Son of God, has not life, 1 John 5:11-12.” Paul, in still fewer words, sums it up in this significant expression, “Christ crucified! 1 Corinthians 2:2.”

Now the regard which this demands, is,

1. That you receive the gospel cordially yourselves.

It is not sufficient that you hear it, or approve of it, or form your opinions in accordance with it; you must “set your hearts unto it;” you must feel towards it as you would towards a boat that was pressing towards you, while clinging to a plank in the midst of the ocean. You may form some conception of the eagerness with which you would welcome its arrival, and embrace the salvation which it offered to you; and those very emotions should you realize, when a Savior is set before you to deliver you from the guilt you have contracted, and the condemnation you have merited at the hands of your offended God. In this way must you set your hearts “unto ALL the words” which God has testified by my mouth; you must embrace the doctrines, as declaring what you are to believe; and with equal avidity are you to lay hold upon the precepts which God requires you to obey.

Neither the one, nor the other, are to be viewed as hard sayings, which you would gladly modify to your own corrupt taste; but both of them are to be viewed as molds into which your whole soul is to be poured; so that in everything you may be conformed to the mind and will of God.

2. That you commend the gospel earnestly to others.

You are not to be content to go to Heaven alone; you must endeavor to draw all you can along with you.

Has God imparted to you knowledge? You must labor to communicate it.

Has he given you influence? You must exert it to the utmost of your power.

Has he invested you with authority? You must employ it for God.

Are you magistrates? you are “not to bear the sword in vain,” but to use it for him, whose representatives and viceregents you are, Romans 13:1-4.

Are you parents? you must, like Abraham, “command your children, and your household to keep the way of the Lord Genesis 18:19 with the text.” Advice is not sufficient. If that prevails, it is well; you have gained your end by gentle means; which should always be resorted to in the first instance; but, if advice will not effect your purpose, you must exert authority, yes, even though your children have arrived at man’s estate.

Eli reproved his sons, saying, “Nay, my sons, this is no good report that I hear of you; you make the Lord’s people to transgress.” But when he saw that they persevered in their iniquities, he should have turned them out of their priestly office; and because he neglected thus to exercise his authority, God visited him and his posterity with the heaviest judgments, even to many generations, 1 Samuel 2:33-36. To every parent, then, I say, The blood of your children will be required at your hands; and, though you cannot impart unto them any saving grace, you must keep a firm hand in restraining them from every thing that will be injurious to their souls; and must labor in every possible way to bring them to Christ, that they may be saved from wrath through him.

And let me mark,

II. The reasonableness of our duty in relation to this matter.

The service of God altogether is “a reasonable service, Romans 12:1;” and more especially that duty commended to us in our text.

1. The testimony itself is highly worthy of our regard.

What is it that we testify? It is, that God has redeemed us by the blood of his dear Son, and will cast out none who come to him in his Son’s name. And “is this a vain thing?” is it doubtful, so that we may question it? or unimportant, that we may trifle with it? Let the Apostle Paul determine this, “This is a faithful saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners! 1 Timothy 1:15.” Yes, indeed; it is “no cunningly-devised feeble,” but the very truth of God, to which the whole Scriptures bear witness; and it is “the very wisdom of God, yes, and the power of God, 1 Corinthians 1:24,” so that, in comparison with it, there is nothing, either in Heaven or earth, that gives any just conception of the Deity. In this mystery all the perfections of the Godhead unite, and harmonize, and are glorified.

2. On our regard to the gospel our eternal happiness depends.

“It is our life, whether theoretically considered, or practically applied. Our blessed Lord says, “I am the way, the truth, and the life; no man comes unto the Father but by me! John 14:6.” There is no way of reconciliation with God but through the sacrifice of Christ. No man can make atonement for his own sins; and every soul that would be saved, must “submit to the righteousness of God,” even to that mode of justification which God has proposed in his Gospel, Romans 10:3. It was this that distinguished Abel from Cain; Cain brought an offering of the ground; but Abel, looking forward to the Savior, brought a living sacrifice from his flock, Genesis 4:3-5.

And this is what we also must do. We must look to Christ, and believe in Christ, and lay our sins on him, as the Jewish offerer did on his sacrifice. If we do this, we shall be saved; for “all who believe in Christ shall be justified from all things, Acts 13:39.” But if not, “there remains for us no other sacrifice for sin, but a certain fearful looking for of judgment and fiery indignation! Hebrews 10:26-27.”

I will now conclude, with drawing your attention to,

1. The circumstances under which this counsel was given.

“On the self-same day” that his counsel was given, “was Moses to go up to Mount Abarim and die, verses 40-50.” This, then, was the dying testimony of Moses. And I, if I were now on my dying-bed, would give to you precisely the same counsel, and entreat you all to “set your hearts to what I have this day testified among you.” “Lay up these my words in your heart and in your soul, my beloved brethren, and bind them for a sign upon your hand, that they may be as frontlets between your eyes.”

And to every individual I would say, “Teach them unto your children, speaking of them when you sit in your house, and when you walk along the way, when you lie down, and when you rise up; and you shall write them upon the door-posts of your house, and upon your gates, Deuteronomy 11:18-20.” Use all possible means of bringing these things to your remembrance Hebrews 2:1; but rest not satisfied, until they have wrought a thorough work upon your souls, and you are “cast into them as into a mold” that shall assimilate you altogether unto God’s perfect image, Romans 6:17.

2. The circumstances which must infallibly before long result from them.

Of this counsel both you and your teacher must shortly give account at the judgment-seat of Christ. In God’s book of remembrance, every word is already recorded, together with the manner in which it has been both delivered and received. Gladly would I, my brethren, be “free from your blood,” in that solemn day. I would, too, that “you also might, every one of you, deliver your own souls! Ezekiel 33:2-9.”

But it is indeed most painful to your minister to reflect, that perhaps at this very moment, while laboring to save your souls, he is sinking many of them into yet deeper perdition; for we may be sure, that, “if he who despised Moses’ Law died without mercy, there is a yet more severe punishment” awaiting those who despise the Gospel, Hebrews 10:28-29. I appeal to yourselves, “How shall you escape, if you neglect so great a salvation Hebrews 2:3.”

Now, then, let me prevail upon you to go unto your God, and to entreat of Him to write these things upon your hearts by his Holy Spirit; for I declare unto you, that “they are your life;” yes, “I call Heaven and earth to record against you this day, that I have set before you life and death, blessing and cursing; therefore choose life, that both you and your seed may live! Deuteronomy 30:19.”

Charles Simeon (1759-1836)

Deuteronomy 32:39

“See now that I myself am He!

There is no god besides Me.

I put to death and I bring to life,

I have wounded and I will heal,

and no one can deliver out of My hand!”

The Jews, from the time that they became a nation, turned aside from the living God to the worship of idols; on which account, God, in righteous indignation, refused them, on some occasions, the aid which he alone could bestow; and referred them to their idols, in whom they trusted, that they might obtain from them those things of which they stood in need, “Where are their gods, their rock in whom they trusted, which ate the fat of their sacrifices, and drank the wine of their drink-offerings? Let them rise up and help you, and be your protection.”

But to us is the same reproach most justly due; for though we do not, like them, bow down to sticks and stones, we are far from realizing in our minds the exclusive agency of Jehovah. To us, therefore, no less than to them, may be addressed the solemn admonition before us, “See now that I myself am He! There is no god besides me. I put to death and I bring to life, I have wounded and I will heal, and no one can deliver out of my hand!”

Let me now entreat your attention to,

I. God’s own description of his own character.

Agreeably to what is here spoken, we see, that,

1. His agency is universal.

There is nothing done, but he is the doer of it.

Isaiah 45:5-7, “I am the LORD, and there is no other; apart from me there is no God. I will strengthen you, though you have not acknowledged me, so that from the rising of the sun to the place of its setting men may know there is none besides me. I am the LORD, and there is no other. I form the light and create darkness, I bring prosperity and create disaster; I, the LORD, do all these things!”

Amos 3:6, “When disaster comes to a city, has not the LORD caused it?”

There is nothing so great, or so small, but it must be traced to God as its proper source and author, even to the falling of a sparrow, or the falling of a hair from our heads! Matthew 10:29-30. And God is desirous that this should be known and duly considered by us. To reveal this to his ancient people, was one great reason for his marvelous interpositions for them, Deuteronomy 4:34-35, and of the no less marvelous forbearance which he exercised towards them, verse 27. And we, also, must bear in mind, that “whether he kills or makes alive, whether he wounds or heals—it is He alone that does it, and there is no god with him.”

2. His decrees are sovereign.

The whole Scripture bears testimony that “God works all things after the counsel of his own will.”

He does so in relation to all temporal matters, “The LORD brings death and makes alive; he brings down to the grave and raises up. The LORD sends poverty and wealth; he humbles and he exalts. He raises the poor from the dust and lifts the needy from the ash heap; he seats them with princes and has them inherit a throne of honor! 1 Samuel 2:6-8.”

In relation to spiritual matters, also, he exercises no less a sovereign control, “Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden! Romans 9:18.” This was viewed by Paul in so important a light, that when he had once touched upon it, he did not know how to relinquish the subject, but insisted on it with every diversity of expression that language could furnish—and yet with such repetitions as appeared almost to be endless.

Having said that God had blessed us with all spiritual blessings, he traces the gift to this as its true source, “Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ. For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will— to the praise of his glorious grace, which he has freely given us in the One he loves. In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace that he lavished on us with all wisdom and understanding. And he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, to be put into effect when the times will have reached their fulfillment—to bring all things in heaven and on earth together under one head, even Christ. In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will, in order that we, who were the first to hope in Christ, might be for the praise of his glory. And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession—to the praise of his glory! Ephesians 1:3-14”

We have often read this passage, but with so little care, as scarcely to get a glimpse of its true import; but, the more minutely and attentively we consider it—the more shall we see the amazing importance of the subject contained in it, and of the character of God as a mighty Sovereign, who does what he will, and “gives no account to us of any of his matters! Job 33:13.”

3. His power is irresistible.

Forcible is that appeal of Elihu, “When he gives quietness, who then can make trouble? and when he hides his face, who then can behold him? whether it be done against a nation or a man only Job 34:29.” “There is only one Lawgiver and Judge, the one who is able to save and destroy! James 4:12.”

Hear Jehovah’s own declaration respecting this, “I, even I, am the LORD, and apart from me there is no savior. Yes, and from ancient days I am he. No one can deliver out of my hand. When I act, who can reverse it?” Isaiah 43:11; Isaiah 43:13.”

Does he plan vengeance? This is his own awful asseveration, in the words immediately following my text, “I lift my hand to heaven and declare: As surely as I live forever, when I sharpen my flashing sword and my hand grasps it in judgment, I will take vengeance on my adversaries and repay those who hate me. I will make my arrows drunk with blood, while my sword devours flesh: the blood of the slain and the captives, the heads of the enemy leaders, Deuteronomy 32:40-42”

On the other hand, does he contemplate the exercise of mercy? This is the assurance that he gives his people, “For I am the LORD, your God, who takes hold of your right hand and says to you, Do not fear; I will help you. Do not be afraid, O worm Jacob, O little Israel, for I myself will help you,” declares the LORD, your Redeemer, the Holy One of Israel. “See, I will make you into a threshing sledge, new and sharp, with many teeth. You will thresh the mountains and crush them, and reduce the hills to chaff. You will winnow them, the wind will pick them up, and a gale will blow them away. But you will rejoice in the LORD and glory in the Holy One of Israel! Isaiah 41:13-16.”

In a word, He is a Potter, and we are the clay; and whether he is pleased to make or mar the vessel—none can stay his hand, or say unto him, What are You doing? Jeremiah 18:3-6 with Romans 9:20-21.

Let us now proceed to notice,

II. His solemn call to consider his majestic character.

“See now,” says he, “that this is my unquestionable, and unchangeable character;” and you are called to contemplate it:

1. That you may give him the glory of all that you have received.

My brethren, God is a holy and a jealous God, “his very name is Jealous, Exodus 34:14;” and “his glory he will not give to another, Isaiah 42:8.” How fearfully he will resent any interference with him in this respect, may be seen in the case of Herod, who, when he was applauded for his eloquence, did not give God the glory; and God, in righteous displeasure, caused him to be “eaten up of worms, until he died! Acts 12:21-23.”

But more especially is God jealous in relation to spiritual blessings, which must be ascribed to him alone. Indeed, he has so constituted the whole work of man’s salvation, that no particle of honor should be assumed by man—but all glory should be given to him, as “the author and the finisher of our faith.” “He has treasured up for us everything in Christ Jesus, Colossians 1:19;” and ordained, that we should “receive everything out of his fullness, John 1:16,” looking to him as our wisdom, our righteousness, our sanctification, and our complete redemption, “that no flesh should glory in his presence, but that all should glory in him alone! 1 Corinthians 1:29-31.”

Let this lesson, then, be learned by us, that God may receive from us all the glory of all that we possess; since “if we differ from others in any respect, it is he who has made us to differ; and we possess nothing which we have not gratuitously received from him, 1 Corinthians 4:7.”

2. That you may depend on him for all that you ever hope to receive.

Here, also, God asserts his claim to our entire dependence, “Cursed be the man who trusts in man, and who makes flesh his arm; and whose heart departs from the Lord his God Jeremiah 17:5-8.” Especially in reference to everything that concerns our salvation, does God require our undivided trust, “Look unto me, and be saved, all the ends of the earth! for I am God; and there is none else, Isaiah 45:22.” Every man, whatever he may possess, must rely on Christ alone, saying, “In the Lord have I righteousness and strength. In the Lord alone shall all the seed of Israel be justified, and shall glory Isaiah 45:24-25.” To this has God a very especial respect in the words of my text.

If we look to the creature, or place any dependence on an arm of flesh, we must take the consequences verse 37, 38, 39. As to the idols on which the Jews were disposed to place their confidence, God says to them, “You are of nothing, and your work of nothing; an abomination is he who chooses you! Isaiah 41:23-24.” So must it be said of everything on which we are accustomed to rely, “It is a broken reed, which will only pierce the hand that rests on it! 2 Kings 18:21.” Trust then, in the Lord, and in him alone; yes, “trust in him forever; for with the Lord Jehovah is everlasting strength! Isaiah 26:4.”

This subject, methinks, speaks,

1. Comfort to the true Christian.

Respecting this glorious Being who is here described, it is your privilege to say that “he is your God.” In truth, whatever you want, he describes himself as a God of that very thing, of “love,” of “mercy,” of “peace,” of “strength,” of “comfort,” of “all grace;” and in relation to that very thing will he “be a God unto you! Hebrews 8:10.” Seek him, then, in Christ Jesus; and glory in him as “your God and portion forever!”

2. Terror to those who have any other god.

Who is that God that shall save you in the hour of your extremity? Where will you flee for support in the day of judgment? Indeed, indeed, there is no refuge for you, but in Christ; nor “any other name given under Heaven but his, whereby you can be saved! Acts 4:12.”

Charles Simeon (1759-1836)

Deuteronomy 32:36

“The LORD will judge his people and have compassion on his servants when he sees their strength is gone and no one is left, slave or free.”

It is a certain truth that God is immutable in his purposes, whether of judgment or of mercy. In the execution of either, there may be long delays; but neither the one nor the other shall fail.

The sins of the impenitent are “kept this in reserve and sealed it in my vaults? Verse 34” and however secure the ungodly may imagine themselves, they shall give up their account to him, “to whom belongs vengeance and recompense.” Yes, they may stand fast in their own apprehension; but “It is mine to avenge; I will repay. In due time their foot will slip; their day of disaster is near and their doom rushes upon them!” verse 35.” Or, to use the energetic language of Peter, “Their condemnation has long been hanging over them, and their destruction has not been sleeping! 2 Peter 2:3.”

In like manner, are the mercies of God reserved for his chosen people; and though he may, for wise and gracious purposes, allow them to be reduced to the greatest extremities, as he did his people in Babylon, See Micah 4:10, yet will he interpose effectually for them in due season, “and have compassion on his servants when he sees their strength is gone.”

In confirmation of this truth I propose to show,

I. To what a tried state God’s people may be reduced.

God’s ways and thoughts are far different from ours. We should be ready to suppose that he would preserve his people from any great calamities, and interpose for their deliverance at the very commencement of their trials. But this is not the way in which he proceeds.

1. He permits his people to be severely tried by temporal afflictions.

To these is the primary reference in the text. Compare Judges 2:14-15; Judges 2:18 with 2 Kings 14:26. The whole of God’s dispensations towards his people, in Egypt and the wilderness, evince the truth of it. Nor is it the wicked only whom he permits to be visited with severe afflictions; the righteous in every age have drunk deep of the cup of sorrow which has been put into their hands, Hebrews 11:37-38; Acts 8:3-4. God has seen it “needful that they should be in heaviness through manifold trials, 1 Peter 1:6;” and has taught them to regard their lot, not as a mark of his displeasure, but rather as a token of his love, Hebrews 12:6.

2. He permits his people to be severely tried by spiritual trouble.

Many, previous to their finding peace with God, are brought into the deepest distress on account of their iniquities, and from an apprehension of God’s heavy displeasure, Psalm 6:1-7; Psalm 38:1-8. And many too after that they have obtained mercy, may yet be greatly tried by reason of the hidings of God’s face, Psalm 22:1-2; Psalm 42:6; Psalms 7, and the delays of his promised blessings, Psalm 77:1-9; Psalm 88:14-16; Psalm 102:1-11. Greater distress than this cannot be imagined; yet was it the lot of him who was “the man after God’s own heart.”

But let us contemplate,

II. The seasonable interpositions which God’s people may hope for.

“The LORD will judge his people and have compassion on his servants,” when he sees them reduced to such a state as this.

He has done this in instances without number.

The whole history of the Bible is replete with instances; yes, on numberless occasions have his interpositions been so signal, that his most inveterate enemies have been constrained to acknowledge his hand, and his most unbelieving people to sing his praise. The hundred and seventh Psalm is in fact an epitome of God’s dealings with his people from the beginning of the world to this present moment; and there is not anyone among ourselves, who, if he have been at all observant of the ways of Providence, must not acknowledge, that he has both seen in others, and experienced in himself, many merciful interpositions in the hour of need.

He will do it to the end of time.

The words before us are in the form of a promise; and we may rely upon them as sure and faithful. They shall be fulfilled to us under temporal distresses, Psalm 33:18-19; and under spiritual trouble also will God surely remember them for our good. Where can we find a more disconsolate state than that depicted by the Prophet Isaiah? Yet sooner will God work for us the most stupendous miracles, than leave us destitute of the desired aid, Isaiah 41:17-18.

The frequency of such interpositions leads me to point out,

III. The reason why God permits such trials previous to the bestowment of his promised blessings.

Among many other reasons, he does it,

1. For the making of us more sensible of our dependence upon him.

While, in theory, we acknowledge God as “the Author and Giver of all good,” there is no sentiment further from our minds than this in practice. It is only in straits and difficulties that we think of looking unto God. But such atheism is most displeasing to the Governor of the universe; and on this account he allows us to fall into divers trials, that we may know from whence all our blessings have flowed, and on whose providence we depend.

Paul assigns this as one very important reason why God permitted such trials to come upon him in Asia, that he was driven to utter despair, “We do not want you to be uninformed, brothers, about the hardships we suffered in the province of Asia. We were under great pressure, far beyond our ability to endure, so that we despaired even of life. Indeed, in our hearts we felt the sentence of death. But this happened that we might not rely on ourselves but on God, who raises the dead. He has delivered us from such a deadly peril, and he will deliver us. On him we have set our hope that he will continue to deliver us, 2 Corinthians 1:8-10.”

Just so, every affliction that brings us to a more simple life of faith in God, we may justly welcome as a blessing in disguise.

2. For the greater magnifying his own glorious perfections.

We scarcely notice God at all in his common mercies; it is only when we are delivered by some signal interposition of his providence or grace, that we become sensible of our obligations to him. Then we say, The Lord has done this; and we feel disposed, for a time at least, to give him the glory due unto his name. It was for this reason that Jesus came not to restore Lazarus, until he had been dead four days, John 11:4; John 11:6; John 11:15; John 11:40. Under such circumstances we admire his goodness, and adore his love; and confess him to be a faithful God, who has never failed in the execution of any promise to his believing people.

The song of Moses is sung by us again, “Who is like unto you, O Lord, among the gods? Who is like you, glorious in holiness, fearful in praises, doing wonders! Exodus 15:11.” Conviction flashes on our minds with tenfold energy; and we exclaim with the convinced worshipers of Baal, “The Lord, he is God! The Lord, he is God!”

3. For the rendering of his mercies more influential on our minds.

When God’s mercies have been heaped upon us in an unusual degree, then we feel disposed to ask, “What shall I render to the Lord for all the benefits that he has done unto me?”

Behold David after some great deliverance, whereby “his soul was brought out of a horrible pit, and set, as it were, upon a rock;” “what songs were put into his mouth;” and with what ardor does he exclaim, “Blessed is the man that makes the Lord his trust! Psalm 40:1-4.”

Paul had been brought to similar distress by reason of the thorn in his flesh; yet, when once assured that “the grace of Christ should be sufficient for him,” how does he immediately take pleasure and glory in his thorn in the flesh, 2 Corinthians 12:7-10. And thus will it be with all, in proportion as they are sensible of the mercies conferred upon them; they will present their whole selves a living sacrifice unto their God, as a reasonable and delightful service, Romans 12:1.

ADDRESS.

1. To those who are under any temporal affliction.

Say not, that “the Lord has forsaken and forgotten you Isaiah 49:14;” but wait his appointed time, and assure yourselves that “all is working for your good.” It was by a circuitous path that he led Israel to the promised land; but “he led them by the right way;” and you also shall see, in due season, that though “clouds and darkness have been round about him, righteousness and judgment have been the basis of his throne.”

2. To those whose trials are of a spiritual nature.

These are the heavier of the two; for “a wounded spirit who can bear?” But “light is sown for the righteous, and gladness for the upright in heart.” Only wait the appointed time, and “the vision shall come, and not tarry, Habakkuk 3:2.” “In the evening time it shall be light, Zechariah 14:7.” In the mean while follow the direction which the Lord himself gives you: “Who among you fears the LORD and obeys the word of his servant? Let him who walks in the dark, who has no light, trust in the name of the LORD and rely on his God. Isaiah 50:10.”

Charles Simeon (1759-1836)

Deuteronomy 32:32-35

“Their vine comes from the vine of Sodom and from the fields of Gomorrah. Their grapes are filled with poison, and their clusters with bitterness. Their wine is the venom of serpents, the deadly poison of cobras. “Have I not kept this in reserve and sealed it in My vaults? It is Mine to avenge! I will repay! In due time their foot will slip; their day of disaster is near and their doom rushes upon them!”

Tenderness and fidelity are by no means incompatible. Nothing could exceed the tenderness of our blessed Lord, who wept over those who were just about to imbrue their hands in his blood. Yet, when occasion called for it, he spoke with great severity, “You serpents, you brood of vipers, how shall you escape the damnation of Hell! Matthew 23:33.”

In like manner, Jehovah, in the chapter before us, while he declares that “a fire was kindled in his anger against his people, and that it should burn to the lowest Hell, verse 22,” takes up this lamentation over them, “If only they were wise and would understand this and discern what their end will be, verse 29.”

But as, notwithstanding all his remonstrances, they still continued to bring forth nothing but “grapes of gall and clusters of Gomorrah,” he warns them, that their iniquities were remembered by him in order to a future judgment, and that their merited calamities were near at hand.

But to us, also, are the words no less applicable than to them; for we, also, are a disobedient people, and have but too much reason to expect the judgments of God upon us. I observe, then,

I. That our sins are treasured up before God in order to a future judgment.

This is stated to us in way of appeal, “Have I not kept this in reserve and sealed it in my vaults? Deuteronomy 32:34.” We cannot doubt but that God notes all our wickedness, and “records it in the book of his remembrance, Malachi 3:16.” Of this Job was well convinced, when he said, “My transgression is sealed up in a bag, and you sew up my iniquity, Job 14:17.” Alas, what a mass of iniquity is there contained!

Call to mind the sins of early infancy—for not one of them is overlooked by God.

Then view the evils of childhood and of youth; alas, how numerous—even as the sands upon the sea-shore for multitude!

Then go on to the period of maturer age, when, instead of improving our enlarged faculties in the service of our God, we have debased them the more in the service of sin and Satan.

Go on to the present hour. Take all the actions, words, and thoughts of every successive day, and test them by the standard of God’s holy Law; and then see what loads of guilt we have contracted, and what volumes of indictment are ready at any hour to be brought forth against us; especially if we bear in remembrance our impenitence, which so greatly provokes God to anger; and our contempt of his Gospel—that stupendous effort of his love and mercy for the saving of our souls from death!

If we reflect on these, I say, we cannot but see what a fearful account we have to give to our offended God. How soon we shall have “filled up the measure of our iniquities,” God alone knows. But this accumulation of our guilt none of us can deny; and this certainty of retribution none of us can doubt.

In addition to this, I must say,

II. That the appointed time for giving up our account is hastening on apace.

“Our foot,” we are told, “shall slide in due time, and the day of our calamity is at hand!” Truly “we are set in slippery places; and are liable to be cast down into destruction in a moment! Psalm 73:18-19.” Persons walking upon the ice, or on the glaciers of mountainous countries, feel the force of this observation, and endeavor to guard with all possible care against their danger. But we do not see our danger, notwithstanding it is in fact not less imminent than theirs!

Millions of dangers encompass us around; and numerous instances occur of people summoned into eternity without a moment’s warning! The time for every man’s death is fixed by God; and how near it may be at hand, no one can reckon. But the instant it is arrived, whether we are prepared or unprepared, away we are hurried to the judgment-seat of Christ; and, if unprepared, we are cast into the very depths of Hell!

I know that people are ready to say, “But God is merciful.” True, but I answer, that “To him belongs vengeance also;” yes, and this is as essential to his character as mercy. Hence, in the Epistle to the Hebrews, my text is cited with peculiar emphasis, “We know him who has said: Vengeance belongs unto me; I will recompense! says the Lord.” And to this it is added, “It is a fearful thing to fall into the hands of the living God! Hebrews 10:30-31.”

Now, I ask: Shall this perfection of the Deity be dispensed with, in order to give us safety in our sins? It cannot be! A hatred of sin, and a determination to punish it, are essential to the nature of Jehovah; and he can as soon cease to exist, as he can cease to act worthy of his proper character.

You cannot but know, brethren, that multitudes are hurried daily into the presence of their God, without any regard to their state of preparation to meet him; and there is no reason why you should not be taken just as they were. “They were saying, ‘Peace and safety!’ And then came sudden destruction upon them, as travail upon a woman with child, 1 Thessalonians 5:3.” And the more secure you are in your own apprehension, the more reason there is to fear that you shall be called away in like manner, and that, “that solemn day shall overtake you” as a thief! 1 Thessalonians 5:4.”

This consideration is very particularly urged upon you by the Prophet Hosea, “The guilt of Ephraim is stored up, his sins are kept on record. Pains as of a woman in childbirth come to him!

Hosea 13:12.” It matters not whether you are young or old, or whether in health or sickness, “the Judge stands at the door!” and at the instant ordained by him, into his presence must you go, to “give an account of all that you have ever done, whether it is good or evil.”

And truth compels me to declare,

III. That it is owing to the forbearance of God alone that every one of us has not long since fallen into Hell!

Who among us has not deserved the wrath of God? Who among us may not call to mind some moment, when God, so to speak, might have cut us off to display in us his righteous indignation? And if he had summoned us hence, who could have withstood his mandate, or prolonged his life one single hour? We have been in the hands of God, hanging, as it were, over the bottomless pit, and suspended only by a single thread, which, if let loose or cut, would have conveyed us at once to everlasting misery! And many times has God been tempted, so to speak, to let go of his hold; but our blessed Savior has interceded for us, and prevailed to obtain for us a respite from our destined misery, if by any means we might be led to avert it by penitence and faith in him. All has been ready for our ruin long ago: “Topheth has long been prepared; it has been made ready for the king. Its fire pit has been made deep and wide, with an abundance of fire and wood; the breath of the LORD, like a stream of burning sulfur, sets it ablaze! Isaiah 30:33.” Yes, the unquenchable fire has long since been kindled, and nothing has prevented our ruin but the forbearance of our God, who, in the midst of all our provocations, has yet waited to be gracious unto us! It is to his sovereign grace alone we owe it, that we are not at this instant in the condition of millions, who never lived so long as we, or sinned so much against God as we, and were altogether as likely to live as we. But “others have been taken—and we are left,” if perhaps we may yet repent of our sins, and flee for refuge to the hope that is set before us.

I cannot conclude this solemn subject without addressing a few words,

1. To those who are yet indulging in carnal security.

What have you been doing all your days, but “treasuring up wrath against the day of wrath! Romans 2:5.” You do not plan to go to Hell, I know. Neither did those who are already in Hell! They planned, each in his own way, to do something that might bring them to Heaven. One intended to repent, another to amend, another perhaps to embrace the Gospel. But death seized them before they had found time to carry their designs into effect.

Just so, you also design to get into the way that leads to Heaven. But tell me: When did you form this plan? Long ago it floated carelessly upon your mind; and here have you been, years and years, without ever carrying it into effect. Tell me, then, I beg you, when do you intend to carry it into effect? As to any serious purpose and endeavor, it is still as far off as at any period of your lives; and therefore there is reason to fear that your good designs will terminate, as those of millions do, in utter miscarriage; and that in you will be verified what the Psalmist has said, “Upon the wicked, God will rain snares, fire and brimstone, and a horrible tempest; this shall be the portion of their cup! Psalm 11:6.”

You may be assured that God will not always bear with you; that, on the contrary, “your judgment lingers not, and your damnation slumbers not! 2 Peter 2:3.” “The axe at this very moment lies at the root of the tree,” ready to cut you down! Luke 3:9; and God alone knows whether another offer of mercy shall be ever made to you. “O that you may know, every one of you, in this your day, the things that belong unto your peace! Luke 19:42.” “Today, brethren, while it is called today, harden not your hearts;” but “seek the Lord while he may be found, and call upon him while he is near, Isaiah 55:6.” “This day, for every one of you, may be the day of salvation! 2 Corinthians 6:2;” what tomorrow may be, none can tell. I pray God, it may not prove to you, as no doubt it will to many, “the day of wrath,” the day of everlasting damnation!

2. To those who are desirous of preparing for death and judgment.

I am happy to declare unto you, that, however numerous or heinous your sins may have been, they may all this very day be “blotted out of the book of God’s remembrance!” Yes, be “blotted out as a morning cloud! Isaiah 43:25,” never more to be seen, never to be remembered against you in judgment, Hebrews 8:12. “The blood of Jesus Christ, we are told, will cleanse from all sin, 1 John 1:7;” so that “though your sins have been as scarlet or as crimson, they shall in one instant become as white as snow! Isaiah 1:18.”

Yes, brethren, if “vengeance belongs unto God,” so does mercy also. “With the LORD is unfailing love, and with him is full redemption. He himself will redeem Israel from all their sins!

Psalm 130:7-8.” Take courage, then; and from the very forbearance you have already experienced, assure yourselves that “God is full of compassion, slow to anger, and of great kindness;” and that if only you come to him in his Son’s name, you shall never perish, but shall have eternal life!

Charles Simeon (1759-1836)