Exod. 10:23.
I. What part God takes in the actions of wicked men—
Though God cannot be a partaker in the wickedness of men, yet he may, and certainly does, bear a part in those actions which wicked men perform. We need go no further than the text, to confirm and establish this truth. That the conduct of Joseph’s brethren, notwithstanding it was ultimately instrumental to his advancement, was deeply criminal, can admit of no doubt: yet says Joseph, “It was not you that sent me hither, but God.” The question is then, What is that part which God takes in the actions of wicked men? To this we answer,
1. He affords them opportunities of perpetrating what is in their hearts—
[The brethren of Joseph were full of envy and malice against him: but while he was under his father’s wing, they could not give full scope to their hatred, because they were afraid of their father’s displeasure. To remove this difficulty, God so ordered matters that Joseph should be sent to inquire after the health of his brethren when they were at a distance from home. This gave them an opportunity of executing all that was in their hearts. But as the executing of their first intention would have defeated the plans of Providence, it was so appointed that certain Ishmaelite merchants should be passing that way, and that he should be sold to them for a slave instead of being put to death.
That we do not err in tracing these minuter incidents to divine providence, is manifest; for the elevation of Pharaoh to the throne of Egypt is expressly said to have been effected by God for that very purpose, that he might be an instrument on whom the divine power should be exerted, and in whose destruction God himself should be glorified.
But in thus facilitating the execution of evil, God does not make himself a partner in the crime: he only affords men power and opportunity to do what their own wicked dispositions prompt them to: and this he does, as in the instances before referred to, so also in every crime that is committed in the world. What our blessed Lord said to his judge who boasted of having power to release or condemn him, we may say to every criminal in the universe, “Thou couldst have no power at all to commit thy crimes, except it were given thee from above.”]
2. He suffers Satan to instigate them to evil—
[“Satan is always going about as a roaring lion, seeking whom he may devour:” but he cannot act without divine permission: he could not tempt Job, or even enter into the herd of swine, till he had first obtained leave of God. For the most part, God imposes a restraint on this our inveterate enemy; or, if left to himself, he would soon “sift us all as wheat,” and reduce us all to the lowest ebb of wickedness and misery: but at times he leaves the fiend somewhat more at liberty, and permits him to exercise his power over his wretched vassals. On these occasions Satan operates upon their minds with more than usual violence, and not only leads them captive at his Will, but instigates them to the commission of the most heinous crimes. Of these acts God is frequently represented as the author, whilst in other parts of Scripture their origin is referred to Satan. We are told that Satan moved David to number the people; and that he sent forth lying Spirits into all the prophets of Baal, that they might induce Ahab to go up to Ramoth-gilead to battle, where he was sure to fall. But both these things are also said to have been done by God. The fact is, that God did these things through the agency of Satan; that is, he permitted Satan to act according to the impulse of his own mind, and left the persons whom he assaulted to comply with his temptations.]
3. He withdraws from them his restraining grace—
[Man needs nothing more than to have the preventing grace of God withheld, and he will as surely fall, as a stone, cast out of the hand, will gravitate to the earth. Now it is in this way that God often punishes the sins of men: he leaves them to put forth the depravity of their own hearts: he withholds those mercies which he sees they despised, and gives them up to follow their own vile propensities without restraint. To this effect, it is often said in Scripture, “So I gave them up;” “So I gave them up.” Yea, the sacred records speak yet more strongly, and represent God as “blinding the eyes of men,” and “hardening their hearts.” But we must not imagine that God ever actively concurs in the production of sin: in fact, there is no occasion for any active exertion on his part; nothing further is necessary than for him to withdraw his preventing grace; and evil will blaze forth, as fire will to consume the stubble, when no counteracting influence is used to extinguish the flames.]
To remove all objection against his participating in the actions of wicked men, we proceed to point out,
II. The benefit arising from acknowledging Him in them—
It may be thought that such an acknowledgment, if it did not make God a minister of sin, would at least represent him in a very unamiable light; and that it would tend to justify men in their iniquities. But we affirm, on the contrary, that such an acknowledgment is calculated rather to bring good to man, and honour to our God.
1. It affords us sweet consolation under our troubles—
[Were we to look no further than to second causes, we should be grieved beyond measure at the instruments of our affliction, and be filled with apprehensions at their malevolent desires. But when we reflect that our enemies are no more than the sword in our Father’s hand, and the rod with which he corrects us; when we consider that his design in correcting us is widely different from theirs, and that after he has made use of them for our good, he will cast them into the firee, and receive us to his bosom in an improved state, our minds are pacified, and we say, “It is the Lord, let him do what seemeth him good.” What a source of comfort was this to Job, when the Sabeans and Chaldeans slew his servants and his cattle! “The Lord gave, and the Lord hath taken away; blessed be the name of the Lord!” It is thus with all the sons and daughters of affliction, when once they can view the hand of God in their trials: they adopt the language of the Psalmist; “I was dumb, and opened not my mouth, because Thou didst it.”]
2. It disposes us to a ready forgiveness of those who injure us—
[It does not incline us to palliate their faults, as if they were mere unconscious instruments impelled by the force of Him who made use of them; (for in all that they do, they act as freely as if God bare no part at all in their actions:) but it inclines us to pity, to forgive, and pray for them, as slaves to their own passions, enemies to their own welfare, and real, though unwitting, benefactors to our souls. This effect is strongly exemplified in our text: Joseph saw the hand of God overruling the designs of his brethren; and from that consideration, he not only readily forgave them, but entreated them “not to be grieved or angry with themselves;” since, whatever had been their intentions, God had made use of their counsels for the accomplishment of his own gracious purposes: yea, thrice does he repeat this idea as a ground whereon he would have them satisfied with the dispensation, as he himself also was. We have also a similar effect mentioned in the history of David. Shimei, in the hour of David’s adversity, loaded him with execrations; and Abishai, eager to avenge the insult offered to his master, desired permission to go and kill him: but David forbade it, saying, “Let him curse, because the Lord hath said unto him, Curse David: let him alone, and let him curse; for the Lord hath bidden him: it may be that the Lord will requite me good for his cursing this day.” Thus shall we also mortify all vindictive feelings, when once we discern that our enemies are agents for Him: we shall say with Stephen and our blessed Lord; “Lay not this sin to their charge:” “Father, forgive them; for they know not what they do.”]
3. It fills us with an admiration of the divine wisdom—
[It is impossible to trace all the parts of this history, and not adore the wisdom, whereby the various incidents in Joseph’s life were made to concur to the production of one great event, the preservation of Jacob and all his family. If we contemplate the still greater diversity of circumstances, whereby Jesus was made to fulfil the Scriptures, and to effect the redemption of the world; or the astonishingly mysterious designs of God relating to the excision of the Jews, as the means of engrafting the Gentiles into their stock; and the restoration of the Jews, as the means of bringing in all the fulness of the Gentiles; I say, if we contemplate these things, we are necessitated to exclaim with the Apostle, “O the depths of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!” In like manner, the more we are habituated to trace the mercies of God in our own personal experience, and the numberless instances wherein he has made “the wrath of men” and devils “to praise him,” the more heartily shall we join in the adoring language of Moses, “Who is like unto Thee among the gods? Who is like Thee, glorious in holiness, fearful in praises, doing wonders?”]
In prosecuting this subject, we cannot but be struck with the following REFLECTIONS—
1. How happy is the Christian in this world!
[Those that know not God, have no refuge to flee unto; no consolation under the trials they endure, no security against the evils they dread. But the true Christian is persuaded, that, though he navigates a tempestuous ocean, he has an all-wise, almighty Pilot at the helm: and “therefore he will not fear though the waves thereof roar, and the mountains be carried into the midst of the sea.” He knows not indeed what will be the precise issue of impending calamities; but he knows that it shall be precisely such as his heavenly Father sees to be best for him; and with that assurance he is satisfied. Thus is he kept in perfect peace, because he “trusts in God.”]
2. How happy will he be in the future world!
[Here “he walks by faith, and not by sight.” He believes that things are working for his good, because God has said that they shall do so. But in heaven he will have a perfect discovery of all the links in that chain of providences, whereby he has been brought to glory. He will see the importance of those things which once appeared most trifling, and the necessity of those things which once were most distressing, and the perfect harmony of those things which once were involved in the most impenetrable darkness and confusion. What cause will he then see to bless and adore his God! What views will he then have of the unsearchable depths of wisdom, which ordered every thing for his good! Well may he leave himself at God’s disposal now, when such shall be his recompence at last! Let us then commit ourselves entirely to God, and be satisfied with all his dealings towards us: and “what we know not now, we shall know hereafter.”]
LVII
JACOB’S RESOLUTION TO VISIT JOSEPH IN EGYPT
Gen. 45:27, 28.
And they told him all the words of Joseph, which he had said unto them: and when he saw the waggons which Joseph had sent to carry him, the spirit of Jacob their father revived: and Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die.
IT is of very great importance to exercise sound wisdom and discretion in interpreting the Holy Scriptures, lest, by imposing on them a forced or fanciful meaning, we bring the sacred oracles themselves into contempt. Yet is there a certain latitude allowed us, provided we do not set forth the subordinate and accommodated sense as if it were the true and primary import of the passage. The Apostles themselves frequently take this liberty. The prophet, speaking of the Babylonish captivity, says, “A voice was heard in Ramah, lamentation, and bitter weeping: Rachel, weeping for her children, refused to he comforted for her children, because they were not.” This passage St. Matthew applies to the slaughter of the children in Bethlehem, to which, in its primary sense, it had no reference: nevertheless, the citation of it was just, and the accommodation beautiful. A similar use the same evangelist makes of a passage primarily referring to the atonement which Christ should offer for the sins of mankind: he applies it to his miraculously healing their bodily disorders. These examples, and others which might be adduced, would justify a considerably greater latitude of observation than we propose to adopt on the present occasion. In considering this portion of sacred history, we do not found upon it any doctrine relating to the Gospel: we do not even insinuate that it was originally intended to illustrate any of the peculiar doctrines of Christianity: we shall merely take occasion from it to introduce to your notice some useful observations, with which indeed it has no immediate connexion, but with which it has a very striking correspondence.
Joseph having made known himself to his brethren, and cautioned them against “falling out by the way,” (an event too probable in their circumstances,) sends them back to their father, with orders to inform him of all that they had seen and heard, and to bring him and their respective families down to Egypt. Jacob, when first he received the information, could not credit it: but upon further conversation with his sons he was convinced of the truth of their report, and determined to accept the invitation which his beloved Joseph had sent him.
Now we propose to notice,
I. The grounds of his doubts—
There seem to have been two reasons for his questioning the truth of the information he received;
1. The report contradicted all that he had before received for truth—
[‘He had above twenty years before had reason to believe that his son Joseph had been torn in pieces by a wild beast; he had even seen his son’s coat torn and drenched in blood; nor had the lapse of so many years brought him any other information: how then could this son be the person that presided over the kingdom of Egypt at this time? There might be some one that resembled him in name; but it could not possibly be his darling son: had Joseph been alive, he must long since have heard of him: whoever therefore the person might be, or whatever he might profess to be, he could not be the long-lost son of his beloved Rachel.’ Such were Jacob’s arguments, and such his reasons for rejecting the testimony of his sons.
And do we not here see one ground on which the testimony of those who preach the Gospel is rejected? We find men rooted in certain sentiments, which, in their opinion, they have adopted on very sufficient grounds. The general acceptance which those sentiments meet with, and the confirmation of them during a long course of years, concur to render them, as it were, fixed principles in their minds. But the doctrines of the Gospel are directly the reverse of those which pass current in the world. The extreme depravity of human nature, the desert and danger of all mankind, the insufficiency of any good works to recommend us to God, the necessity of seeking justification by faith alone, the nature and extent of true holiness, and the impossibility of being saved without an entire consecration of ourselves to the service of God, are as opposite to the doctrines and sentiments of the world, as light is to darkness: and on this account they are rejected by the generality with scorn and contempt. It was on this ground that Nicodemus rejected the doctrine of the new birth; “How can these things be?” ‘I have never held this sentiment; therefore it cannot be true.’ And on the same grounds it is, that the preaching of the Gospel is at this time, no less than in former ages, accounted foolishness.]
2. The tidings were too good to be true—
[There is a proneness in the human mind to believe evil reports more easily than those which are favourable. Jacob instantly acceded to the idea that his son Joseph had been torn in pieces, notwithstanding, if he had considered the spirit and temper of his brethren towards him, there was very abundant reason to doubt the fact. But, when he is told that Joseph is alive, and at the head of the Egyptian kingdom, he cannot entertain the thought one moment: “his heart even faints” at the mention of the fact, (not because he believed it, but) because he believed it not.
Here again we trace the workings of the human mind in relation to higher things. If we come and tell persons that they must make their peace with God by a long course of repentance and good works, they will believe us readily enough; though, if they duly considered the nature of such tidings, they would have evidence enough of their falsehood. But if we declare to them, that Christ has made a full atonement for our sins; that a free and full salvation is offered them through Him; that they may partake of it “without money and without price,” that is, without any thing on their part to merit it; and that their former guilt, however great and aggravated, is no bar to their acceptance with God, provided they simply and unfeignedly believe in Christ; ‘all this seems too good to be true: it can never be, that the way to heaven should be so easy.’ This is the argument used by all the train of self-righteous Pharisees, who, “being whole, feel no need of a physician;” and by multitudes also of repenting “Publicans, who dare not lift up their eyes to heaven,” or entertain a hope, that “grace should ever so abound towards them, in whom sin has so greatly abounded.”]
Having canvassed thus his doubts, we proceed to notice,
II. The means of their removal—
Of these we are minutely informed in the words of our text. They were,
1. A fuller recital of Joseph’s words—
[Jacob’s sons had told him of Joseph’s elevation; but not obtaining credit, proceeded to “tell him all the words that Joseph had said unto them.” Now their testimony became so circumstantial and convincing, that he could resist no longer: his incredulity was borne down by a weight of evidence that could not be withstood.
Thus also it is that the Gospel forces its way into the hearts of thousands, to whom, at its first statement, it appeared no better than an idle tale. Ministers set forth innumerable declarations which Jesus has made respecting us: they report his gracious invitations, his precious promises, his tender expostulations; all of which evince such a perfect knowledge of our state, and are so suited to our necessities, that we cannot any longer doubt from whom they come. They shame us out of our doubts, and constrain us to exclaim, “Lord, I believe; help thou my unbelief!”]
2. An actual sight of the tokens of his love—
[A view of the waggons which Joseph had sent, stored with every thing requisite for his accommodation in his journey, completed his conviction. All the patriarch’s doubts were dissipated, and his “spirit instantly revived.”
And what will not give way before the sensible manifestations of God’s love to the soul? Let “His love be shed abroad in the heart by the Holy Ghost;” let the promises be applied with power to the soul; let “the Spirit of God once witness with our spirit that we are God’s;” and no fears will then remain respecting the truth of the Gospel or the power and grace of Christ: we shall then “have the witness in ourselves,” that “Jesus is exalted to be a Prince and a Saviour,” and that he is “able to save to the uttermost all that come unto God by him.”]
With the removal of his doubts there was an instantaneous change in his determinations. This will appear while we consider,
III. The effect which their removal produced upon him—
He had been hitherto reluctant to leave his home; but now,
1. He desired nothing so much as to see the one object of his affections—
[Joseph was now more dear to him than ever; and if he might but live to enjoy a sight of him, he should consider himself as having attained all for which he wished to live: “It is enough; Joseph my son is yet alive; I will go and see him before I die.”
And let us once be persuaded that Jesus is set at God’s right hand, far above all principalities and powers, and that he has all heaven at his disposal, and has sent to invite us to come unto him, and has made ample provision for us by the way, and prepared mansions for us at the end of our journey, and engaged that we shall dwell in his immediate presence for ever and ever; let us be persuaded of this, and shall we feel no disposition to visit him? Will it not, on the contrary, be the first desire of our hearts? Shall we not say, “Whom have I in heaven but Thee; and there is none upon earth that I desire in comparison of Thee?” Will not the attainment of this object appear to be the only thing worth living for? And having an assured prospect of this, shall we not say, “Now lettest thou thy servant depart in peace?” Yes; this desire will swallow up, as it were, every other; and to secure this happiness will be the only end for which we shall wish to live.]
2. He disregarded all the difficulties he might encounter in the way to him—
[It was not a pleasing thing for an infirm old man, who was one hundred and thirty years of age, to leave his home, and set out upon so long a journey: but the mountains became a plain, when such an object was to be attained.
Nor is it pleasing for flesh and blood to encounter the difficulties which we must meet with in our journey heaven-ward. But who that loves our exalted Jesus will regard them? who will not welcome reproach, and take up with cheerfulness whatever cross may lie in his way to that blessed kingdom 2 Suppose that we must suffer the loss of our worldly interests and accommodations; who will not account them mere “stuff,” that is unworthy of one moment’s notice? who will not readily exchange them for the fulness of the heavenly land, and for the enjoyment of the Saviour’s presence? Difficulties become no difficulties, and sacrifices no sacrifices, when by faith we behold the Saviour’s glory, and have an assured hope of participating it for ever.]
REFLECTIONS—
1. How amiable is the exercise of unfeigned love!
[Joseph, for peculiar reasons, had imposed a restraint upon his feelings, till the proper time arrived to give them vent: but when he was no longer under any necessity to conceal them, they burst forth in a torrent of affection, as waters that have broken down the dam by which they had been confined. He retained no anger against his murderous brethren, but fell on their necks and kissed them. His charge to them “not to fall out by the way,” shewed how ardently he desired that they might maintain, with each other as well as with himself, the unity of the Spirit in the bond of peace. And how animated was his message to his dear aged father! “Haste you, and go up to my father, and say unto him, Thus saith thy son Joseph; God hath made me lord of all Egypt: come down to me; tarry not: and thou shalt dwell in the land of Goshen; and thou shalt be near unto me, thou and thy children, and thy children’s children, and thy flocks, and thy herds, and all that thou hast: and there will I nourish thee!” Nor was the aged patriarch’s affection less ardent, when once he was persuaded that his Joseph was yet alive. His whole soul was wrapt up in his darling son: and, in his determination to visit him, he lost sight of all his temporal interests: the thought of enjoying plenty in Egypt seems not to have entered into his mind: all that he cared for was a sight of Joseph; and beyond that he had no wish in life.
Would to God it were thus in every church, and every family! Thus indeed it will be, wherever the grace of God reigns in the heart. Instead of “rendering evil for evil,” we shall “heap coals of fire on the heads” of those who injure us, to melt them into love. Instead of harbouring envy, or hatred, or a selfish indifference in our hearts, we shall feel the sublimest happiness in the exercise of love: parents will love their children, and children seek to requite their parents, and “brethren delight to dwell together in unity.” O let us cultivate such a spirit, which shall be the best evidence, both to ourselves and others, that we are Christ’s disciples.]
2. How delightful will be our interview with Christ in heaven!
[If we had beheld the meeting of this aged patriarch with his beloved Joseph, who amongst us could have refrained from tears? — — — But what must be the meeting of the soul with Jesus, on its first admission into his presence? Who can conceive the tender endearments of the Saviour’s love, or the admiration, gratitude, and joy with which the soul shall be overwhelmed in his embrace? Surely such an interview is worth the longest and most arduous journey. Well may we account every thing as dung and dross, to obtain it; more especially because it shall not be transient, like that which Jacob enjoyed, but permanent and everlasting. Behold then, we invite you all to a participation of it. He has said respecting you, “Father, I will that they whom thou hast given me may be with me where I am, that they may behold my glory which thou hast given me.” And is there one amongst you that will not add his Amen to that petition? Make haste then, tarry not: “Mind not your stuff” but commence your journey instantly: and soon shall death transport you into his presence; and “then shall you be for ever with the Lord. Comfort ye one another with these words.”]
LVIII
JACOB’S INTERVIEW WITH PHARAOH
Gen. 47:7–10.
And Joseph brought in Jacob his father, and set him before Pharaoh: and Jacob blessed Pharaoh. And Pharaoh said unto Jacob, How old art thou? And Jacob said unto Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years: few and evil hare the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers, in the days of their pilgrimage. And Jacob blessed Pharaoh, and went out from before Pharaoh.
TO acknowledge God in all our ways, and to commit our way to him, secures to us, as we are told, his gracious interposition for the direction of our paths, and the accomplishment of our desires. It is possible that Jacob, after he had set out towards Egypt in the waggons that Joseph had sent for him, felt some doubts about the propriety of leaving the promised land, when, at his advanced age, he could have no reasonable prospect of returning thither with his family. But, knowing from experience the efficacy of prayer, he betook himself to that never-failing remedy: he stopped at Beersheba, and offered sacrifices to the Lord. That very night God vouchsafed to appear to him in a vision, and to dissipate his fears, by an express command to proceed on his journey, and by a promise that he should in due time be brought back again. He then prosecuted his journey in safety, and had a most affecting interview with his beloved Joseph. Soon after his arrival, five of his sons were introduced to Pharaoh; and afterwards he himself. It is this introduction of the aged patriarch to Pharaoh that we are now more particularly to consider. In the account given us of the interview, we notice,
I. The question which Pharaoh put to Jacob—
[It could not be expected that persons so remote from each other in their station, their views, and habits of life, should have many topics in common with each other whereon to maintain a long and interesting conversation. The interview seems to have been very short, and of course the conversation short also. All that is related concerning it contains only one short question. This, as far as it related to Jacob, was a mere expression of kindness and respect on the part of Pharaoh. To have questioned him about matters which he did not understand, would have been embarrassing to Jacob, and painful to his feelings: and to have asked him about any thing in which neither party was at all interested, would have betrayed a great want of judgment in Pharaoh. The topic selected by Pharaoh was liable to no such objection: for it is always gratifying to a person advanced in years to mention his age, because the “hoary head, especially if found in the way of righteousness, is always considered as a crown of glory.”
As a general question, independent of the history, it cannot fail of suggesting many important thoughts to all to whom it is addressed. “How old art thou?” Art thou far advanced in life? how much then of thine allotted time is gone, and how little remains for the finishing of the work that is required of thee! how diligently therefore shouldst thou redeem every hour that is now added to thine expiring term! Art thou, on the contrary, but just setting out in the world? how little dost thou know of its snares, temptations, sorrows! what disappointments and troubles hast thou to experience! and how deeply art thou concerned to have thy news rectified, and thy conduct regulated by the word of God! Whatever be thine age, thou shouldst consider every return of thy birth-day rather as a call to weep and mourn, than as an occasion of festivity and joy: for it is the knell of a departed year; a year that might, in all probability, have been far better improved; a year in which many sins have been committed, which are indelibly recorded in the book of God’s remembrance, and of which you must shortly give a strict account at his judgment-seat.]
We notice,
II. Jacob’s answer to it—
[The patriarch’s mind was fraught with zeal for God; and therefore not contenting himself with a plain short answer, he framed his reply in words calculated to make a deep impression on the mind of Pharaoh, without giving him the smallest offence.
He insinuates, and repeats the idea, that life is but a “pilgrimage;” that we are merely sojourners in a foreign land, and that our home and our inheritance is in a better country. This part of his speech is particularly noticed in the Epistle to the Hebrews, as being an open acknowledgment of his principles as a worshipper of Jehovah, and of his expectations in a better world. He intimates also that his years, though they had been an hundred and thirty, were few. This age might appear great to Pharaoh; but it was not near equal to that of Jacob’s progenitors. On a retrospect, every person’s days appear to have been but few. Various incidents of former life seem to have been but recently transacted; the intervening time being lost, as it were, like valleys intercepted by adjacent hills. He further declares, that these years of his had been replete with evil. Certainly his life, from the time that he fled from the face of his brother Esau to that hour, had been a scene of great afflictions. His fourteen years’ servitude to Laban, the disgrace brought on him and his family by Dinah his only daughter, the murderous cruelty of his vindictive sons, the jealousies of all his children on account of his partiality to Joseph, the sudden loss of Joseph, and all his recent trials, had greatly embittered life to him, and made it appear like a sea of troubles, where wave followed wave in endless succession. And who is there that does not find, (especially in more advanced life,) that the evil, on the whole, outweighs the good?
These hints, offered in so delicate a manner to a potent monarch, with whom he had only one short interview, afford a beautiful pattern for our imitation, at the same time that they convey important instruction to our minds.]
We CONCLUDE with commending to your imitation the whole of Jacob’s conduct towards Pharaoh—
[At his first admission into Pharaoh’s presence, and again at his departure from him, this holy patriarch blessed him. We do not suppose that he pronounced his benediction in a formal and authoritative manner, as Melchizedec did to Abraham; but that he rendered him his most grateful acknowledgments for the favours he had conferred, and invoked the blessing of God upon him and upon his kingdom on account of them. Such a mode of testifying his gratitude became a servant of Jehovah, and tended to lead the monarch’s thoughts to the contemplation of the only true God. And well may it put to shame the greater part of the Christian world, who systematically exclude religion from their social converse, under the idea that the introduction of it would destroy all the comfort of society — — — True Christians, however, should learn from this instance not to be ashamed of their religion; but, as inoffensively as possible, to lead men to the knowledge of it; and to make the diffusion of it a very essential part of all their intercourse with each other — — — More especially we should embrace every opportunity of impressing on our own minds and on the minds of others the true end of life; that we may thereby secure that rest which remaineth for us after our short but weary pilgrimage.]
LIX
JACOB BLESSING THE SONS OF JOSEPH
Gen. 48:15, 16.
And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, the Angel which redeemed me from all evil, bless the lads!
THERE are not any more profitable scenes than those which we behold in the chambers of dying saints. There religion is exhibited in the most lively colours, and evinces itself to be, not a visionary phantom, but a real and substantial good. We are bidden to “mark the perfect man, and to behold the upright, because the end of that man is peace.” Some instances there are, where persons on their death-bed are transported with unutterable joy: they seem to breathe the very atmosphere of heaven, while they are yet in the body. But it is more frequent to behold them waiting for their dissolution with a peaceful dignified composure; and improving their precious moments for the benefit of their surviving friends. Such was the closing scene of Jacob. We read not of any particular ecstasies that he enjoyed; but we see him with a hope full of immortality, and an affectionate attention to the welfare of all his children. It seems indeed that several of the patriarchs were on these occasions endued with a spirit of prophecy, and directed to pronounce blessings on those, for whom God, of his own sovereign will, had reserved them. They were not left to their own caprice or judgment in this matter; but were overruled, sometimes contrary to their own intentions to convey the blessings of primogeniture to the younger branches of the family in preference to the elder. Thus Isaac, having unwillingly given the blessing to Jacob, was constrained to confirm it to him, notwithstanding Esau laboured with tears to prevail upon him to recall his word. Somewhat similar to that was the transfer of the blessing to the younger of Joseph’s sons in preference to the elder. Joseph brought his sons to his dying parent, and placed them so that Manasseh, his first-born, should have the right hand of Jacob placed upon his head: but the dying patriarch was inspired of God to counteract the wish of Joseph in this particular, and, by crossing his hands, to convey the principal blessing to Ephraim, who was the younger son. We might remark upon this subject, that God often, if we may so speak, crosses his hands in bestowing his blessings, since he gives them to those, who, in our eyes, are least worthy of them, and least likely to receive them. But our object at present is rather to inculcate the necessity of attending to the spiritual interests of young people, and especially of those who by the ties of consanguinity are connected with us.
In prosecuting this subject, we observe, that,
I. We should feel a concern for the spiritual welfare of the rising generation—
We should by no means be indifferent to the souls of any: on the contrary, the conveying of religious instruction to children is an occupation well worthy the attention of all, who have leisure and ability to engage in it. But we are more especially bound to instruct those who are related to us and dependent on us: indeed they may justly claim this service at our hands—
1. Their spiritual welfare is incomparably more important than their temporal—
[All persons feel it incumbent on them to consult the temporal welfare of their children, and account themselves happy, if they can bequeath them an inheritance, that shall make them independent of the world; or give them such an education, as shall enable them to make a comfortable provision for themselves. But how much richer is a child that possesses a saving knowledge of Christ, however low he be in outward circumstances, than the heir of a kingdom would be, if destitute of that knowledge! — — — Shall we then be diligent in promoting the temporal prosperity of our relations, and shew no regard for their eternal interests? God forbid! Let rather our care be most bestowed on those things which most of all deserve our care — — —]
2. Their spiritual welfare greatly depends on us–
[Who is to instruct our children, if we do not? or how can they gain knowledge without instruction? We provide for their bodies, because nature, as well as custom, tells us that it is our duty to do so. But is it not equally our duty to provide for their souls? If we educate them in ignorance, what can be expected but that they should grow up in sin? and how can it be thought that they should bestow any pains in cultivating divine knowledge for themselves, when they see us, whom they suppose to have formed a right estimate of things, indifferent whether they possess it or not? On the contrary, if we conscientiously discharge our duty to them in this respect, we have reason to hope, that God will bless our endeavours, and make us instruments of good to their souls. For though the best efforts may not universally succeed, we may assume it as a general truth, that “if we bring up a child in the way he should go, when he is old he will not depart from it.”]
3. Their souls will be required at our hands—
[This is a truth acknowledged in reference to Ministers: all agree that they must give account of the souls committed to their charge. Why then should not this be the case with those who have the care of children? Methinks every parent, as soon as ever a child is born, should receive it as it were from the hands of God, with this charge, “Bring this child up for me.” As for the attention which a parent bestows on the temporal advancement of his children, it will not only not excuse his neglect of their better interests, but will be a fearful aggravation of it. The Judge will say to them as he once did to the hypocritical Pharisees, These things ought ye to have done, and not to leave the other undone.]
If we should feel this concern at all times for the rising generation,
II. We should express it more especially in a dying hour—
Every word acquires weight from the circumstance of its being uttered at the approach of death. We should avail ourselves therefore of that advantage, to impress the minds of young people with a concern for their souls. Two things in particular we should do:
1. We should commend God to them—
[This Jacob did: and we cannot do better than follow his example.
Young people are ready to think, that religion is a new thing, and that the exhortations of their parents are the effects of needless preciseness, or of superstitious fear. On this account, it is well to shew them, that all those eminent characters of old, whom they profess to reverence, were devoted to the service of their God: and that, in recommending religion, to them, we recommend only what all the wise and good in all ages have approved; that, if God is our God, he was “the God also, before whom Abraham, and Isaac, and Jacob walked.” Moreover, though it is not always expedient to be talking of our own experience, yet, at such a season, we may do it to good effect. We may declare to others what we have known of God, both as a God of providence and of grace. It is of great importance to make them entertain right sentiments respecting the providence of God, and to make them know, that whether they become rich by industry or by inheritance, it is “God who feeds them all their life long.” It is also indispensably necessary to direct their attention to that “Angel,” Jehovah, the Lord Jesus Christ, “the Angel of the Covenant,” through whom alone we have redemption, either from the moral evil of sin, or from the penal evil of damnation. It is “He that redeems us from all evil,” temporal, spiritual, and eternal. If we can from our own experience bear testimony to Christ in this view, it will avail more than a thousand lectures given in a time of health: for then the surrounding relatives will see, the sting of death is taken away, and that “they are indeed blessed who put their trust in Christ.”]
2. We should pray to God for them—
[The prayer of Jacob is short, but sententious. The expression, “God bless you!” is often uttered in a dying hour, but without any just ideas affixed to the petition. But we, in imploring the blessing of God upon our children, should distinctly inform them wherein that blessing consists. We should inform them, that, to enjoy God in the dispensations of his providence, and Christ in the riches of his grace, and to walk before God in Christ, as our God and Saviour, in all holy obedience, is to be truly blessed; and that we are then indeed blessed, when God by his Spirit enables us thus to enjoy and to serve him. Having these things in our own minds, and conveying them to the minds of those whom we desire to instruct, we need not multiply words in prayer: while we entreat of God to bless those for whose welfare we are particularly concerned, we shall find acceptance with God, and obtain mercies for them.
It is recorded of Jacob, that in this prayer of his he exercised faith. Now we have not precisely the same grounds for faith that he had; because he was inspired to pronounce over the youths the blessings which God had before determined to bestow: but the more we are enabled to believe in God as a prayer-hearing and promise-keeping God, the more reason we have to hope that our prayers shall be answered, whether for ourselves or others.]
ADDRESS—
1. To those who are advanced in life—
[You see before you the composure of a dying saint. Seek to obtain such for yourselves. And that you may “die the death of the righteous,” be diligent to live his life. If your own business be not already transacted with God, (so to speak,) you will have little disposition either to speak to others in a dying hour, or to pray for them: but if your own calling and election be made sure, then will your dying exhortations be delivered with ease, and received with benefit.]
2. To those who are coining forward into life—
[You are apt to slight the instructions of your parents, under the idea that they are unnecessary or unsuitable to your state. But you see what has always occupied the minds of dying saints. You know that Jacob’s example is commended by God himself. Be thankful then, if you have friends or relatives who walk in the steps of Jacob: and let that, which they above all things desire for you, be your chief desire for yourselves.]
LX
CHRIST THE TRUE SHILOH
Gen. 49:10.
The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come: and unto him shall the gathering of the people be.
THERE was a series of predictions relative to the Messiah from the very beginning of the world; and, as the time for the accomplishment of the prophecies drew near, the predictions concerning him were more particular and minute. About seventeen hundred years before his appearance, the time of his coming was fixed with great accuracy and precision. At the very first moment that the sons of Jacob were made heads of different tribes, it was foretold, that the continuance of Judah’s power should extend beyond that of the other tribes, and that the Messiah should arrive before its expiration. In explaining this prophecy we shall of necessity be led to speak of,
I. The time of his advent—
This, according to the text, was to precede the departure of Judah’s sceptre—
[Judah is here represented as a lion gorged with his prey, and couching in his den with a sceptre between his feet; a sceptre, which none should ever wrest from him, until he should come, whose right it was. “The sceptre” does not import dominion over the other tribes, but only the same kind of separate and independent jurisdiction which was vested in Dan, and in all the other tribes. Nor does the term “lawgiver” mean a person who should enact laws; but rather, one who should execute and enforce them. Moses was the only lawgiver of the Jews; and even the kings were required to write a copy of his law, and to obey it in all things. Now it was here foretold, that this particular power should remain with Judah after that the other tribes should have been deprived of theirs; and that it should continue vested in persons belonging to that tribe till the Messiah should come. The precise import of the term “Shiloh” is not certainly known; but it is thought by most to mean, The Peacemaker. All however are agreed that it is a name for the Messiah, whose advent was to precede the dissolution of the Jewish polity.]
The event exactly corresponded with the prediction—
[The ten tribes were spoiled of their power when they were carried captive to Assyria. But the tribe of Judah retained both their ecclesiastical and civil polity even in Babylon. If they did not exercise it to the same extent as before, they had by no means wholly lost it. As they had possessed it in Egypt, and retained it the whole time of their Egyptian bondage, so they still nominated their chiefs and elders, yea and appointed fasts and feasts, while they were oppressed with the Chaldean yoked. Their bondage in Babylon was indeed, on the whole, exceeding heavy; but many of them were suffered to build houses and plant gardens, and to live rather as a colony than as slaves. On their return from Babylon, their own chiefs and elders were appointed to superintend the execution of Cyrus’ decreef; and, after that period, they continued to enjoy their privileges till the time of our Lord’s advent. Soon after that, they were reduced to the state of a Roman province; but still exercised the same powers, only in a more limited manner. But, forty years after the death of Christ, when his Gospel had been fully preached, and people of all nations had been gathered to him, their city and temple were utterly destroyed; and they themselves were dispersed into all lands. From that time their sceptre has utterly departed from them; nor can the smallest vestige of their former power be traced. They are therefore living proofs throughout the whole world that their Messiah is indeed come.]
The time of Christ’s advent being thus clearly ascertained, let us consider,
II. The consequences of it—
The last clause of the text is by some applied to Judah, to whom the tribe of Benjamin was attached, and the few of the other ten tribes, who returned after their dispersion by the Assyrians, were gathered. But the sense of that clause is both more clear, and infinitely more important, as applied to Shiloh. And, if it be understood, as it may well be, as a further limitation of the time beyond which Judah should not retain this power, it will mark, with most astonishing accuracy, the precise period at which his sceptre was to depart.
But, taking it according to its general acceptation, it declares the calling of the Gentiles to the knowledge of Christ—
[The Scriptures speak much upon this glorious subject. Without noticing the innumerable passages that declare God’s intention to convert the Gentiles, we will confine our attention to two or three that speak of it almost in the very same terms as those in the test. Isaiah, representing Christ as standing for an ensign to the people, says, “To him shall the Gentiles seek, and his rest shall be glorious.” There was a remarkable prophecy to the same effect unwittingly uttered by Caiaphas the high-priest. While he designed nothing more than to instigate the Jews to destroy Jesus, God overruled his mind to declare that Jesus should die for the whole world, and should gather together in one the children of God that were scattered abroad. Our Lord himself also, foretelling the same glorious event, said, “I, if I be lifted up, will draw all men unto me.” Nor is only the mere circumstance of their conversion declared in the test; the manner also of their coming to him is strongly intimated. They “shall be a willing people in the day of God’s power,” and as the prophet describes at large, shall fly to him as a cloud, or as doves to their windows.]
This part of the prediction also has received, and is daily receiving, its accomplishment—
[No sooner had our Lord given up the Ghost, than the centurion, the first fruits of the Gentiles, was led to acknowledge him as the Son of God. Presently, not Judea only, but the whole Roman empire, was filled with those who were gathered unto him. And, at this moment, “all who are taught of God come unto him” as the one foundation of all their hopes, and the only fountain of all their blessings. There is a period still future, when this prophecy shall be fulfilled in its utmost extent; when “all kings shall bow down before him, and all nations shall serve him.” Blessed period! may “God hasten it in its time!” may his “Gospel run and be glorified,” and “his glory fill the whole earth!”]
Let us now ADDRESS a few words,
1. To those who are yet dispersed, and at a distance from the Lord—
[We need not here turn our eyes to Jews, but reflect how many are there even in this Christian land, who have no more fellowship with Jesus than if he had never come into the world! But what account will they give to him when they shall stand at his tribunal in the last day? Are not the words of our text a direction, as well as a prophecy? Are they not equivalent to an express command? Has not Christ himself enforced this command by repeated invitations and promises, “Look unto me, and be ye saved;” “Come unto me, and ye shall find rest unto your souls?” Has he not even sworn that all shall come to him, or perish for their neglect? Why then should we not all gather ourselves around him as in the days of his flesh? Why should not the blind, the lame, the leprous, the possessed, come to him for deliverance? Why should not the poor trembling sinner press through the crowd, and “touch the hem of his garment?” Surely none should find it in vain to come unto him; “Virtue should go forth from him to heal them all.” O let the prophecy then receive a fresh accomplishment this day; and may God so “draw us by his Spirit that we may run after him,” and abide with him for ever!]
2. Those who, through grace, have been gathered to him—
[The sceptre is now passed into the hands of Jesus. He is the true lion of the tribe of Judah, to whom all power in heaven and in earth has been committed. What then have ye to fear, who are under his protection? Who shall ever pluck you from his handsp? When, or to whom shall his sceptre ever be transferred? His mediatorial kingdom will indeed be put down, when there shall be no more occasion for it. But though he will cease to mediate between God and man, his sovereign dominion shall exist to all eternity; “Thy throne, O God, is for ever and ever; of thy kingdom there shall he no end.” Rejoice then, believers, in your Lord; “let the children of Zion be joyful in their king.” Cherish his attractive influences: gather yourselves around him yet daily and hourly: spread before him your every want: commune with him on every occasion: consult him; listen to him; obey him: cleave to him with full purpose of heart: so will he keep you steadfast unto the end, and admit you to the richer fruition of his presence in his kingdom above.]
LXI
JOSEPH A TYPE OF CHRIST
Gen. 49:22–24.
Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall. The archers have sorely grieved him, and shot at him, and hated him. But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob: from thence is the shepherd, the stone of Israel.
PECULIAR care is to be used in unfolding the types, lest, by indulging our own imagination, we bring the very truth of God itself into contempt. Where the Scriptures themselves have marked the typical reference, we may proceed without fear; but when once they cease to guide us, we should not venture one step but with fear and trembling. This observation is peculiarly applicable to the subject before us. It does not appear that Joseph is anywhere declared to be a type of Christ, notwithstanding the circumstances wherein they resemble each other are as numerous and remarkable, as in almost any other instance whatever. We forbear therefore to assert any thing on this subject with confidence; while, in compliance with the opinion of the most judicious commentators, and indeed with the almost irresistible conviction of our own mind, we proceed to trace the resemblance of Joseph to Christ, in,
I. His distinguishing character—
Joseph is represented as “a fruitful bough”—
[Every tribe is distinguished by something characteristic, either of the patriarchs themselves, or of their descendants. The distinction assigned to Joseph, is that of peculiar fruitfulness: and to him it eminently belonged. All his brethren indeed were honoured with being heads of distinct tribes: but Joseph had both his sons chosen of God, and appointed to be Leads of separate tribes; and thus two tribes sprang from him, while one tribe only sprang from any of his brethren.]
To our Lord also is a similar title frequently ascribed—
[Jesus was that “beautiful and glorious BRANCH,” which was in due time to spring from the stem of Jesse, the fruit whereof was to fill the whole earthb. It was not one tribe only, or two, that was to acknowledge him as their head, but all the tribes; yea, Gentiles as well as Jews, even all the ends of the earth: his fruit was to shake like the woods of Lebanon, and they, who should spring from him, were to be numerous as the piles of grass, the stars of heavend, and the sands upon the sea-shore. And so abundantly has this prediction been already verified, that we may say of this Branch as the Psalmist did of that which typically represented it, “It has taken deep root, and filled the land: the hills are covered with the shadow of it, and the boughs thereof are like the goodly cedars; it has sent forth its boughs unto the sea, and its branches unto the river.”]
But the resemblance will more fully appear, while we consider,
II. His grievous sufferings—
Joseph was for many years very grievously afflicted—
[He was eminently the beloved of his father; and, being utterly averse to sin himself, he would reprove, and lay before his father, the misconduct of his brethrenh: he also, unreservedly, communicated to them all the repeated intimations, which he had had in dreams, respecting his future exaltation above his whole family. For these reasons he was envied, hated, and persecuted by his brethrenk. And when he came to them from his father, upon an errand of love, they conspired against him to kill him. An opportunity offering at the moment, they sold him into the hands of strangers for twenty pieces of silverm. After that, he was accused of a crime he utterly abhorred, and, without any one to plead his cause, was cast into prison, where, for a time at least, “he was laid in irons,” and galled with heavy fetters; so “sorely did the archers grieve him, and shoot at him, and hate him.”]
And can we err in tracing here the sufferings of our Lord?
[Jesus was, infinitely above all others, the well-beloved of his Father; and, while he faithfully reproved the sins of his brethren, declared to them his future exaltation and gloryq. Filled with envy and wrath against him, they said, as it were in malignant triumph, “This is the heir; come, let us kill him;” so cruelly “did they reward him evil for good, and hatred for his love.” When he was come to them from his Father with the most benevolent design, behold, one of his own disciples sold him, and that to strangers too, for thirty pieces of silver. He was accused of blasphemy against God, and of rebellion against his king; and, without any one appearing to speak on his behalf, was instantly condemned; and thus, though “none could convince him of sin,” “was numbered with the transgressors.” Could there have been such a coincidence of circumstances between his lot and Joseph’s, at least is it probable there would have been, if it had not been particularly ordained of God?]
We may pursue the comparison yet further, in,
III. His unshaken constancy—
Joseph was marvelously upheld under all his trials—
[Though he besought his brethren with cries and tears, we read not of any reproachful language that he used: when he entreated Pharaoh’s butler to intercede for him, he did not so much as mention either his brethren, who had sold him, or his mistress, who had falsely accused him: nor, while he was enduring his hard lot, did he once murmur or repine at the providence of God: through the whole of his trial he possessed his soul in patience: nor, when he had it in his power to revenge himself, did he render any thing but love for hatred, and good for evil. The apparent unkindness of his deportment, which he adopted for a time, was a violence done to his own feelings, in order that he might discern the real state of their minds, and reveal himself to them afterwards to better effect. When the proper season was arrived, he fully evinced the tenderness of his heart, and the delight he took in the exercise of mercy; and, so far from upbraiding his brethren, he said all he could to extenuate their crime, and referred the whole event to the overruling providence of God. So effectually were “his hands strengthened by the mighty God of Jacob,” that in no instance was he “overcome of evil, but at all times overcame evil with good.”]
Our blessed Lord also shone like him, only with infinitely brighter lustre—
[Never did an inadvertent word drop from the lips of Jesus under all his persecutions: “When he was reviled, he reviled not again; when he suffered, threatened not; but committed himself to him that judgeth righteously.” “As a sheep before her shearers is dumb, so opened he not his mouthb” either in menaces, or complaints. His meekness was uniform, his fortitude undaunted, his patience invincible. He sought nothing but the good of those who were daily conspiring against his life: he wept over them, when they resisted all his overtures of mercy: he even prayed for them, and apologized for their crimes, when they were in the very act of putting him to deathd: and, after his resurrection, commanded that the offers of salvation through his blood should be made first to the very people who had so lately shed it.]
There is yet one more feature of resemblance to be noticed, in,
IV. His glorious advancement—
After all his trials Joseph was exalted to a throne—
[Through the good providence of God, Joseph was enabled to interpret the dreams of Pharaoh, and was, on that account, brought from the dungeon, and made, next to Pharaoh, the supreme governor of the Egyptian kingdom: all were ordered to bow the knee to Josephg; and all, who came for a supply of corn, received this direction, Go to Joseph. Thus did God exalt him to be both “the shepherd and the stone of Israel,” that he might not only provide for Egypt and the neighbouring kingdoms, but be an effectual support to all his kindred, and preserve the lives of those very persons who had sought his destruction.]
Can we reasonably doubt but that in this he was a type of Jesus?
[Jesus was raised from the prison of the grave by the effectual working of God’s power: “he was highly exalted; and had a name given him above every name, that at the name of Jesus every knee should bow:” “all power was committed to him in heaven and in earth; and all things were put under him, HE only excepted, who did put all things under him.” Whatever we want for our souls, we must receive it all out of his fulnessl: the direction given to every living creature is, Go to Jesus, Look to Jesus. And how does he exercise his power? Behold, he calls his sinful brethren from a land of want and misery, and brings them to his own land of peace and plenty. There he nourishes them with the bread of life, and “reigns over the house of Jacob for ever and ever.” Thus, as “the great Shepherd of the sheep,” he both feeds and rules his flock, while as “the foundation” and “cornerstone” he supports and connects, confirms and dignifies, all the “Israel” of God.]
By way of IMPROVEMENT we observe,
1. The purposes of God, whatever may be done to frustrate them, shall surely be accomplished—
[We are amazed at the variety of incidents, that seemed to put the elevation of Joseph, and of Christ, almost beyond the reach of Omnipotence itself. Yet God’s purposes were accomplished by the very means used to defeat them. Thus shall it be with us also, if we confide in the word of God. Whatever means Satan, or the world, may use to “separate us from God,” they shall not prevail. “What God has promised, he is able also to perform.” Let us therefore trust in him; for He will work, and who shall let it? He hath purposed, and who shall disannul it? His counsel shall stand; and he will do all his pleasure.]
2. God’s dearest children must expect many trials in their way to glory—
[Joseph, and Christ, endured much before their exaltation. And we also “through much tribulation shall enter into the kingdom.” The number and weight of our trials are no grounds of concluding ourselves to be objects of God’s displeasure: they should rather, especially if they be sanctified to us, be considered as tokens of his love. As the Captain of our salvation was, so also must we be, made perfect through sufferingsq. Let us then “arm ourselves with the mind that was in Christ.” We shall surely have no reason to regret the difficulties of the way, when we have attained the rest prepared for us.]
3. We should not labour to control events, but study rather to accommodate ourselves to the circumstances in which God has placed us—
[How often might Joseph have escaped from the house of Potiphar, or sent to his brethren the news of his exaltation in Egypt! But he left all in the hands of God, endeavouring only to fulfil his duty, whether as a slave or a steward, whether as a jailor or a prince. Thus did our Lord also, when he could in ten thousand ways have changed the course of events. Let us do likewise. Whatever be our circumstances or condition in life, let us be more desirous of glorifying God under them, than of contriving, by any means, to alter them. God’s time and manner of accomplishing his own ends will be found infinitely better in the issue, than any we can devise. Let us then tarry his leisure, and leave ourselves wholly to his disposal, and approve ourselves to him as faithful, and obedient children.]
LXII
JOSEPH’S BRETHREN FULFILLING THE PROPHECY RESPECTING THEM
Gen. 50:15–17.
And when Joseph’s brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him. And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying, So shall ye say unto Joseph; Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him.
THE heart of man by nature is vindictive. It was a just observation of Saul to David, “If a man find his enemy, will he let him go well away?” Hence, when men have injured any person, they hate him, because they think he must of necessity have become their enemy: and, if they are within the reach of his power, they fear him, because they conclude that he will avail himself of any favourable opportunity to revenge himself upon them. It was thus with Joseph’s brethren. Their father being dead, and they being entirely at the mercy of their brother whom they had sold into Egypt, they concluded, that “he would requite them all the evil which they had formerly done unto him.” It is probable that this apprehension was strengthened by a recollection of what their father Jacob had suffered from the vindictive spirit of Esau: “The days of mourning for my father are at hand; then will I slay my brother Jacob.” Full of fear, they sent to Joseph to implore his forgiveness: which, as will be seen, they readily obtained.
The points to which we would direct your attention are,
I. The means they used to conciliate his favour—
These were certainly well adapted to the end proposed.
1. They plead the dying request of their revered father—
[What more cogent argument could be used with a pious mind than this? The dying request of a friend is sacred: and how much more of a parent, a parent of such consummate piety as Jacob! A request too so reasonable in itself, and so conducive to the welfare of his whole family! It is probable indeed that the representation which they gave of their father’s request was not altogether correct. We cannot conceive that Jacob should have entertained any suspicions about the subsequent conduct of Joseph; or that, if he had, he would have left a posthumous request to be made through his other children, when he could have urged it himself with so much more effect in his lifetime. The probability is, that he enjoined them to act in a submissive spirit towards Joseph, and not by any refractory conduct to bring upon themselves his displeasure. But, however this might be, the plea was very powerful, and could not fail of obtaining for them the favour they implored. True indeed it is, that persons of a headstrong disposition frequently forget, and that at no distant period, the dying advices of their parents — — — but it was not probable that Joseph should do so, after having so long evinced a disposition most contrary to that of which he was suspected.]
2. They unite with it their own most humble and earnest entreaties—
[However strong may be our propensity to revenge, the entreaties of a penitent offender will disarm us. It is scarcely possible for a man to revenge himself on one who lies prostrate at his feet. But there is a very peculiar delicacy in this address which they make to Joseph: in speaking to him of Jacob, they do not designate him as their father, but as his; “Thy father did command.” And when they speak to him of themselves, they do not designate themselves either as Jacob’s sons, or as Joseph’s brethren, but as “the servants of the God of thy father; “thus keeping out of view every thing which might appear presumptuous, and calling to their aid Joseph’s love to his parent, and his duty to his God. If this was the result of ingenuity, we admire it; but if of real humility, we greatly applaud it: for there is a delicacy in humility, a beautiful and lovely delicacy, which, though in words it amount to little, as indicating the spirit by which a man is actuated, is extremely valuable. The true point to be aimed at in asking forgiveness is humility: to be open and ingenuous in our confessions, to take shame to ourselves for what we have done amiss, and to make all the reparation in our power, this is the spirit we should cultivate; and it is pleasing to see these long-obdurate men brought at last to a measure of this experience.]
Reserving for a while our further observations on this part of our subject, we pass on to notice,
II. The effect produced on Joseph’s mind—
Considering how long they had forborne to humble themselves aright, he might well have upbraided them, both with their former cruelty, and their subsequent impenitence: or he might have imposed conditions upon them, as Solomon afterwards did on Shimei: or he might have pardoned them in kind and condescending terms. But the way in which he expressed his forgiveness was more eloquent and convincing than any words which human ingenuity could ever have devised: “Joseph wept when they spake unto him.”
His weeping was from mixed emotions in his mind. The human heart is susceptible of greatly diversified impressions even at the same moment. The two Marys, when they had ascertained beyond a doubt the resurrection of their Lord, “departed from the sepulchre with fear and great joy.” Thus in the breast of Joseph, we apprehend, there was a mixture both of grief and joy:
1. Of grief—
[It must have been inexpressibly painful to him to have such suspicions entertained respecting him, especially after he had for the space of seventeen years manifested such uniform kindness towards them. A man possessed of a generous mind cannot endure that all the love he exercises should be construed as a mere hypocritical pretence, covering a rooted enmity that will break forth as soon as an opportunity shall enable him to manifest it with effect: yea, the more conscious a man feels of his own integrity, the more deeply will he feel such unfounded suspicions. If jealousy is painful to him who harbours it, it is no less painful to him who is undeservedly the object of it. This avowal therefore of their secret fears could not but inflict a deep wound on his tender spirit.
At the same time it must be distressing to Joseph to see, that, after all they had witnessed of piety in their father Jacob, and all the reason they had to believe he was possessed of the same divine principle, they should betray such ignorance of religion, as to suppose, that, where the lowest degrees of it existed, a vindictive spirit could be indulged. If indeed they thought him a determined hypocrite, they might suppose him capable of harbouring such resentment: but, if he had any hope of forgiveness from God himself, he never could suffer such feelings to rankle in his breast. Whilst therefore they doubted the influence of true religion in him, they shewed, that they were in a very great degree strangers to it themselves: and this discovery must have been painful to him, in proportion to the love he bore them, and the desire he felt for their eternal welfare. Hence that expression of his, “Am I in the place of God,” to whom exclusively “vengeance belongs,” and whose prerogative, if I avenged myself, I should usurp?]
2. Of joy—
[Whilst they thus betrayed an ignorance of genuine religion, they gave by their voluntary humiliation some reason to hope that the seeds of true piety were springing up in their souls. And this hope doubtless filled him with holy joy. Say, any of you, who have wept over an abandoned child, or the impiety of a friend or brother, what joy has not sprung up in your bosom when you have first seen the obdurate heart to relent, and the tears of penitential sorrow to flow down, so as to justify a hope that a work of grace was begun in the soul! How have you secretly lifted up your heart to God in devout aspirations, to entreat, that he would confirm the rising purpose, and perfect in their souls the work he had begun! Doubtless then, in such a pious mind as Joseph’s, the very first dawn of piety in his obdurate brethren could not but cause the tear of love and gratitude to start from his eyes.
Another thought too, that could not fail of rushing into his mind, and filling him with adoring gratitude to God, was, that in this act of humiliation his brethren had voluntarily fulfilled those dreams which they had before accomplished only from necessity and constraint. To trace the ways of Providence, and especially to see how mysteriously God has dealt with us, and made all things to work together for our good, is one of the sublimest enjoyments that we can experience on earth; and I doubt not but that it will constitute in no small degree the blessedness of heaven. Well therefore might Joseph now weep for joy, more especially as the exaltation which all his previous trials had led to, enabled him now to requite, not evil for evil, as they feared, but good for evil, and to “overcome evil with good.”]
From hence then we may LEARN,
1. To ask forgiveness of those whom we have injured—
[This is a hard task to an unhumbled spirit: but it is indispensably necessary: nor can any man be upright before God, who will not submit to it. To approach the table of the Lord without first endeavouring to conciliate our offended brother is directly to oppose the command of God, who says, “Leave there thy gift before the altar, and go thy way:” “Go thy way: first be reconciled to thy brother, and then come and offer thy gift.” Many will be the excuses which we shall be ready to offer for our neglect of this duty; — — — but the command of God is plain and express; and a compliance with it is indispensable, to prove that our penitence is sincere: nor can we ever obtain forgiveness from God, if we are too proud to solicit forgiveness from man.]
2. To forgive those who have injured us—
[This is a far easier duty than the other; because, whilst a compliance with the other humbles us, the performance of this elevates and exalts us. Is it asked, “How often shall I forgive an offending brother? till seven times?” I answer, Yes, and “till seventy times seven.” Nor is our forgiveness to be merely negative, such as consists in a forbearance from retaliation: no; it must be real, cordial, permanent: for in the parable of the unforgiving servant who is represented as cast into prison till he shall have paid the uttermost farthing, we are warned, “So also shall your heavenly Father do unto you, if ye from your hearts forgive not every one his brother their trespasses.” Let not any one then say, ‘I cannot forgive, or, Though I forgive, I cannot forget:’ for we must, in the mercy which we extend towards man, resemble that which we ourselves hope to receive from God; and must “forgive our brother as completely and cordially as God for Christ’s sake hath forgiven us.”]
EXODUS
LXIII
THE BURNING BUSH
Exod. 3:2, 3.
The angel of the Lord appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside and see this great sight, why the bush is not burnt.
IF God have on some occasions revealed himself to persons, when, like Saul, they have been in the very act of committing the most heinous sins, he has more generally favoured them when they have been occupied, like the shepherds, in their proper callingb. Moses was keeping the flock of Jethro his father-in-law, when God appeared to him in a burning bush, and gave him a commission to deliver Israel from their bondage in Egypt. By this extraordinary appearance God not merely awakened the curiosity of Moses, but conveyed to him some very important instruction; to elucidate which we shall,
I. Shew what was intended by the burning bush—
It was intended to represent the state and condition—
1. Of the Israelites in Egypt—
[They were cruelly oppressed, and every effort was made to destroy them. Nor had they in themselves any more ability to withstand their enemies, than a thorny bush has to resist the action of fire. Yet not only were they preserved from destruction, but they even multiplied in proportion as means were used to prevent their increase.]
2. Of the church of God in the world—
[The church, whose state was typified by that of Israel, has at all times suffered by persecution, though it has enjoyed some intervals of comparative rest. And, considering that all the powers of the world have been confederate against it, we may well be amazed that it has not been utterly consumed. But it has endured the fiery trial to this hour, and still defies the impotent attacks of all its adversaries.]
3. Of every individual in the church—
[The declaration that “all who would live godly in Christ Jesus should suffer persecution,” has been verified in every place and every age: “the third part are, and ever will be, brought through the fire.” And it is no less than a miracle, that, when the believer has so many enemies, both without and within, he does not “make shipwreck of faith and of a good conscience.” But the furnace, instead of destroying, purifies and refines him; and his very graces are perfected by the trials that endanger their existence.]
Having pointed out both the primary and more remote signification of this phenomenon we shall,
II. Account for the miracle which it exhibited—
Well might the sight of a bush burning, but not consumed, excite the astonishment of Moses: but his wonder would cease when he found that God was in the bush.
The person here called “the angel of the Lord” was Christ—
[The angel expressly called himself “The God of Abraham, the God of Isaac, and the God of Jacob;” which sufficiently proves that he could not be a created angel, seeing that it would be the most daring blasphemy in any creature to assume that incommunicable title of Jehovah: yet it was not God the Father: for St. Stephen, recording this history, informs us, that “God sent Moses by the hand of the angel:” consequently the angel was God the Son, and not God the Father. Indeed Christ, who is elsewhere called “The angel of the covenant,” was the person, who, in all the appearances of God to man, assumed the human or angelic shape; thereby preparing the world for the fuller manifestation of himself in his incarnate state. And it is on this account that he is called “The image of the invisible God.”]
It was his presence with the Israelites that prevented their destruction—
[He was in the bush, and therefore the bush was not consumed: so he was in the midst of his oppressed people; and therefore the Egyptians could not prevail against them. Christ was among them before he gave them any symbol of his presence; for it was he who rendered the assistance of the midwives unnecessary, and emboldened them to withstand the commands of Pharaoh. He was afterwards with them in the pillar and the cloud, protecting them from the Egyptian hosts, and stopping the progress of their enemies till they were overwhelmed in the sea. When, for the punishment of their sins, he refused to go with them, they were sure to be overpowered: but whenever he returned in mercy to them, they prospered and prevailed.]
It is that same presence that preserves the church and every member of it—
[Christ has said, “Lo, I am with you alway, even to the end of the world;” and hence it is that “the gates of hell have never prevailed against the church;” yea, we are assured, they never shall prevail. We are also told that “he dwelleth in the hearts” of all his people, and is “their lifei;” and that, whereinsoever they live and act, it is not so much they, as Christ in them. It is by this consideration that he encourages them to “go through fire and water,” persuaded that no evil shall happen to them. And to his continued interposition and support they must ascribe their preservation in every danger, and their deliverance from every enemym.]
Let us now “turn aside and behold this great sight” (let us turn from every worldly thought, and inspect this wonderful appearance, not with curiosity, but profoundest reverence); let us OBSERVE herein,
1. To what state God’s most favoured people may be reduced—
[Your afflictions may be heavy. But are any discouraged by reason of their great trials? Be it known that tribulation is the way to the kingdom; and all, who arrive there, have trodden the same path. Nor need we be alarmed at any fire that is kindled for us, since Christ will be with us in the midst of ito, and “bring us out of it purified as gold.”]
2. What they may expect at God’s hands—
[In seasons of great trial we are tempted to think that God has forsaken us: but he never was more immediately present with the Hebrew youths, than when they were cast into the furnace; nor did he ever feel more love to his own Son, than in the hour when he cried, “My God, my God, why hast thou forsaken me?” Let us then learn to trust God, and expect that, when we walk through the fire, we shall not be burned.]
3. What in the midst of all their trials should be their chief concern—
[Moses in his valedictory address to the twelve tribes, congratulates Joseph on “the good-will of Him who dwelt in the bush.” And most truly are they blessed who are thus interested in the divine favour. To them God is “a wall of fire” for their protectionr: but to others he is “a consuming fire” for their destruction. Alas! alas! in what a fearful state are they, who shall be “cast into the lake of fire and brimstone,” into “a fire that never shall be quenched,” and in which they shall continue unconsumed to all eternity! Oh! “who can dwell with everlasting burnings?” But, if we are reconciled to him in the Son of his love, we have nothing to fear: we have nothing to fear either in time or eternity: for, however painful our state in this world may be, he will support us with his presence; and in the world to come, we shall be for ever beyond the reach of harm, even in “his immediate presence, where is the fulness of joy for evermore.” Seek then his favour; yea, seek it with your whole hearts — — —]
LXIV
GOD’S PRESENCE WITH HIS PEOPLE
Exod. 3:12.
And he said, Certainly I will be with thee.
THERE is nothing more amiable in the character of a saint than true and genuine humility. Without that virtue, all graces are defective, and all attainments worthless in the sight of God. But it is no uncommon thing to see other dispositions assuming the garb of humility, and claiming an excellence which they do not possess. The Prophet Jeremiah, when called to the prophetic office, declined it under an idea that he was “a child, and unable to speak.” But God said to him, “Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I shall command thee thou shalt speak.” His pretended insufficiency for the work was, in reality, no other than a cover for his dread of the dangers to which it would expose him: and therefore God, in order to remove the impediment, replied, “Be not afraid of their faces; for I am with thee, to deliver thee.” Thus Moses, when God said to him, “Come now, and I will send thee unto Pharaoh, that thou mayest bring forth my people, the children of Israel, out of Egypt;” replied, “Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?” This was specious enough, and had the semblance of true humility; but it was only a pretext, and a cover to his fears and unbelief. He had, forty years before, exerted himself with great vigour in behalf of that people, and had even slain an Egyptian who was contending with them: but they had thrust him from them, saying, “Who made thee a ruler and a judge over us?” and Pharaoh had sought his life, as forfeited to the laws of the land. Now, therefore, he was afraid that the people would shew the same disregard of his efforts, and that his slaughter of the Egyptian would be visited with the punishment which the laws of the land denounced against him. This indeed, did not at first sight appear to be his real motive: but his numerous refusals of the office delegated to him, repeated as they were under a variety of pretexts, clearly discovered at last what was in his heart, and justly excited the displeasure of God against him. But the very first answer of God should have been quite sufficient to remove every apprehension. God said to him, “Certainly I will be with thee:” and, having that assurance, he should without hesitation have gone forth to his destined labours.
Let us consider,
I. The extent of the promise—
As relating to him, it comprehended all that he could wish—
[True, his work was arduous, and to unassisted man impracticable: but, if God was with him, what could he have to fear? He would be guided by a wisdom that could not err, and he aided by a power which could not be overcome. With such an assurance, what had he to do with discouragements? Could Pharaoh hurt him, whilst he was under such protection; or the Israelites withstand his solicitations, when enforced by such powerful energy on their minds? Every difficulty should have vanished from his mind; and he should have leaped for joy at the prospect of effecting so great and good a work.]
But it relates to us also, and pledges God to an equal extent in our behalf—
[A similar promise was given to Joshua, on an occasion precisely similar: and that is quoted by the Apostle Paul as applicable to every true believer: “God hath said, I will never leave thee, nor forsake thee: so that WE may boldly say, The Lord is MY helper, and I will not fear what man shall do unto me.” Here the very promise made to Moses, is renewed to Joshua, and declared to belong to us also. Whatever difficulties, therefore, we may have to encounter in the discharge of our duty to God, we need not fear: his promised presence shall be with us in our efforts, and his almighty power secure to us a successful issue.]
The more minute consideration of the subject will fall under the next head of my discourse, whilst I endeavour to shew,
II. The encouragement it affords to us—
We may properly view it, in the first place, as applicable to Ministers—
[Ministers have, if I may so speak, the very same office delegated to them as was assigned to Moses: they are sent to bring men out of spiritual thraldom, and to deliver them from a bondage far more terrible than that of Egypt. The power that opposes them is fax stronger than that of Pharaoh; and the unhappy captives are in love with their chains: they are themselves as averse to leave their hard taskmaster, as he is to lose their services. Were we to go in our own strength, we should soon desert our post; as Moses did, when, in reliance on his own arm, he prematurely proffered to the people his assistance. But with the promise of God’s presence, a promise specifically given to us by our Divine Master for our encouragement, we go forth with confidence; and to every obstacle that is in our way, we say, “Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain.” We know that the persons to whom we speak are as incapable of hearing our words, as dry bones scattered upon the face of the earth: yet do we not despond, or even doubt the efficacy of our ministrations for those to whom we are sent: and, in dependence on this word, we hope and believe, that the word which we speak shall prove “the power of God to the salvation” of those who hear it. We are not unmindful of the question put by the Apostle, “Who is sufficient for these things?” but, if the rod of Moses wrought effectually in his hand for the deliverance of Israel, we have no fear but that the word of God, by whomsoever administered, shall be alike effectual for all the ends for which it is sent. It is “the rod of God’s strength;” and not all the powers of darkness shall be able to withstand it.]
But it is also applicable to God’s people generally throughout the world—
[To this extent, as we have before observed, St. Paul applies it: and every believer needs it for his support. Every one is engaged in a great work, for which no finite power is sufficient: every one, therefore, needs to be encouraged with an assurance, that God will be with him in all his endeavours to perform it, and will secure to him the desired success. Believer, hast thou much to do for God, even so much as thou couldest have no hope of effecting without the arm of Omnipotence exerted in thy behalf? Hear what God has said for thine encouragement: “Fear thou not, for I am with thee; be not dismayed, for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.” See here, how God, in every successive part of these promises, accommodates himself to thy weakness and thy fears. When he says, “I am with thee,” a thought may perhaps arise, that he will be with thee only to witness thy defeat: he therefore adds, “I will be thy God.” Does a sense of thy weakness press upon thee? he further says, “I will strengthen thee.” Art thou still discouraged, because the work is left to thee? he adds, “I will help thee.” Art thou still dejected, through an apprehension of thy failure at last? he takes the whole responsibility on himself, and declares, for thy comfort, “I will altogether uphold thee with the right hand of my righteousness.” This may serve to shew (what we forbore to specify under the former head) the extent to which this promise goes, in relation to every thing which our necessities may require.
Again; Hast thou also much to suffer for God in thy Christian course? Doubtless thou must have some cross to bear, else thou couldest not be conformed fully to thy Saviour’s image. But, whether thy trials be more or less severe, the promise in my text secures to thee an effectual help, and a sure deliverance. For thus saith the Lord: “When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee: for I am the Lord thy God, the Holy One of Israel, thy Saviour.” Here again the extent of the promise clearly appears, and its perfect sufficiency for every trial to which thou canst be exposed.
Is there yet a lurking apprehension that in the extremity of death thy heart will fail? At this season, also, shall the presence of thy God afford thee effectual support: “Though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me; thy rod and thy staff they comfort me.” Now, though the valley of this shadow of death may comprehend the whole of the present life as beset with snares and difficulties, yet it must include the closing scenes of life, as well as those that have preceded it; and, consequently, when our flesh and heart fail, we may be assured that “God will be the strength of our heart, and our portion for ever.”]
LEARN from hence—
1. To undertake nothing but in dependence on God—
[When God vouchsafed his assistance to Israel, no man could stand before them: but when they went up against the Canaanites in dependence on an arm of flesh, they were put to flight and slain. So it will be with us, if we presume to engage in any thing without first asking counsel, and imploring help, from him. God is jealous of his own honour: and if we place our reliance on any thing but him, we must expect a curse, and not a blessing, on all our labours.]
2. To shrink from nothing to which he calls us—
[If Moses was forbidden to shrink from the duties imposed on him, what shall we not willingly and confidently undertake for God? We must not contemplate human means, when the path of duty is clear; but must expect him to “perfect his own strength in our weakness.” With him it is alike “easy to save by many or by few:” nor need we doubt a moment, but that “through Christ strengthening us we can do all things.” “If God be for us, who can be against us?”]
3. To despair of nothing which we undertake at his command—
[We may be in the path of duty, and yet find many difficulties, even such as may appear utterly insuperable. Moses himself was so discouraged by his want of success, that he complained of God as having disappointed and deceived him. But he succeeded at last: and the very difficulties which had discouraged him served but the more to illustrate the power and grace of God. So may we find it for a season: but we should bear in mind, that his word, which he has pledged to us, is immutable, and that his counsel shall stand, though earth and hell should combine to defeat it. Let us then “commit our every way to him;” and, with a holy confidence, advance, “strong in the Lord, and in the power of his might.”]
LXV
THE SELF-EXISTENCE AND IMMUTABILITY OF GOD
Exod. 3:14.
And God said unto Moses, I AM THAT I AM: and He said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.
IT is of great importance that Ministers should be considered as ambassadors of God. And that they should deliver nothing which they cannot enforce with, Thus saith the Lord. Without this, their word can have but little weight. But ministrations thus supported will produce the happiest effects. Moses was commissioned to offer deliverance to the oppressed Israelites. But he rightly judged that they would ask, from whence he had his authority. He therefore inquired of God, what answer he should return. And received from God the direction recorded in the text.
To understand the words aright, we must consider,
I. The title God assumed—
The Deity had hitherto revealed himself to man by the name of God Almighty. Though he had been called JEHOVAH, he was not fully known by that name, even to his most highly-favoured servants. He now was pleased to assume a title similar to that; but, if possible, of still plainer import—
The name, I AM THAT I AM, represents him to be,
1. Self-existent—
[Creatures have only a derived, and therefore a dependent, existence. They are now what they once were not, and may again cease to be. But God from all eternity was precisely what he now is. To him therefore this august title may be properly applied. Nor are there wanting other similar descriptions of him to confirm it.]
2. Immutable—
[Every creature in earth and heaven is liable to change. But “with God there is no variableness, neither shadow of turning.” He himself claims immutability as his own peculiar prerogative. And in this view, the title assumed in the text must ever belong to him.]
3. Incomprehensible—
[No words can convey, or imagination conceive, an adequate idea of God. Hence God does not endeavour to explain his nature to Moses. But, by declaring himself to be what he is, intimates, that he is what can neither be comprehended nor expressed. His answer, in effect, was similar to that which he afterwards gave to Manoah.]
The title thus explained, it will be proper to consider,
II. For what end he assumed it—
The Israelites were extremely debased by means of their long bondage. It was necessary therefore to prepare their minds for the intended deliverance—
[Though they groaned under their oppression, they were too much reconciled to their yoke. They rather affected a mitigation of trouble, than the attainment of liberty. Though the promises made to their fathers were not wholly forgotten, the accomplishment of them was not cordially desired. Indeed, they scarcely conceived it possible that their emancipation should be effected. Hence it was necessary to stimulate their desires, renew their hopes, and confirm their expectations, of a better country.]
The title which God assumed was admirably adapted to this end—
[If God was so incomprehensible a Being, he could easily devise means of executing his own sovereign will and pleasure. If he was the one self-existent, independent Creator of the universe, all creatures must be wholly subject to his control. And if he were absolutely immutable, he could not recede from the covenant entered into with their fathers. He therefore could not want either inclination or power to deliver them. Yea, He could not but deliver them for his own great name’s sake. He could not be I AM, if his promised interposition should be either withheld or defeated. Thus the declaration of his name must inspire them with confidence, and induce them willingly to put themselves under the direction of Moses.]
INFER,
1. What a solemn attention does the Gospel demand!
[The Gospel is a message of mercy to those who are in bondage to sin. And they who preach it are ambassadors from the great I AM. Jesus, who sends them forth, assumes to himself this very title. To the same effect also his character is drawn in the Epistle to the Hebrewsg. He has commissioned his servants to go forth into all the world; and promised (as God did to Moses) to be always with themi. Shall we then make light of the mercy which He offers to us; or doubt his power and willingness to fulfil his promises? Shall we thrust away his servants, saying, Why dost thou interfere with us? Let us remember who it is that speaks to us in the Gospell. Every faithful Minister may say, I AM hath sent me unto you. Nor, though miracles have ceased, shall signs be wanting to confirm the word: the deaf shall hear, the blind see, the lame walk, the lepers be cleansed. And blessed is he whosoever shall not be offended at the Redeemer’s voice.]
2. What encouragement is here afforded to those who are groaning under spiritual bondage!
[God brought out his people safely, notwithstanding all their difficulties; and in due time put them into possession of the promised land. Shall the spiritual redemption offered by him be less effectual? Are not his power and faithfulness the same as in former ages? Will he not remove our obstacles, supply our wants, and destroy our enemies? Surely there are none so weak but they shall be made to triumph. Nor shall the Prince of Darkness oppose with more success than Pharaohp. Behold, then, I AM hath sent me to proclaim these glad tidings. Let all arise, and cast off their yoke, and burst their bands asunder. Let not unbelief represent the obstacles as insurmountable; nor fear induce you to comply with the imperious dictates of the world. Behold! the Pillar and the Cloud are ready to conduct your path. The great I AM is for you: who then can be against you? Go forth; and universal nature shall applaud your stepsr.]
LXVI
MOSES DECLINING THE COMMISSION GIVEN HIM
Exod. 4:10–14.
And Moses said unto the Lord, Q my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue. And the Lord said unto him, Who hath made man’s mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the Lord? Now therefore go; and I will be with thy mouth, and teach thee what thou shalt say. And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send. And the anger of the Lord was kindled against Moses.
THAT iniquity should prevail among the blind and ignorant, is no more than might reasonably be expected: but when we behold it in the most eminent saints, we are ready to exclaim, “Lord, what is man, that thou art mindful of him, and the son of man, that thou so regardest him?” It should seem indeed that God has determined to stain the pride of human glory, by recording the faults of his most favoured servants. It is remarkable that those who are most noted in Scripture for their piety, not only fell, but manifested their weakness in those very graces for which they were most distinguished. Abraham yielded to unbelief, Job to impatience, Moses to anger, Peter to fear. The circumstances here related concerning Moses, clearly shew, not only what Moses was, but what human nature is, when put to the trial. The following observations therefore, while they elucidate the text, will lead us to behold our own faces as in a glass.
I. There is in man a backwardness to engage in God’s service—
[Who was this man? Moses, in some respects the most pious of mankind. What was the service to which he was called? The most honourable and beneficial that could possibly be assigned him — — — Yet, with a pertinacity truly surprising, he persisted in declining it, and desired that any one might be employed in it rather than he.
We, it is true, are called to no such service. But is there no work committed to us? Has not God appeared to us in his word, and commanded us to devote ourselves to his service? Has not the Saviour bidden us to “deny ourselves, and take up our cross daily, and follow him?” And have we not shewn an utter aversion to obey his call? Glorious as his service is, have we not declined it; and, like Moses, been more studious of our own ease than either of God’s honour or the benefit of our fellow-creatures? Because we have foreseen difficulties, we have been unwilling to embark in the cause of God and of our own souls; when we ought rather to have gloried in enduring hardships for God, and closed with the proposal at once, saying, “Here am I, Lord; send me.”]
II. We are prone to cloke this backwardness with vain excuses—
[Moses would not in plain terms refuse to obey his God: but he tried by even method to excuse himself from undertaking the office assigned him. He first pretends to decline through modesty: and we might have given him credit for real humility, if his subsequent refusals had not shewn that he was actuated by a far different principle. When God has obviated all objections arising from his unworthiness, then, in direct opposition to God’s promise, he objects, that the people will not believe his message. To remove all apprehensions on this ground, God works three miracles before him, and commissions him to perform the same in the sight of Pharaoh and the people of Israele. Still averse to engage in this work, he pleads his want of eloquence, and his consequent unfitness for such an undertaking. To obviate this, God asks him, “Who made man’s mouth;” and whether He, who had given him the faculty of speech, was not able to give effect to his endeavours? Yea, he promises to “be with him, and to teach him what he shall say.” And does not all this overcome his reluctance? No: he still declines the service, and begs that God would employ any other person rather than himself.
Now we say that these were rain excuses: for the real principles by which he was actuated, were unbelief and cowardice. He had failed in this attempt forty years before, when he had run unsent, and acted in his own strength, and striven for the victory with no other than carnal weapons; and now he is apprehensive of another failure, when expressly sent, and furnished with a wonder-working rod, and assured of success by a God of almighty power and unimpeachable veracity. Moreover, as on the former occasion Pharaoh sought his life, he is afraid to put himself within his reach, lest he should execute his threats upon him.
And what are the pleas whereby we attempt to justify or extenuate our neglect of God? Have they any solidity? yea, have they any foundation in truth? Are they not mere excuses? and is not an aversion to the service to which we are called, the true reason of our declining to engage in it? We will not say in plain words, ‘I hate God; I hate religion; I am determined never to follow the Saviour’s steps:’ but we pretend that this is not a convenient season, or that the work to which we are called is impracticable. Yes; if we will only suffer our own consciences to speak, they will tell us that our pleas are mere excuses, and that, in fact, we are hypocrites, and dissemblers with God.]
III. However satisfactory our excuses may appear to ourselves, they will only bring upon us the divine displeasure—
[Possibly Moses was unable to discern the true workings of his own heart: but did not God spy them out? and was not God’s anger kindled against him? How God manifested his anger, we know not: it is sufficient to know God’s “judgment was according to truth.”
Who then are we, that we should think to impose upon God, or to hide from him the motives by which we are actuated? Has he not cautioned us sufficiently against such fatal mistakes, saying, “Be not deceived; God is not mocked: whatsoever a man soweth, that shall he also reap?” Has he not warned us, that we shall certainly incur his displeasure, if we suffer any thing to keep us back from his service? He has mentioned the excuses made by those whom he invited to his feast: one had bought a piece of ground; and another a yoke of oxen which he wanted to see; another had married a wife, and therefore could not come. Now these were as weighty excuses for not going to an entertainment, as any that you can urge for not serving your God: and yet he declared that none of them should ever taste of his supper. If this was the doom of those who were invited but once, do you think that you shall sit down at his supper, who hare rejected ten thousand invitations! No: you may excuse your supineness by saying, “There is a lion in the way; there is a lion in the streets;” but he will say, “Thou wicked and slothful servant!” “Cast the unprofitable servant into outer darkness.” The spies thought they had reason enough for postponing the invasion of the promised land: but they were all excluded from it; as were all others who yielded to their pernicious counsels.]
ADVICE—
1. Beware of self-deception—
[The heart is deceitful above all things: and we have a subtle adversary, who will not fail to help forward the most fatal delusions. We see how others are biased, and how empty the pleas are by which they often justify their conduct. Let us see in them an image of ourselves; and learn to suspect the treachery of our own hearts. Let us remember that we cannot deceive our God; and that the time is coming when we shall be judged, not by our professions, but by our practice.]
2. Learn what are the duties to which you are called—
[With respect to particular steps in life, it may be extremely difficult to judge: but about a life of devotedness to God there can be no doubt. Endeavour then to ascertain what the Scriptures require of you; and set yourselves instantly to fulfil it. Do not invent excuses to shift off your duty; but look up to God to direct you in his way, and to strengthen you for the performance of all his will.]
3. Yield not to any discouragements in the way of duty—
[It is not to be expected that you should meet with no difficulties. You must doubtless have conflicts, and many of them severe: but “greater is He that is in you than he that is in the world.” You may not improperly, in a view of your own weakness, say, “Who is sufficient for these things?” but you must never forget who has said, “My grace is sufficient for you.” Go on then, expecting assuredly that “your strength shall be according to your day of trial;” that the weaker you are in yourselves, the more shall “Jehovah’s strength be magnified in your weakness;” and that “you shall at last be more than conquerors through Him that loved you.”]
LXVII
PHARAOH’S IMPIETY
Exod. 5:2.
And Pharaoh said, Who is the Lord, that I should obey his voice, to let Israel go? I know not the Lord, neither will I let Israel go.
MANY of the characters in the Old Testament are “set forth to us as examples;” and their history is recorded “for our admonition, upon whom the ends of the world are come.” Amongst these, Pharaoh holds a very conspicuous place. When he persisted in his rebellion against God, Moses was inspired to declare to him what a monument of God’s indignation he should be made to all future generations, and that God had raised him up to his exalted station for that express purpose. Not that God had infused any evil disposition into his mind; but by investing him with regal authority, and continuing him in the exercise of that authority notwithstanding his impious abuse of it, he enabled Pharaoh to display more conspicuously the wickedness of his heart, and to involve himself and his whole kingdom in more awful judgments than he could have done if he had moved in the situation of a private man. St. Paul quotes this declaration, in order to shew, that God disposes of men according to his sovereign will and pleasure, either converting them unto himself, or permitting them to proceed in their wickedness, in such a way as shall ultimately conduce most to the honour of his own name, and to the accomplishment of his own eternal purposes. In this view, the passage before us is commended to us, as of singular importance. It shews us, not only what Pharaoh was, but what human nature itself is, if left to manifest its dispositions without restraint. I shall take occasion from it, therefore, to shew,
I. The impiety of Pharaoh—
I will bring it before you in a brief but comprehensive way. Mark,
1. Its source—
[It arose from pride and ignorance. Because there was no man of greater eminence than himself on earth, this unhappy monarch imagined that there was none above him even in heaven. Poor foolish worm! swelling with his own importance, whilst the plagues inflicted on him shewed how impotent he was to repel the assaults of the meanest insects. What insufferable arrogance was there in that question, “Who is the Lord, that I should obey his voice?” And what horrible impiety in that declaration, “I know not the Lord; neither will I let Israel go!” True, thou son of Belial, thou hast unwittingly assigned the real cause of thine obstinacy: “I know not the Lord.” As St. Paul says of the Jews, “Had they known, they would not have crucified the Lord of gloryd,” so say I to thee: Hadst thou known what a great and holy Being thou wast resisting, thou wouldst not have dared to withstand him thus. No: thou wouldst have bowed before him, and submitted instantly to his commands. Thy profaneness was proof enough of thine ignorance.]
2. Its operation—
[His obstinacy was irreclaimable, whether by judgments or by mercies. Nine successive plagues, and the removal of them all at thy request, were insufficient to subdue the pride and haughtiness of thy spirit. Not even the tenth, the greatest and heaviest of them all, prevailed on thee to desist from fighting against God. Thy relentings were only momentary: thy hardness returned the very instant thou wast out of the furnace: thine own consent thou didst recall; and follow with murderous rage those thou hadst permitted to go forth from, thy land. How blinded wast thou by the wickedness of thine own heart! Thou wast alike insensible to the evil and the danger of thy ways. And in this thou hast shewn what is, in every place and in every age, the sad effect of sin.]
3. Its issue—
[Whither did it lead this devoted monarch, but to shame and ruin? Thou saidst, “Neither will I let Israel go.” But when that Jehovah whom thou defiedst put forth his hand against thee, thou didst thrust them forth from thy land: and so anxious were thy whole people to get rid of them, that they loaded them with all their most valuable jewels, and with every thing that could be desired to speed their way.
But when they seemed to be entangled in the land, and an opportunity was afforded thee, as thou thoughtest, for their destruction, thou couldst not forbear: thou wouldst seize the occasion, and summon all thine hosts, and execute upon them thy vengeance to the uttermost. Thou sawest the sea opening for them a way: but hadst thou yet to learn that God would put a difference between the Israelites and Egyptians? Presumptuous wretch! thou wouldst follow them even through the sea itself, and lead on in passion thine infatuated hosts. I see thee enter within the watery walls which Omnipotence had raised: but there thou hastenest to thy destruction. Now escape from the snare into which thine impiety has led thee. Thou canst not: thy chariot wheels are broken; and too late dost thou find that Jehovah fights for Israel. Of all that followed this infuriated monarch, not one escaped; the sea came upon them, and overwhelmed them all; not so much as one was left, to report to Egypt the calamity they had sustained.]
But, not to dwell any longer on the impiety of Pharaoh, I shall proceed to that which is of more immediate interest to ourselves; namely, to shew,
II. To what an extent a similar spirit prevails amongst us—
To you the messages of heaven are sent—
[We, Brethren, are ambassadors of God to you, and in his sacred name do we bring you the counsels which we offer; and every word that is so delivered, in accordance with his mind and will, must be received, “not as the word of man, but as the word of God himself.” To every different class of hearers have we a message suited to their state. We call upon the licentious to forsake their evil ways; the worldling to seek for better things than this world can give; the formal and self-righteous to renounce their self-dependence, and to make the Lord Jesus Christ the ground of all their hopes.]
But who amongst you can be prevailed upon to obey the word?
[The same spirit by which Pharaoh was actuated, pervades the great mass of mankind; every one displaying it in a way suited to his own particular state. Some will openly say, with Pharaoh, “Who is the Lord, that I should obey his voice?” Others, who would not altogether express themselves in such impious terms, will yet in effect maintain the same language, and practically follow the some ungodly course. The inspired writers give this precise view of the ungodly world. Job speaks of them, as saying to God in his day, “Depart from us; for we desire not the knowledge of thy ways, what is the Almighty, that we should serve him? and what profit should we have, if we pray unto him?” David gives a similar representation of them in his day: “They have said, With our tongues shall we prevail: our lips are our own: who is Lord over us?” The Prophet Jeremiah gives exactly the same character of those in his age: all classes of the community said to his very face, in answer to the messages he delivered to them from the Lord, “As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee: but we will certainly do whatsoever thing goeth forth out of our own mouth, or cometh into our own hearts.” Now from these testimonies it is evident that I am not putting an undue construction on the words of Pharaoh, or pressing them too far, when I represent them as characterizing the spirit of the present day. It is clear that men do at this day “reject the word of the Lord,” and “cast it behind them,” and, in effect, say as he did, “Who is the Lord, that I should obey his voice?” It is obvious, too, that they do this in the midst of all the judgments and mercies with which God is pleased to visit them. There may be in many an occasional relenting, or purpose to amend: but all endeavour to lower the commands of God to the standard that is agreeable to their own minds; nor do any, except those who have been savingly converted to God, through Christ, ever surrender up themselves to God, or yield an unreserved obedience to his commands.]
And in what must your disobedience issue?
[Ask of persons in their career of sin, and they will tell you that they have nothing to fear. The confidence of Pharaoh and all his host exactly represents their state. Behold that whole army: onward they go, in prosecution of their bloody purpose: but little do they think how soon they will rue their folly, and how irretrievable will their ruin be m the space of a few moments. See them pressing forward: how little do they apprehend the fate that awaits them! So be-hold the various classes of ungodly men: how little do they dream of the destruction to which they are hastening! Wait but a few short moments, and they will all sink into everlasting perdition. But will not their confidence deliver them? No: the greater their confidence, the more certain is their ruin. But surely we may hope that their numbers will be some protection No: of the whole Egyptian army, not one soul escaped: nor, if the unconverted world were a million times more numerous than they are, should one single soul escape the wrath of God. They are willingly and determinately treasuring up wrath to themselves against the day of wrath: and at the appointed season it shall come upon them to the uttermost. Then they will know who that Lord is, whom now they so despise: and they shall find, to their cost, that “those who walk in pride he is able to abase.”]
SEE then, from hence,
1. How great is the folly of ungodly men!
[Were a child to contend in battle with a man, who would not upbraid him for his folly and presumption in entering into so unequal a contest? But what shall we say of those who set themselves in array against the Majesty of heaven? Truly, a contest of briers and thorns against a devouring fire would not be more absurd. And this is the very comparison which is made by God himself: “Who would set briers and thorns against me in battle? I would go through them, and burn them up together.” I pray you, Brethren, remember against whom it is that you fight. It is against Him, who by a word spake the universe into existence, and by a word could reduce it in an instant to absolute nonentity. Look at the fallen angels, and see the consequence of rebelling against God! Look at the antediluvian world, and say, whether it be not an evil and bitter thing to sin against him, and to provoke his displeasure. Were it possible for you to withstand his power or to elude his search, you might have some excuse for casting off his light and easy yoke: but indeed you must, ere long, be summoned to his tribunal, and receive at his hands a doom which can never be reversed. And “will ye be strong in the day that he shall deal with you, or will ye thunder with a voice like his?” I pray you, lay down the weapons of your rebellion without delay, and implore mercy at the Saviour’s hands, whilst yet “the day of salvation lasts, and the accepted time is continued to you.”]
2. How greatly are they to be pitied!
[See how secure they are in their own apprehensions, and how confidently they expect a successful termination of their conflicts! Unhappy men! Methinks I see you in the agonies of death, and behold you at the instant of your entrance into the presence of your God. Oh! could we but conceive your terrors, and hear your cries, and witness your unavailing lamentations, how should we pity you! Could we further behold the triumphant exultations of that cruel fiend, who was once your tempter, and will then be your tormentor to all eternity, how should we weep over you! And lastly, if we could behold you suffering the vengeance of eternal fire, under the wrath of Almighty God, methinks it would be too much for us to endure: the very sight would overwhelm us, even though we had no fears for ourselves. Verily, it was with good reason that the Saviour wept over the devoted city of Jerusalem: and we would that “our eyes also were a fountain of tears, to run down day and night” on account of your present obduracy, and on account of the miseries that await you in the eternal world!]
3. How desirable is the knowledge of God, as revealed in the Gospel!
[Never was there one who sought the face of God in vain. No: however long ye may have rebelled against God, there is mercy for you, if you turn to him with your whole hearts. Think how many of those who crucified the Lord of glory obtained mercy at his hands: and so shall you also, if you will humble yourselves before him, and seek for mercy through his atoning blood. “Not so much as one of you should perish, if you would but go to him.” No truly, “there is no condemnation to them that are in Christ Jesus.” “All that believe in him shall be justified from all things.” “Acquaint, then, Yourselves with God, and be at peace.” Seek “that knowledge of him which is life eternal.” And know, that, whilst “they who know him not, and obey not his Gospel, shall be banished from the presence of his glory,” his believing and obedient servants shall both serve him, and be served by him, in his kingdom and glory, for ever and ever.]
LXVIII
THE OPPOSITION THAT IS MADE TO RELIGION
Exod. 5:17, 18.
But he said, Ye are idle, ye are idle; therefore ye say, Let us go and do sacrifice to the Lord. Go therefore now and work.
MAN prides himself upon his reason: but let him be under the influence of passion or interest, and nothing can be found more unreasonable: his eyes are blinded, his heart is hardened, his conscience is seared, and his actions are nearer to those of a maniac, than of a rational being. Nor is his madness ever carried to a greater extent, than when religion is concerned. Look at the persecutors of God’s people, from Cain to this present moment: what have they been, but agents of the devil, fighting against God, and murdering their fellow-creatures with insatiable cruelty? A just specimen of their conduct we have in the history before us. Moses and Aaron were sent of God, to require that the Hebrew nation, who were then in Egypt, should go and offer sacrifices to him in the wilderness; where they might serve him without any fear of offending, or of being interrupted by, the people amongst whom they dwelt. Pharaoh not only refused his permission, but proudly defied Jehovah, and ordered immediately that such burthens should be laid upon the people as it was impossible for them to bear. On their complaining to him of the oppression which they suffered, and of the unmerited punishment that was inflicted on them, he relaxed nothing of his unrighteous decree, but exulted in their miseries, and dismissed them with invectives: “Ye are idle, ye are idle,” &c.
In discoursing on these words, it will be profitable to us to consider,
I. What is that sacrifice which God requires at our hands—
We, as well as the Hebrews, are called to sacrifice unto our God.
But is it our flocks and our herds that he requires? No: this is the message which he has sent us; “My son, give me thy heartb.” The sacrifice that he demands, is,
1. An humble heart—
[Every child of man must, at his peril, present this to God — — — And every one that presents it to him, shall certainly he accepted — — —]
2. A believing heart—
[“Without faith it is impossible to please God.” It is faith that renders every other offering pleasing and acceptable to hime. This he considers as a sacrifice — — — It was not sufficient, that penitents under the law confessed their sins, or that they brought their sin-offering to be presented by the priest: they must lay their hands upon the head of their offering, and thereby profess their faith in that atonement, which in due time was to be made for the sins of the whole world. In like manner we also must not only “acknowledge our iniquity,” but must by faith transfer it to the sacred head of Jesus, who atoned for it on the cross, and through whom alone we can ever find acceptance with God.]
3. A thankful heart—
[This is a tribute most justly due to Him, who has loaded us with so many benefits, but, above all, has redeemed us by the blood of his only-begotten Son. The command given us is, “Rejoice evermore;” “Rejoice in the Lord alway, and again I say, rejoice.” This is a sacrifice peculiarly pleasing to God — — — and “the very stones will cry out against us,” if we should refuse to offer iti.]
4. An obedient heart—
[This is the crown of all. It is the end of all. For this we repent; for this we believe; for this we give thanks to God: all without this were only a solemn mockery. It is in order to this that God has vouchsafed to us so many mercies — — — And we may be well assured, that every act of obedience, however small, if only it proceed from an humble, believing, and thankful heart, shall be accepted of himl.]
Reasonable as such a sacrifice is, we are shocked to see,
II. In what light it is regarded by an ungodly world—
Did Pharaoh contemptuously resist the divine mandate; did he treat the request of the Hebrews as a pretext for idleness; and did he make it an occasion for the most cruel oppression? Here we may see a true picture of the world at this day: it is precisely thus that religion is now opposed;
1. With contempt—
[Pharaoh regarded the proposal of Moses as unworthy of notice. He saw no necessity for either himself or others to obey the commands of God; nor did he believe that any evil consequences would ensue from disobedience. And how are the requisitions, which are now made to us in Jehovah’s name, attended to amongst us? Is not this the universal cry; ‘There is no need of so much religion; we shall do very well without it; we have nothing to fear, though we live in the neglect of it?’ Yes: all our exhortations to serve God with your whole hearts are, by many, considered in no better view than as weak, though well-intentioned, effusions of a heated imagination.]
2. With calumny—
[Men who choose not to obey the calls of God will always revile those who do. They will impute their zeal to hypocrisy, or idleness, or conceit, and vanity. They will presume to judge the motives of religious people, with as much confidence as if they could see the heart. Pharaoh had certainly no reason to ascribe to idleness the request that had been made to him: yet with a malignant triumph he professes to have seen through their motives, which he was determined to counteract. So, at this time, the enemies of true religion will represent the professors of it as heretical and seditious, and the Ministers of it as people that “turn the world upside down.”]
3. With oppression—
[It is happy for us that all possess not the power of Pharaoh; and that the law has affixed bounds to the tyranny of man. Were it not so, we should still see, that the natural enmity of man against his God is as fierce as ever. Civilization has altered our habits, but made no change at all in our hearts. Husbands, parents, masters, in numberless instances, obstruct the progress of religion in the hearts of those over whom they have influence; either requiring services that shall interfere with their religious duties, or laying snares to divert their attention from them. And when complaint is made by their injured dependents, they will shew no regard to then: consciences, but will exult in tyrannizing over them with their imperious mandate.]
ADDRESS—
1. The opposers of true religion—
[Many who in themselves are serious and devout, are as bitter enemies to spiritual religion as the most abandoned profligate can be. When the Jews wanted to expel Paul and Barnabas from Antioch, they could find no better, or more willing, agents than “devout and honourable women.” But it were better for any one to have a millstone about his neck, and to be cast into the sea, than to be found among the opposers of vital godlinesso. “Their Redeemer is mighty;” and he will avenge their cause. Instead therefore of setting yourselves against them, and calumniating them, inquire what is the reason that you yourselves are not religious. May not your own words be retorted upon you; “Ye are idle, ye are idle; therefore ye say, Let us not sacrifice unto the Lord?” Yes; it is no calumny to affirm this: “Go therefore now, and work.” Go; and instead of obstructing the sacrifices of others, present to God the sacrifice that he demands of you.]
2. Those who meet with persecution for righteousness’ sake—
[“All who will live godly in Christ Jesus are taught to expect persecution:” therefore think it not strange that you are called to suffer; but rather “rejoice that you are counted worthy to suffer for Christ’s sake.” Are you discouraged, because the relief you have sought for is withheld, and your troubles seem to increase? It was thus that God dealt with the Hebrews in the instance before us: and he not unfrequently deals thus with his people, in order that he may be the more glorified in their ultimate deliverance. If therefore the shadows of the night be still lengthened, you need not despair; for “at evening-time it shall be light;” and in the hour of your deepest distress God will surely interpose for your succour and relief. Take care however that the enemies of religion have no cause to find fault with you for neglecting the duties of your station. It is no little stumbling-block in their way, when you give them occasion to adopt the language of the text. See to it then, that you be active and diligent in every work to which God, in his providence, has called you. The direction given you by God himself combines worldly activity with spiritual fervour, and represents each of them, in its place, as truly acceptable to him; “Be not slothful in business, but fervent in spirit, serving the Lord.”]
LXIX
THE DESPONDENCY OF ISRAEL
Exod. 6:9.
And Moses spake so unto the children of Israel: but they hearkened not unto Moses, for anguish of spirit, and for cruel bondage.
“AS face answers to face in a glass, so does the heart of man to man.” We are apt, indeed, to imagine that the Jews were a people of more than ordinary depravity: but it is found that mankind almost universally act precisely as they did, under similar circumstances. We have here a remarkable instance of despondency. The Hebrews had been long groaning under a most cruel oppression: and God had sent his servant, Moses, to deliver them from it. But the effect of his interposition hitherto had been only to augment their troubles. Of this they had bitterly complained, as indeed had Moses himself also: and now, for their comfort, God sent them by Moses a most consolatory message, assuring them, that, however gloomy their prospects might appear to be, a most perfect deliverance was at hand. But they, we are told, “hearkened not unto Moses, for anguish of spirit, and for cruel bondage.”
Let us consider,
I. Their conduct on this occasion—
The testimony of Moses was in every respect worthy of credit—
[He had wrought before the people the miracles which God had commissioned him to work, in confirmation of his divine mission: and hitherto, if he had not yet succeeded in his embassy, he had executed his office with fidelity and courage. It might be supposed, indeed, that if Moses himself had fainted under the discouragement which they had experienced, much more might they. But, on the other hand, if God had renewed his commission to Moses, and expressly authorized him to assure them of a speedy and certain deliverance, so that his mind was left without any doubt of ultimate success, they might well receive his testimony, and rest upon it with composure.]
Nor could any thing be conceived more suited to their necessities—
[They were under the most “cruel bondage.” But Moses declared, that God had entered into covenant with their forefathers, Abraham, Isaac, and Jacob, to deliver them: that he had confirmed this covenant with an oath: that, from compassion to them, he was about to fulfil the engagements he had entered into: that he not only would deliver them from their sore bondage, but would, by the judgments which he would inflict on Pharaoh, make him more anxious to rid himself of them than ever he had been to detain them; and would constrain him, in fact, to “drive them out from his land.” He further declared, that God would bring them safely into Canaan, wherein their forefathers had sojourned as pilgrims and strangers, and give it them for their inheritance; and would “take them to him as his peculiar people, and be unto them a God,” yea, and “their God.”
In reporting to them these “great and precious promises,” he was careful particularly to make known to them the grounds on which they might be received with the most implicit affiance; for that God had repeatedly pledged his power and veracity for the performance of them. Thrice had God renewed that solemn declaration, “I am Jehovah,” the eternal, self-existent, and immutable Jehovah: and, times almost without number, he had undertaken to execute, with his own irresistible arm, the whole that he had promised: “I will bring you out; I will rid you I will redeem you; I will bring you into the land; I will give it you; I will take you to me for a people, and I will be your God.”]
Yet would not the people receive, or even “hearken to,” his words—
[Their minds were so wholly occupied with their present troubles, that they could think of nothing else: they were altogether overwhelmed with “anguish of spirit:” and so utterly did they despair of relief, that they desired to be left to live and die under their present servitude, rather than run the risk of augmenting their afflictions by any further application to Pharaoh in their behalf.]
Without dwelling any longer on their conduct, I beg leave to call your attention to,
II. The instruction to be derived from it—
We may notice from hence,
1. The weakness of the human mind—
[It has been justly said, that “oppression will make a wise man mad:” and the common experience of all is, that “hope deferred maketh the heart sickf.” In my text, we see both the one and the other strongly exemplified. And, in truth, where afflictions are great and of long continuance, the mind of every man is apt to faint: nor can any thing but divine grace adequately sustain it. Even David, when hunted by Saul as a partridge upon the mountains, forgat for a season the power and fidelity of his Protector, and in a fit of despondency exclaimed, “I shall one day perish by the hand of Saul.” So, under various circumstances, the Church of old complained, “My way is hid from the Lord, and my judgment is passed over from my God:” yea, “the Lord hath forsaken me, and my God hath forgotten me.” Sometimes her despair has been so entire, that she has even made the justice of it a ground of appeal both to God and man: “Shall the prey be taken from the mighty, or the lawful captive delivered?” But this experience, in whomsoever it be found, is decidedly contrary to the mind and will of God. We are never to limit the power of God, or to doubt his veracity. We are not to suppose, that, because we see not how deliverance can come, God is at any loss for means whereby to effect it. It is well to “have the sentence of death in ourselves, that we may not trust in ourselves, but in God who raiseth the dead,” and has promised to “judge his people and repent himself for his servants, when he seeth that their power is gone, and that there is none shut up or left.”]
2. The proper office of faith—
[Faith is to look, above all created things, to God; and to realize, under every dispensation, the presence of him that is invisible. It is to lay hold on God’s word, and to rest upon it, and to expect its accomplishment, in defiance of men or devils. It is to hope, even “against hope.” Its legitimate exercise may be seen in Abraham, when he was commanded to offer up his son: “I have no fear but that God will fulfil his promise in Isaac: even though I should reduce him to ashes upon an altar, God can raise him up again, yea, and will raise him up again, rather than suffer one jot or tittle of his word to fail.” “Being strong in faith, and giving glory to God,” he both formed, and acted upon, this assured expectation: and in proportion to the strength of our faith will be our confidence in God, even under the most discouraging circumstances. We shall say, “Though the fig-tree should not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet I will rejoice in the Lord, I will joy in the God of my salvation.”
Had Israel on this occasion been able to confide in God, how sweetly composed had their minds been in the midst of all their troubles! Let us learn to exercise this grace of faith, and under the darkest dispensations to say, “Though he slay me, yet will I trust in him.”]
3. The excellency of the Gospel dispensation—
[What Moses said to Israel, we are authorized and commissioned to declare to you. You are under a bondage far more cruel than that which Israel experienced: but in the name of Almighty God we come to you, and proclaim, that he has entered into covenant with his Son for your redemption; that he has confirmed that covenant with an oath; that he will bring you out from the power of sin and Satan, and conduct you in safely to the heavenly Canaan. For the fulfilment of all this he pledges to you his word, saying, in relation to every part of the work, ‘I, the immutable Jehovah, will do it for you: I will work; and who shall hinder?’ Only believe in him: believe that “what he has promised he is able also to perform.” You have seen what he did for Israel, notwithstanding their unbelief: what then shall he not do for you, if you will truly believe in Christ as your appointed Saviour? He will not only bring you forth out of the land of your captivity, but will preserve you throughout the whole of this dreary wilderness, and introduce you finally to the full possession of your glorious inheritance. Yes, Brethren, these things we declare unto you in the name of Almighty God: and if, with Caleb and Joshua, you will “follow the Lord fully,” like them you shall have your portion assuredly in the realms of bliss.]
LXX
GOD HARDENING PHARAOH’S HEART
Exod. 7:3.
I will harden Pharaoh’s heart.
AS there are in the works of creation many things which exceed the narrow limits of human understanding, so are there many things incomprehensible to us both in the works of providence and of grace. It is not however necessary that, because we cannot fully comprehend these mysteries, we should never fix our attention at all upon them: as far as they are revealed, the consideration of them is highly proper: only, where we are so liable to err, our steps must be proportionably cautious, and our inquiries be conducted with the greater humility. In particular, the deepest reverence becomes us, while we contemplate the subject before us. We ought not, on the one hand, to indulge a proud and captious spirit that shall banish the subject altogether, nor, on the other hand, to make our assertions upon it with a bold, unhallowed confidence. Desirous of avoiding either extreme, we shall endeavour to explain and vindicate the conduct of God, as it is stated in the text.
I. To explain it—
We are not to imagine that God infused any evil principle into the heart of Pharaoh: this God never did, nor ever will do, to any of his creatures. What he did, may be comprehended in three particulars—
1. He left Pharaoh to the influence of his own corruptions—
[Pharaoh was a proud and haughty monarch: and, while he exercised a most arbitrary and oppressive power over his subjects, he disdained to respect the authority of Jehovah, who was “King of kings, and Lord of lords.”
God, if he had seen fit, might have prevented him from manifesting these corruptions. He might have struck him dead upon the spot; or intimidated him by a dream or vision; or have converted him, as he did the persecuting Saul, in the midst of all his malignant projects: but he left him to himself, precisely as he does other men when they commit iniquity; and suffered him to manifest all the evil dispositions of his heart.
This is no other conduct than what God has pursued from the beginning. When men have obstinately “rebelled against the light,” he has “given them up to follow their own hearts’ lusts:” and we have reason to expect that he will deal thus with us, if we continue to resist his willc.]
2. He suffered such events to concur as should give scope for the exercise of those corruptions—
[He raised Pharaoh to the throne of Egypt, and thereby invested him with power to oppress. By multiplying the Jews, he made their services of great importance to the Egyptian empire. The labours of six hundred thousand slaves could not easily be dispensed with; and therefore the temptation to retain them in bondage was exceeding great. Besides, the request made of going to serve their God in the wilderness must appear to him frivolous and absurd; for, why should they not be content to serve him in the land? Moreover, the success of his magicians in imitating the miracles of Moses, would seem to justify the idea, that Moses was no more than a magician, only perhaps of a more intelligent order than those employed by him. The frequent and speedy removal of the judgments that were inflicted on him, would yet further tend to harden him, by making him think light of those judgments. Thus the unreasonableness of his opposition would be hid from him; and he would persist in his rebellion without compunction or fear.]
3. He gave Satan permission to exert his influence over him—
[Satan is a powerful being; and, when the restraints which God has imposed upon him are withdrawn, can do great things. He cannot indeed force any man to sin against his will: but he can bring him into such circumstances, as shall have a strong tendency to ensnare his soul. We know from the history of Job, how great things he can effect for the distressing of a most eminent saint: much more therefore may we suppose him to prevail over one, who is his blind and willing vassal. We do not indeed know, from any express declarations, that Satan interfered in this work of hardening Pharaoh: but, when we recollect how he instigated David to number the people; how he prevailed on Peter to deny, and Judas to betray, his Lord; how he filled the hearts of Ananias and Sapphira that they might lie unto God; and finally, how expressly we are told that he works in all the children of disobedience;” we can have no doubt respecting his agency in the heart of Pharaoh.
Thus, as far as respects a withholding of that grace which might have softened Pharaoh’s heart, and a giving him an opportunity to shew his malignant dispositions, and a permitting of Satan to exert his influence, God hardened Pharaoh’s heart: but as being a perfectly free agent, Pharaoh hardened his own heart: and this is repeatedly affirmed in the subsequent parts of this history.]
When once we have learned what was the true nature of God’s agency, and how far it was concerned in the hardening of Pharaoh’s heart, we shall beat no loss,
II. To vindicate it—
We must never forget that “God’s ways and thoughts are infinitely above ours;” and that, whether we approve of them or not, “he will never give account of them to us:” yet, constituted as we are, we feel a satisfaction in being able to discern their suitableness to the divine character. Of the dispensation then which we are considering, we may say,
1. It was righteous, as it respected the individual himself—
[It was perfectly righteous that Pharaoh should be left to himself. What injury would God have done, if he had acted towards the whole human race precisely as he did towards the fallen angels? What reason can be assigned why man, who had imitated their wickedness, should not be a partaker of their punishment? If then none had any claim upon God for the exercise of his grace, how much less could Pharaoh have a title to it, after having so proudly defied God, and so obstinately withstood his most express commands? If there was any thing unjust in abandoning Pharaoh to the corrupt affections of his heart, all other sinners in the universe have reason to make the same complaint, that God is unrighteous in his dealings with them. In that case, God could not, consistently with his own justice, permit sin at all: he must impose an irresistible restraint on all, and cease to deal with us as persons in a state of probation.
Again, it was righteous in God to suffer such a concurrence of circumstances as should give scope for the exercise of his corruptions. God is no more bound to destroy man’s free agency by his providence, than he is by his grace. Was it unrighteous in him to let Cain have an opportunity of executing his murderous project against his brother Abel? or has he been unjust, as often as he has permitted others to accomplish their wicked purposes? Doubtless he has interposed, by his providence, to prevent the execution of many evils that have been conceived in our minds: but he is not bound to do so for any one; nor could he do it universally, without changing the nature of his government, and the whole course of the world.
Moreover, it was righteous to give Satan liberty to exert his influence over Pharaoh. Pharaoh chose to believe the agents of Satan rather than the servants of the Most High God; and to obey their counsels rather than his. Why then should God continue to restrain Satan, when Pharaoh desired nothing so much as to yield to his temptations? When Ahab sent for all his lying prophets to counsel him and to foster his delusions, God permitted “Satan to be a lying spirit in the mouth of all those prophets,” that they might all concur in the same fatal advice. Was this unjust? Was it not agreeable to Ahab’s own wish; and was not the contrary counsel of the Lord’s prophet rejected by him with disdain? Pharaoh wished to be deceived; and God permitted it to be according to his own heart’s desire.
On the whole then, if men are to be left to their own free agency, instead of being dealt with as mere machines; and if God have ordered the general course of his providence agreeably to this rule, resisting the proud while he gives grace to the humble; then was he fully justified in suffering this impious monarch to harden his already proud and obdurate heart.]
2. It was merciful, as it respected the universe at large—
[We form erroneous conceptions of the divine government, because we view it on too contracted a scale. God, in his dealings with mankind, consults, not the benefit of an individual merely, but the good of the whole. Now this conduct towards Pharaoh was calculated exceedingly to promote the welfare of all succeeding generations. It has given us lessons of instruction that are of the greatest value.
It has shewn us the extreme depravity of the human heart. Who would have conceived that a man, warned as Pharaoh was by so many tremendous plagues, should continue, to the last, to set himself against the God of heaven and earth? But in him we see what men will do, when their pride, their passions, and their interests have gained an ascendant over them: they will defy God to his face; and, if softened for a moment by the severity of his judgments, they will soon, like metal from the furnace, return to their wonted hardness.
It has shewn us our need of divine grace. Widely as men differ from each other in their constitutional frame both of body and mind, they all agree in this, that “they have a carnal mind, which is enmity against God; and which neither is, nor can be, subject to his law.” We may all see in Pharaoh a striking portrait of ourselves: and if one be enabled to mortify the evils of his heart, whilst others continue in bondage to their lusts, he must say, “By the grace of God I am what I am.” If we have no more grace than Pharaoh in our hearts, we shall have no more holiness in our lives.
It has shewn us the danger of fighting against God. “Fools make a mock at sin,” and “puff at the threatened judgments” of God. But let any one see in Pharaoh the danger of being given over to a reprobate mind: let any one see in what our hardness of heart may issue: and he will tremble lest God should say respecting him, “He is joined to idols; let him alone.”
It has shewn us the obligations we lie under to God for the long-suffering he has already exercised towards us. We read the history of Pharaoh: happy is it for us, that we have not been left, like him, to be a warning to others. No tongue can utter the thanks that are due to him on this account. If we know any thing of our own hearts, we shall be ready to think ourselves the greatest monuments of mercy that ever were rescued from perdition.
Now these lessons are invaluable: and every one that reads the history of this unhappy monarch, must see them written in it as with the pen of a diamond.]
ADDRESS—
[We are told to “remember Lot’s wife:” and it will be well also to remember Pharaoh. Let none of us trifle with our convictions, or follow carnal policy in preference to the commands of God — — — Let the messages of God be received with reverence, and obeyed with cheerfulness — — — Let us be afraid of hardening our own hearts, lest God should give us over to final obduracy. If God withdraw from us, Satan will quickly comem: and if we are left to Satan’s agency, better were it for us that we had never been born. — — — Seek of God the influences of the Holy Ghost, who will “take away the heart of stone, and give you an heart of flesh.”]
LXXI
PHARAOH’S ELEVATION TO THE THRONE OF EGYPT
Exod. 9:16.
In very deed, for this cause have I raised thee up, for to shew in thee my power, and that my name may be declared throughout all the earth.
IT is justly said, in reference to evidence, that it is strong in proportion as it arises out of incidental points, which had no necessary connexion with the fact to be established. The same I may say in relation to the doctrines of our holy religion, especially those doctrines which are most controverted, and most stand in need of evidence for their support. Of this kind is the doctrine of election; which, being extremely opposed to the pride of human nature, meets with strong opposition from the carnal mind. I am far from saying that that doctrine is not extremely objectionable, if viewed as its adversaries, and not a few of its advocates also, are wont to state it; but, if viewed in its true light, and as the Scriptures themselves state it, I conceive that it cannot reasonably be doubted.
In the passage before us, there was no particular intention to establish that doctrine. Moses had laboured in vain to induce Pharaoh to let the people of Israel go to worship Jehovah in the wilderness. He had, as God’s appointed instrument, inflicted many plagues on the land of Egypt, and removed them again by his intercessions; and yet neither by the judgments nor the mercies had he prevailed on Pharaoh, who still continued to harden his heart against God. He now assumed a bolder tone; and declared, that not only should the Egyptians be smitten with pestilence, but that Pharaoh himself also “should be cut off from the earth,” for his obstinate resistance to God’s express commands. And then he delivers to him, from God himself, this awful declaration: “In very deed, for this cause have I raised thee up, for to shew in thee my power, and that my name may be declared throughout all the earth.”
This declaration it is my intention, in the present discourse,
I. To explain—
God here asserts, that he had raised up Pharaoh for a special purpose, with which his own glory was intimately connected. He had determined to bring forth his people from Egypt, in such a way as should display most remarkably his own power, and should bring glory to his name throughout all the earth. Some, by the expression “raised up,” understand restoring him to health from the disorder inflicted on him in common with his people and the magicians. But it does not appear that Pharaoh had been visited with that disorder: and the threatening in the verse before our text, “I will smite thee,” rather seems to shew, that he had not yet been smitten in his own person: but, whether we understand the words as relating to his elevation to the throne, or to a restoration to health, the main object of the declaration will be the same; namely, that God, knowing what would assuredly be the result of a further trial of his obedience, had determined so to try him, in order that by the issue of the contest God’s glory might be displayed throughout all the earth.
The substance of the declaration, then, may be considered as expressing the following truths—
1. That God allots to every man his station in life—
[Nothing can be more clear, than that the time and place of every man’s entrance into life is fixed by God. That we are born in this age and country has in no respect depended on ourselves: we might as well, if God had so ordained, been born of Heathen or Mahometan parents, or never have been permitted to see the light, and perished in our mother’s womb. We might have been brought into the world from parents either of the highest or lowest rank, and been doomed to occupy a place in society widely different from that which we at present fill. All this was true of Pharaoh, and it is equally true of every child of man. “Our times are in God’s hands,” and “he determines the bounds of our habitationb.”]
2. That he foreknows how every man will act in the situation to which he is called—
[He foresaw infallibly how Pharaoh would act in resisting all the means that should be used to bring him to a compliance with the divine command. Nor is there any thing hid from his all-seeing eye: if there were, it would be impossible for him to foretell, as he has done by his Prophets, the minutest circumstances that could occur, and at the distance of many hundred years. The prophecies relating to the death of our blessed Lord specify what should be said, as well as done, by persons who were least of all aware that they were fulfilling any prediction, and who would rather, if it had been possible, have prevented its accomplishment. We may be sure, therefore, that that testimony respecting him is true, “Known unto him are all things, from the beginning of the world.”]
3. That, whilst he leaves to every man the free exercise of his will, he overrules the actions of all for the accomplishment of his own eternal purposes—
[God, as we have observed, had decreed to magnify himself in his mode of bringing forth his people from Egypt. But, in order to this, it was necessary that his will should be opposed, and that occasion should be given for the executing of his judgments upon the oppressors of his people. He knew what Pharaoh would do under such circumstances: and he both preserved him in life, and elevated him to the throne, that he might have an opportunity of manifesting what was in his heart, and be able to carry into effect the dictates of his own depravity. In all that he did, he was perfectly a free agent: for though it is said, that “God hardened Pharaoh’s heart,” he did so, not by infusing any evil principle into him, but by giving him up to the impulse of his own inveterate corruptions. God foresaw how those corruptions would operate, and that they would lead to the accomplishment of his own eternal purpose: and he needed only to leave Pharaoh to the dictates of his own mind, to secure the final execution of all that he himself had ordained. God had determined every thing respecting the crucifixion of our blessed Lord: but he needed not to inspire the Jewish rulers with envy, or the Roman governor with timidity, or Judas with covetousness, or the populace with cruelty: it was sufficient to give them up respectively to the dominion of their own lusts; and they all infallibly concurred to “do what his hand and his counsel had determined before to be done.” It is precisely in the same way that we are to account for all that is done, whether it be good or evil; except that, in the effecting of what is good, he puts the desire to effect it into the heart of the agent, whilst in the perpetration of evil he merely gives up the person to the influence of his own lusts. In either case, the agent is perfectly free, and follows what is the bent of his own heart: only, in the one case, the heart is renewed, and in the other it is left under the power of its own depravity. Josiah and Cyrus both fulfilled the counsels of Heaven; the one by burning men’s bones on the altar which Jeroboam had raised, and the other by liberating the Jews from Babylon. Both these events were foretold hundreds of years before they came to pass; and the very names of the agents were declared hundreds of years before any persons of their name were known in the world. Sennacherib also fulfilled the will of Heaven, in punishing God’s offending people: “Howbeit he meant not so, neither did his heart think so; it was in his heart only to aggrandize himself at the expense of other nations.” But God, by all, accomplished “the counsel of his own willf:” and in all things “shall his counsel stand, and he will do all his will.”]
4. That by all, whatever their conduct be, he will eventually be glorified—
[That God will be glorified in the obedience of the righteous, is a truth which needs not to be confirmed: whatever they do, it is “to the praise of the glory of his grace:” and at the last day the Lord Jesus will come “to be glorified in his saints, and to be admired in all them that believe.” But will he be glorified in the ungodly also? Yes. He declared that he would “get himself honour upon Pharaoh and all his hosts:” and this he did by overwhelming them in the sea: and so he will do, also, in the destruction of the wicked, at the last day: he will then make known the inflexibility of his justice, and “the power of his wrath:” and the whole universe shall be constrained to say, “Even so. Lord God Almighty, true and righteous are thy judgments.”]
Having thus explained the declaration in my text, I proceed,
II. To improve it—
All Scripture is said to be “profitable for doctrine, for reproof, for correction, and for instruction in righteousness,” or, in other words, for the establishment of sound doctrine, and for the enforcing of a holy practice. For these two ends I will endeavour to improve the subject before us. And,
1. For the establishment of sound doctrine—
[The doctrine which I hinted at, in the commencement of this discourse, is strongly insisted on by the Apostle Paul; and the words of my text are adduced by him in confirmation of his statement. He is shewing that God, in the exercise of his mercy to the Jewish nation, had acted altogether in a way of grace, according to his own sovereign will and pleasure: that he had entailed his blessings on Isaac and his seed, instead of imparting them to Ishmael and his posterity; and, in like manner, had again limited them to Jacob, the younger son of Isaac, and withheld them from Esau, the elder son. This had God done “in order that his purpose according to election might stand, not of works, but of him that called.” Then, knowing that the proud heart of man would rise against this doctrine, and accuse it as “imputing unrighteousness to God,” he further confirms his statement by express declarations of God to Moses: “He saith to Moses, I will have mercy on whom I will have mercy; and I will have compassion on whom I will have compassion:” and from thence he draws this conclusion; “So, then, it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.” To this declaration he adds another of a similar tendency, addressed to Pharaoh, even the very words of my text: “For this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth:” from which words he draws again this remarkable conclusion; “Therefore hath God mercy on whom he will have mercy; and whom he will, he hardeneth.”
Now here the doctrine of election is stated in the strongest and most unequivocal terms. But let not any one imagine that the doctrine of reprobation is therefore true. God has not said in my text, “I have brought thee into the world on purpose to damn thee, and to get glory to myself in thine everlasting destruction:” no, there is no such assertion as that in all the Holy Scriptures. There is, in the Epistle of St. Peter, an expression which in sound has that aspect; but, when properly explained, it has no such meaning. It is said by him, “These stumble at the word, being disobedient; whereunto also they were appointed.” But to what were they appointed?—to disobedience? No: but to make that word, which they would not obey, an occasion of falling. God has ordained, that “they who will do his will, shall know of the doctrine, whether it be of God:” but that those who will not do his will, shall stumble at his word, and find the Lord Jesus Christ, as revealed in it, “a rock of offence, yea, a gin also and a snaren.” This will throw the true light upon our text: God did not bring Pharaoh into the world on purpose to destroy him: but, foreseeing the inveterate pride and obstinacy of his heart, he raised him to the throne, where he would hare an opportunity of displaying with effect those malignant dispositions, and would thereby give occasion for God to glorify himself, in an extraordinary display of his justice and his power, in the punishment of sin.
Here, then, we see the electing grace of God. God chose Moses, who had been in rank and authority the second person in the kingdom of Egypt, to be the deliverer of his people. Moses, when called to the work, declined it again and again; and might well have been left to reap the bitter fruit of his folly. But God, by his Spirit, overcame his reluctance, and upheld him in the performance of his duty. To Pharaoh he gave not this grace; but left him to the power of his own lusts. In making this distinction, God did no injury to Pharaoh. Neither Pharaoh nor Moses had any claim upon God. If, when Moses declined the honour which was offered him, God had transferred that honour to Pharaoh, and given up Moses to the evil of his own heart, he would have done no injury to Moses: Moses would have brought the punishment upon himself, by his own wickedness: and God had a right to bestow his grace on whomsoever he pleased: and consequently, in leaving Pharaoh to harden his own heart and to perish m his sins, whilst he shewed mercy to Moses, and made him an honoured instrument of good to the Jewish nation, God did no injury to Pharaoh or to any one else: in the exercise of mercy, he acted as an Almighty Sovereign; and in the exercise of judgment, he acted as a righteous Judge, in perfect consistency with justice and with equity. We see at all events the fact, that “God did, after much long-suffering, make known on one his wrath, as on a vessel of wrath that had fitted itself for destruction;” and that toward another “he made known the riches of his glory, as on a vessel of mercy which he himself had prepared unto glory.” The exercise of his mercy was gratuitous and without desert; but the exercise of his displeasure was merited and judicial.
Now what is there here to be offended with? The fact is undeniable: and, if God was at liberty to exercise his sovereignty in such a way then, he is at liberty to do it still: and if he may justly do it in any case, as that of Ishmael and Isaac, or of Esau and Jacob, or of Pharaoh and Moses, he may with equal justice do it in every case. Let us, then, not ignorantly and proudly deny to him a right, which all of us claim for ourselves—even that of dispensing our favours to whom we will. If no one has a claim on him, no one has a right to complain if a favour which he despises is withheld from him: on the other hand, the person on whom that special favour is conferred, must to all eternity adore the sovereign grace that has dispensed it to him.]
2. For the enforcement of a holy practice—
[All of us, whether high or low, rich or poor, are in the station, which God, in his infinite wisdom and goodness, has allotted to us. The rich therefore have no reason to boast; nor have the poor any reason to repine. The different members of our own body have not all the same office: but God has “placed each member in the body, as it has pleased him;” and for purposes which each is destined to accomplish. One great duty is common to us all; namely, that of discharging to the utmost of our power our respective offices, and of bringing to God that measure of glory of which he has made us capable. God is, in reality, as much glorified in the submission of the poor, as in the activity of the rich. The eye, and the foot, equally subserve the interests of the body, whilst discharging their respective functions; and equally display the goodness of our Creator, in so administering to our wants. Let us then simply inquire, what that service is which we are most fitted by capacity and situation to perform; and let us address ourselves to it with all diligence. If placed, like Pharaoh, in a post of great dignity and power, let us improve our influence for God, and account it our honour and happiness to advance his glory. If called, like Moses, to labour for the deliverance of God’s people from their spiritual bondage, let us execute our office with fidelity, and never rest till we have “finished the work which God has given us to do.” Thus shall we acceptably fulfil the ends of our creation; and God will be glorified in us, both in time and in eternity.]
LXXII
THE DANGER OF DISREGARDING THE WORD OF GOD
Exod. 9:20, 21.
He that feared the word of the Lord among the servants of Pharaoh, made his servants and his cattle flee into the houses: and he that regarded not the word of the Lord, left his servants and his cattle in the field.
THE word of God in every age has met with a very different reception from different people: from the antediluvian scoffers to the present moment, the generality have deemed it unworthy of their attention, while a few have regarded it with reverence and godly fear. Never had any declaration a better title to belief than that to which the text alludes: Moses had already, in the space of a few days, foretold many judgments, which were instantly inflicted or removed according to his predictions; and since they had not been effectual to subdue the stubborn heart of Pharaoh, he announced the determination of God to send another judgment on the land of Egypt, even a storm of hail and lightning, which should destroy every man and beast that should be exposed to its fury. There were many however who despised the threatening, and disdained to send their servants and cattle to a place of shelter: but others, who had profited by past experience, used with eagerness the precaution suggested to them—
From this circumstance we are led to shew,
I. How a regard for God’s word will influence men here—
In all temporal concerns men are affected by any report in proportion to its credibility and importance—
[If they hear of any great good that is placed within their reach, they feel a desire after it springing up in their minds: if there be some considerable probability of their attaining it, their hopes are excited, and their endeavours multiplied in order to secure it. If the possession of it appear near and certain, they already congratulate themselves on the expected acquisition, though not without a mixture of anxious suspense. On the other hand, do they hear of any great evil that may come upon them? they begin to be disquieted: does it approach nearer and nearer? they think how they may avoid it, and use every precaution that prudence can suggest: does it appear imminent and almost unavoidable? their fears and anxieties are proportionably increased. Nor are these effects peculiar to any times, places, or persons: they will be found on examination to be invariable and universal.]
Thus it must also of necessity be with respect to men’s spiritual concerns, in proportion as what God has spoken concerning them is believed and felt—
[Suppose a person to be thoroughly persuaded that, “except he recent he must eternally perish;” that, “except he be born again of the Spirit, he cannot enter into the kingdom of heaven;” and that, “he that hath the Son hath life, and he that hath not the Son of God hath not life;” what effect must such momentous truths produce upon his mind? Must he not of necessity begin to inquire into the meaning of these expressions, and feel a solicitude to have these questions satisfactorily determined: ‘Am I a real penitent? Am I born again? Have I the Son of God?’ If he doubt the truth of these things, and think they may be taken in a lower sense, he will of course be less concerned to attain the experience of them; or, if other things appear to him of superior importance, he will attend to those things in preference. But let him have that faith which gives a present subsistence to things future, and a demonstrable reality to things invisible, and it will be impossible for him to trifle with such solemn declarations. It is true, he may sin against the convictions of conscience; but if he continue so to do, it is evident that his convictions are not proportioned in any degree to the importance of eternal things, and that he cherishes a secret hope of escaping by some means or other the judgments denounced against him. Let him but feel the worth of his soul in a degree proportioned to its value; let him estimate that as men estimate the worth of their natural life, and he could no more resist habitually the convictions of his mind, than he could sit composed, while his house and family were ready to be destroyed by fire: he would surely resemble those Egyptians who sought shelter for their servants and cattle; he would “flee from the wrath to come, and lay hold on eternal life.”]
Such a practical attention will be given to the word of God by all who truly believe it, because they know,
II. How it will affect their state hereafter—
The distinction put between the believing and unbelieving Egyptians related merely to this present life: but the Scriptures authorize us to declare that a similar distinction will be made between believers and unbelievers in the day of judgment. Yes assuredly,
1. They who have sought the appointed refuge shall be saved—
[Christ is that hiding-place to which all are enjoined to flee: every other covert will be found “a refuge of lies, which the hail shall sweep away:” but Christ is a sure refuge, “to which whosoever runneth shall be safe.” Whatever we may have been, and whatever we may have done in past times, we have nothing to apprehend from the wrath of God, provided we be found in Christ.” “Believing in him, we are justified from all things,” and shall unite for ever with the murderous Manasseh, the adulterous David, the filthy Magdalen, and the persecuting Saul, in singing “Salvation to God and the Lamb!” We must not however be understood to say, that an attention to the faith of the Gospel will save us, while we neglect its practical injunctions: far from it: but this we do say, that the vilest of sinners may find “acceptance in the Beloved;” and that “all who put their trust in him may be quiet from the fear of evil.” The declaration of God himself is, “There is no condemnation to them that are in Christ Jesus.”]
2. They, on the contrary, who have despised the offers of mercy, shall perish—
[“Whatsoever men sow, that shall they also reap:” and though God’s vengeance may be long delayed, it shall surely come at last. What if we see no symptoms of it now? There was no appearance of a deluge when Noah warned the old world; nor were the fire and brimstone visible, when Lot entreated his sons-in-law to escape with him from Sodom; yet were the predictions relative to these events exactly fulfilled: he who built the ark, and he who fled from the devoted city, were preserved; while they who took not warning, were destroyed. So also shall it be in the last day: “the unbelief of men shall not make the faith of God of none effect.” “Their covenant with death shall be disannulled, and their agreement with hell made void: when the overflowing scourge shall pass through, they shall be beaten down by it.” Nor shall the excuses, which they now urge with so much confidence, avail them. It is probable that many of the Egyptians might expose themselves to danger in consequence of urgent business, or from what they judged a necessary obedience to the commands of their masters; but they perished notwithstanding. So shall that word be verified in spite of all excuses, “Whoso despiseth the word shall be destroyed; but he that feareth the commandment, shall be rewarded.”]
ADDRESS,
1. Those that disregard the word of the Lord—
[There are, alas! too many who “stumble at the word, being disobedient:” their language is, “As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee.” If they do not avowedly reject the word, they shew by their conduct, that they consider its doctrines as fanatical, its precepts as harsh, its promises as illusory, and its threatenings as vain. But, while “they thus practically reject the word of the Lord, what wisdom is in themf?” Doubtless if they who were in the midst of the storm saw any of their neighbours housed, they would cast a wishful look at them: and will not their lot be envied in the last day, who shall have taken refuge in Christ, and found protection from the wrath of God? Let then the remembrance of what took place in Egypt operate powerfully on our hearts. Let us “search the Scriptures, and make them our meditation day and night.” Let us take them “as a light to our feet and a lantern to our paths.” Let us “treasure them up in our hearts,” and labour to follow the directions they give us. Let us “receive the word with meekness,” “not as the word of men, but as it is in truth, the word of God.” Let us beg of God that it may be “quick and powerful, and sharper than any two-edged sword, piercing to our inmost souls, and discovering to us the very thoughts and intents of our hearts.” Let God’s blessed word regulate our hearts and lives: then will God look upon us with favourable acceptance, and acknowledge us as “his in the day that he shall make up his jewelsh.”]
2. Those who fear the word of the Lord—
[Some there are amongst us, we trust, who having once, like good Josiah, wept on account of the denunciations of God’s wrath, now, like holy Job, “esteem God’s word more than their necessary food.” There is not a threatening in it which they dare to despise, or a promise which they do not desire to enjoy, or a precept which they do not labour to obey. They desire nothing so much as to be “cast into the mould of the Gospel,” and to be “sanctified by means of it in body, soul, and spirit.” To all of this character I say, Happy are ye; for if “ye tremble at the word” of God, ye have no reason to tremble at any thing else. Ye may look at death with complacency, and at hell itself without terror, since ye are screened under the shadow of your Redeemer’s wings. Envy not then the liberty, and the thoughtlessness of sinners; neither let their revilings deter you from your purpose. The time is quickly coming when your God will appear to their shame and to your joy. Then the wisdom of your conduct will be seen in its true colours: and you shall understand the full import of that question, “Doth not my word do good to him that walketh uprightlyk?”]
LXXIII
ON DELAYING OUR REPENTANCE
Exod. 10:3.
Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me?
IT cannot be denied that Pharaoh was a remarkable character, raised up by God himself to be a monument of God’s power throughout all generations. Yet we mistake if we think that the dispositions which he exercised were peculiar to him: the occasions that called them forth into exercise, were peculiar; but the dispositions themselves were the common fruits of our corrupt nature, visible in all the human race. The command given to Pharaoh to permit all the Hebrews to go into the wilderness to offer sacrifice to their God, he chose not to comply with: and all the judgments inflicted on him, and the mercies vouchsafed to him, were ineffectual for the subduing of his rebellious spirit, and for the reducing of him to a willing obedience. And every one who reads the history of these events stands amazed at the pride and obduracy of his heart. But if we would look inward, and see how we have withstood the commands of God, and how little effect either his judgments or his mercies have produced on us, we should find little occasion to exult over Pharaoh: we should see, that, however circumstances then elicited and rendered more conspicuous the evils of his heart, the very same corruptions, which he manifested, are in us also, and that every individual amongst us has the same need as he of the expostulation in the text; “How long wilt thou refuse to humble thyself before me?” And it is remarkable that this very account of Pharaoh was ordered to be transmitted to the latest posterity, in order that the children of all succeeding generations might see in it what his enemies are to expect at His hands, and what his friends.
That we may render this subject the more generally useful, we will,
I. Shew wherein true humiliation consists—
A full and abstract investigation of this point would lead us too far: we shall therefore confine ourselves to such particulars as the context more immediately suggests. True humiliation then consists in,
1. A deep and ingenuous sorrow for sin, as contrasted with forced acknowledgments—
[If confessions extorted by sufferings or by fear were sufficient evidences of humility, Pharaoh would never have received the reproof in our text: for on the plague of hail being inflicted, he sent for Moses and said, “I have sinned this time. The Lord is righteous; and I and my people are wicked.” But notwithstanding this, in God’s estimation he still, as the text expresses it, “refused to humble himself before God.” Yet is this the only humiliation which many amongst ourselves have ever experienced. In a time of sickness perhaps, or under any great and accumulated afflictions, we have been constrained to confess our desert of God’s judgments. We have seen, that He has been contending with us; and that yet heavier judgments awaited us, if we did not humble ourselves before him. We have trembled perhaps at the prospect of approaching dissolution, and at the thought of appearing in an unprepared state at the tribunal of our Judge. Hence have arisen some forced acknowledgments of our sinfulness, whilst yet we neither hated our sins, nor lothed ourselves on account of them: and hence, on our restoration to health, we have returned, like fused metal from the furnace, to our wonted hardness and obduracy.
True humiliation is widely different from this. It implies a deep and ingenuous sorrow for sin, not only on account of the judgments it will bring upon us, but on account of its own intrinsic hatefulness and deformity. It leads us to smite on our breasts with conscious shame; and fills us with self-lothing and self-abhorrence: and this it does not only before we have obtained mercy, but afterwards; yea, and so much the more because God is pacified towards us.
We readily acknowledge that tears are no certain sign of penitence; and that the sensibility that produces them depends rather on the constitutional habit, than on the convictions of the mind. Yet whilst we read so much in the Scriptures respecting men sowing in tears, and going on their way weeping, and whilst we behold the Saviour himself weeping over Jerusalem, and pouring out his soul before God with strong crying and tears, we cannot but think, that those who have never yet wept for sin, have never felt its bitterness: and there is just occasion for us to weep over all who have not yet wept for themselves. It is scarcely to be conceived that any man has a truly broken and contrite spirit, whose sighs and groans have not often entered into the ears of the omnipresent God, and whose tears have not been often treasured up in his vials.]
2. An unreserved obedience to God, as contrasted with partial compliances—
[Pharaoh, under the pressure of his successive calamities, yielded in part to the commands of God: he resisted altogether at the first; but gradually receded from his determinations, and permitted the Hebrews to offer their sacrifices in Egypt; then to go into the wilderness, provided they did not go very far into it: then he would let the men go: then at last the women and children also: but he would net suffer them to take away their cattle: those he was determined to keep, as a pledge of their return. In all this there was nothing but pride and stoutness of heart. He held every thing fast, till it was wrested from him by some fresh judgment, and conceded nothing but from absolute compulsion. And thus it is that many amongst ourselves part with their sins. They would retain them all, and gladly too, if the indulgence of them would consist with their hope from heaven. If they part with any, they do it as a mariner who casts his goods overboard to lighten his ship and keep it from sinking: but it is with reluctance that he parts with them; and he wishes for them all again, the very instant he is safe on shore. From the same motive flows his performance of certain duties: he engages not in them from any delight that he has in them, but from a self-righteous desire of purchasing heaven by these sacrifices.
But in all this there is nothing of true humiliation, nothing of real piety. The sinner, when his heart is right with God, desires to fulfil all the commandments of his God: “not one of them is grievous unto him:” he would not wish to be allowed to violate any one of them; but desires to “stand perfect and complete in all the will of God.” He would not retain a right eye or a right hand, that should be an occasion of offence to his God and Saviour. As it is his prayer that “God’s will may be done by him on earth as it is in heaven,” so is it his daily endeavour to carry it into effect: and, could he but hare the desire of his soul, he would be “pure as Christ himself is pure,” and “perfect as his Father which is in heaven is perfect.”
This union of deep sorrow for the past, and of unreserved obedience for the future, is marked by God himself as constituting that state of mind which alone will prove effectual for our acceptance with him.]
Having explained the nature of true humiliation, we proceed to,
II. Expostulate with those in whom it is not yet wrought—
There is but too much reason for this expostulation wheresoever we look—
[Their need of humiliation, none, I apprehend, will venture to deny. Let us only look back and see how we have acted towards God, as our Creator, our Governor, our Benefactor — — — Let us mark our past conduct also towards the Lord Jesus Christ, who assumed our nature, and died upon the cross to save us — — — Let us yet further call to mind all the resistance which we hare given to the motions of the Holy Spirit within us — — — and we shall find ground enough for our humiliation before God.
Yet who has humbled himself aright? Who has sought the Lord from day to day “with strong crying and tears?” — — — Who has given up himself wholly and unreservedly to God, determining through grace to have no other will but his?— — —
Does not conscience testify against us in relation to these matters, and warn us that there is yet much, very much wanting, to perfect our humiliation before God? — — —]
We beg leave then, in the name of the Most High God, to expostulate with all whose consciences now testify against them—
[“How long will ye refuse to humble yourselves before God?” Have ye ever fixed a time in your minds? Do ye fix upon old age? What certainty have ye of living to old age? Do ye fix upon a time of sickness and of death? How know ye that ye shall have space then given for repentance, or that the Spirit of God, whom ye now resist, shall be imparted to you for the producing of true repentance? How know ye, that if you do then repent, your repentance will proceed any further, or be more effectual for your salvation than Pharaoh’s was?
Consider, I pray you, the guilt, the folly, and the danger of delaying your humiliation before God. Will you make the very forbearance of God which should lead you to repentance, the ground and occasion of protracting your rebellion against him? — — — Think ye that God will not overcome at the last? Will ye set briers and thorns in battle against the devouring fire? or did ye ever hear of one who hardened himself against God and prospered? — — — Will not sin harden you in proportion as it is indulged? And “will the Spirit strive with you for ever?” Have you not reason to fear, that, if you continue impenitent under your present circumstances, God will give you up to judicial hardness, and a reprobate mind? — — —
Beloved Brethren, I entreat you to fix some time when you will cast down the weapons of your rebellion, and humble yourselves in truth before God— — —]
Two ENCOURAGEMENTS I would set before you:
1. It is never too late—
[At “the eleventh hour” those who give themselves up to Him shall be received. Let not the aged, or the sick, say, ‘There is no hope.’ Let not the vilest of the human race indulge despair. A Manasseh holds forth to every child of man the richest encouragement — — — and an assurance that of those who come to Christ in penitence and faith, “not one shall ever be cast out” — — —]
2. It is never too soon—
[It was not the men only, but the children also, yea, even “the little ones,” whom God required to go forth into the wilderness to offer sacrifice to him: and in the New Testament our blessed Lord says, “Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of heaven.” O that young people did but know the blessedness of serving God! Who ever yet regretted that he had begun to repent too soon? Who ever yet made it a matter of sorrow that he “had served the Lord from his youth?” “Remember then, my Brethren, your Creator in the days of your youth.” Let not Satan have the best of your time; and the mere dregs be reserved for God: but “to-day, whilst it is called to-day,” begin that life, which is the truest source of happiness in this world, and the most certain pledge of glory in the world to come.]
LXXIV
DISTINGUISHING PRIVILEGES OF THE LORD’S PEOPLE
Exod. 10:23.
But all the children of Israel had light in their dwellings.
OF all the plagues which in rapid succession were inflicted upon Egypt, not so much as one fell upon the children of Israel: their cattle, and every thing belonging to them, enjoyed the same exemption as themselves. And this distinction was well calculated to convince Pharaoh, that Israel’s God was the only true God, and that the idols of the heathen were vanity. But, whilst we admit that this was the primary end of all the judgments, and of the plague of darkness amongst the rest, we cannot but think that this particular plague had something in it more than ordinarily instructive; inasmuch as it served to shew, that between the Lord’s people and others there is at all times as great a difference, as there then was between Goshen and the rest of Egypt. We say not, indeed, that this particular application of the subject is anywhere suggested by the inspired writers; but we do say, that it may well be so applied, in a way of accommodation at least, to the elucidation of this most important point.
I will take occasion from it then to shew,
I. The difference which God has put between his own people and others—
In their state, and nature, in their relation to God and to each other, in their prospects also, and in their end, the two descriptions of persons are widely different from each other: the one are quickened from the dead, and partakers of a divine nature; united to Christ and to each other in one body and by one spirit; with an heavenly inheritance before them, which they are speedily and for ever to possess; whilst the others are yet “children of the wicked one,” with no other prospect than that of a banishment from the divine presence, and an everlasting participation with the fallen angels in their unhappy lot. But without entering into this large view of the subject, I will endeavour to shew what light the children of Israel are privileged to enjoy in,
1. Things temporal—
[In appearance, “all things come alike to all;” or, if there be any particular difference in relation to temporal things, it is rather in favour of the ungodly. But the godly, whether they possess more or less of this world, have an enjoyment of it, of which the world at large are destitute, and in their present state incapable. They taste God’s love in every thing; and hare a more vivid apprehension of the smallest blessings, than an ungodly man has of the greatest. The “blessings” of the ungodly are, in fact, “cursed to them:” “their table is a snare to them;” and even their bodily health and strength are made occasions of more flagrant transgressions against their God. To God’s Israel, on the contrary, their severest afflictions are made sources of good; insomuch that they can “glory in their tribulations,” and “take pleasure in their sorest infirmitiesc.” Whatever trials assault them, they “all work together for their good;” yea, “light and momentary as they are, they work out for them a far more exceeding and eternal weight of glorye.” The very best portion of the wicked is lighter than vanity; whilst the worst of a good man’s lot is received by him not only with “patience and long-suffering, but with joy and thankfulness.” Though he be the poorest of mankind, he does in effect “inherit the earth;” yea, he “inherits all things.”]
2. Things spiritual—