Epistle Sermons Volume III Part 15

The prospect was good when they were so wonderfully and gloriously delivered from their enemies, and had at Mount Sinai received from G.o.d the Law and a n.o.ble order of worship--their prospect was good for them to enter into the land; they were already at the gate. But even in that auspicious moment they provoked G.o.d until he turned them back to wander forty years in the wilderness, where they perished.

9. Their punishment was wholly the result of their odious arrogance in boasting in the face of G.o.d's Word, of their privileges as the people of G.o.d, upon whom he daily bestowed great kindness. "Do you not recognize," they bragged, "the holiness of this entire congregation, among whom G.o.d dwells, daily performing his marvelous wonders?" In their pride and defiance they became stiff-necked and obstinate enough to continually complain against Moses and to oppose him whatever course he took with them. Thus they day by day awakened G.o.d's wrath against themselves, forcing him to visit them with many terrible plagues. These failing to humble, he was compelled to remove the entire nation. Many times G.o.d would have destroyed them all at once had not Moses prostrated himself before him in their behalf and with earnest entreaty and strong supplication turned aside his wrath.

Because of their perversity, Moses was a most wretched and hara.s.sed man. "The man Moses was very meek, above all the men that were upon the face of the earth." Num 12, 3. For he was daily vexed with the defiance, disobedience and opposition of this great company of people; and further, he had to witness and endure for the entire forty years the numerous and awful plagues sent upon his people, his heart being filled with anguish for them. Then, too, it was his continually to withstand G.o.d's wrath.

10. Terrible indeed is the thing we learn of this famously great people--G.o.d's own nation, unto whom he reveals himself, to whom G.o.d and Christ himself are revealed; a nation G.o.d governs and leads by his angels; a people he honors by wonders marvelous beyond anything ever heard on earth of any nation. As Moses says in Deuteronomy 4, 7: "What great nation is there, that hath a G.o.d so nigh unto them, as Jehovah our G.o.d is whensoever we call upon him?" Yet all who came out of Egypt and had witnessed the mighty wonders G.o.d wrought among themselves and among their enemies, fell and glaringly sinned; not according to the measure of the mere weakness and imperfection of human nature, but they sinned disobediently and in willful contempt of G.o.d. Hardened in unbelief unto insensibility, they brought upon themselves overwhelming punishment.

11. Paul mentions several instances of the sin whereby they merited the wrath of G.o.d, to ill.u.s.trate how they fell from faith and disregarded G.o.d's Word. First, he makes the general a.s.sertion that with many of them G.o.d was not well pleased. He means to include the great ma.s.s of the people; particularly the officials and leaders, the eminent of their number, individuals looked up to as the worthiest and holiest of the congregation, and who actually had wrought great things. Many of these fell into hypocrisy through boasting of the divine name, the divine office and spirit; Korah, for instance, with his faction, including two hundred and fifty princes of the congregation. Num 16, 1-2. He and his leaders claimed right to the priesthood and government equal with Moses and Aaron, and so ostentatiously and boastfully that only G.o.d could say whether they were right. Necessarily G.o.d had to make it manifest that he had no pleasure in them; for they boasted until the earth swallowed them up alive, and many who adhered to and upheld them were consumed by fire.

ISRAEL'S VICES IN THE WILDERNESS PUNISHED.

12. Proceeding, Paul recounts the vices which occasioned G.o.d's punishment and overthrow of the people in the wilderness. First, he says, they l.u.s.ted after evil things. In the second year from the departure, when they actually had come into Canaan, they forgot G.o.d's kindness and wonderful works in their behalf and, becoming dissatisfied, longed to be back in Egypt to sit by the flesh-pots.

They murmured against G.o.d and Moses until G.o.d was forced summarily to stop them with fire from heaven. Many of the people were consumed and a mult.i.tude more were smitten with a great plague while yet they ate of the flesh they craved; therefore the place of the camp was named the "Graves of l.u.s.t." Num 11. Such was the reward of their concupiscence, which Paul here aptly explains as "l.u.s.ting after evil things."

13. Truly it is but l.u.s.ting after the wrath and punishment of G.o.d when, in forgetfulness of and ingrat.i.tude for his grace and goodness we seek something new. The world is coming to be filled with the spirit of concupiscence, for the mult.i.tude is weary of the Gospel.

Particularly are they dissatisfied with it because it profits not the flesh; contributes not to power, wealth and luxury. Men desire again the old and formal things of popery, notwithstanding they suffered therein extreme oppression and were burdened not less than were the people of Israel in Egypt. But they will eventually have to pay a grievous penalty for their concupiscence.

14. In the third place, the apostle mentions the great sin--idolatry.

"Neither be ye idolaters," he counsels, "as were some of them." Not simply the lower cla.s.s of people were guilty in this respect, but the leaders and examples. As they led, the mult.i.tude followed. Even Aaron, the brother of Moses, himself high-priest, swayed by the influential ones, yielded and set up the golden calf (Ex 32, 4) while Moses tarried in the mount. We are astounded that those eminently worthy individuals, having heard G.o.d's Word and seen his wonders liberally displayed, should so soon fall unrestrainedly into the false worship of idolatry, as if they were heathen and possessed not the Word. Much less need we wonder that the blind world always is entangled with idol-worship.

15. Where the Word of G.o.d is lacking or disregarded, human wisdom makes for itself a worship. It will find its pleasure in the thing of its own construction and regard it something to be prized, though it may be imperatively forbidden in G.o.d's Word, perhaps even an abomination before him. Human reason thinks it may handle divine matters according to its own judgment; that G.o.d must be pleased with what suits its pleasure. Accordingly, to sanction idolatry, it appropriates the name of the Word of G.o.d. The Word must be forced into harmony with the false worship to give the latter an admirable appearance, notwithstanding the worship is essentially the reverse of what it is made to appear. Similarly popery set off its abominations of the ma.s.s, of monkery and the worship of saints; and the world in turn seeks to set off that idolatry to make it stand before G.o.d's Word.

Such is the conduct of the eminent Aaron when he makes for the people the golden calf (Ex 32, 5-6), an image or sign of their offerings and worship. He builds an altar to it and causes to be proclaimed a feast to the Lord who has led them out of the land of Egypt. They must imitate the worship of the true G.o.d, a worship of sincere devotion and honest intention, with their offering, the calf, in the attempt to introduce a refined and enn.o.bling worship.

16. Thereupon follows what is recorded in Exodus 32, 6, to which Paul here refers: "And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play." That is, they rejoiced and were well pleased with themselves, content to have performed such worship, and deemed they had done well. Next they proceed to their own pleasure, as if having provided against G.o.d's anger. Thenceforth they would live according to their inclinations, wholly unrestrained and unreproved by the Word of G.o.d; for, as they said, Aaron made the people free.

17. Such is the usual course of idolatry. Refusing to be considered a sin, it presumes to merit grace and boasts of the liberty of the people of G.o.d. It continues unrepentant and self-a.s.sured, even in the practice of open vice, imagining every offense to be forgiven before G.o.d for the sake of its holy worship. Thus have the priestly rabble of popery been doing hitherto; and they still adorn--yes, strengthen and defend--their shameful adultery, unchast.i.ty and all vices, with the name of the Church, the holy worship, the ma.s.s, and so on.

ISRAEL'S TRIAL OF G.o.d.

18. In the fourth admonition, the apostle says, "Neither let us make trial of the Lord, as some of them made trial, and perished by the serpents." This, too, is a heinous sin, as is proven by the terrible punishment. In Numbers 21 we read that after the people had journeyed for forty years in the wilderness and G.o.d had brought them through all their difficulties and given them victory over their enemies, as they drew near to the promised land, they became dissatisfied and impatient. They were setting out to go around the land of the Edomites, who refused them a pa.s.sage through their country, when they began to murmur against G.o.d and Moses for leading them out of Egypt.

Thereupon G.o.d sent among them fiery serpents and they were bitten, a mult.i.tude of the people perishing.

Complaining against G.o.d is here called tempting him. Men set themselves against the Word of G.o.d and blaspheme as if G.o.d and his Word were utterly insignificant, because his disposing is not as they desire. Properly speaking, it is tempting G.o.d when we not only disbelieve him but oppose him, refusing to accept what he says as true and desiring that our own wisdom rule. That is boasting ourselves against him. Paul says in 1 Corinthians 10, 22: "Do we provoke the Lord to jealousy? are we stronger than he?"

19. Such was the conduct of the Jews. Notwithstanding G.o.d's promise to be their G.o.d, to remain with them and to preserve them in trouble, if only they would believe in him and trust him; and notwithstanding he proved his care by daily providences expressed as special blessings and strange wonders, yet all these things availed not to save them from murmuring. When the ordering of events accorded not exactly with their wisdom or desire, or when, perhaps, disaster or failure threatened, immediately they began to make outcry against Moses; in other words, against his G.o.d-given office and message. "Why have you led us out of Egypt?" they would complain, meaning: "If you bore, as you say you do, the word and command of G.o.d and if he truly designed to work such marvels with us, he would not permit us to suffer want like this." In fact, they could not believe G.o.d's dealings with them were in accord with his promise and design. They insisted that he should, through Moses, perform what they dictated; otherwise he should not be their G.o.d.

At the outset, when they entered the wilderness, after having come out of Egypt and having experienced G.o.d's wonderful preservation of them in the Red Sea and his deliverance from their enemy, and having received from him bread and flesh, they immediately began to murmur against Moses and Aaron and to chide them for leading into the wilderness where no water was. "Is Jehovah among us, or not?" they burst forth. Ex 17, 7. This was, indeed, as our text says, tempting G.o.d; for abundantly as his word and his wonders had been revealed to them, they refused to believe unless he should fulfil their desires.

20. And they persisted in so opposing and tempting G.o.d as long as they were in the wilderness, unto the fortieth year; to which G.o.d testifies when he says to Moses: "Because all those men that have seen my glory, and my signs, which I wrought in Egypt and in the wilderness, yet have tempted me these ten times, and have not hearkened to my voice," etc., Num 14, 22. It was in the second year after the departure from Egypt that the Jews murmured about the water, and now in the fortieth year, when they should have been humbled after so long experience, and when they whose lives covered that period ought to have been conscious of the wonderful deliverances they had experienced in not being destroyed with others of their number, but being brought safely to the promised land--now they begin anew to complain with great impatience and bitterness: "Why have you brought us up out of Egypt to die in the wilderness?"

Or, in other words: "You often remind us you represent G.o.d's command, and you have promised us great things. This is a fine way you take to lead us into the land when here we have yet farther to journey and are all going to die in the wilderness!"

21. Notice, Paul in speaking of how they tempted G.o.d says, "They tempted Christ," pointing to the fact that the eternal Son of G.o.d was from the beginning with his Church and with the people who received from the ancient fathers the promise of his coming in the form of man. They believed as we do that Christ--to use Paul's words in the beginning--was the rock that followed them.

Therefore the apostle gives us to understand, the point of the Israelites' insult was directed against faith in Christ, against the promise concerning him. Moses was compelled to hear them protest after this manner: "Yes, you boast about a Messiah who is one with G.o.d, and who is with us to lead us; one revealed to the fathers and promised to be born unto us of our flesh and blood, to redeem us and bring relief to all men; a Messiah who for that reason adopts us for his own people, to bring us into the land; but where is he? This is a fine way he relieves us! Is our G.o.d one to permit us to wander for forty years in the wilderness until we all perish?"

22. That such sin and blasphemy was the real meaning of their murmurings is indicated by the fact that Moses afterward, in the terrible punishment of the fiery serpents by which the people were bitten and died, erected at G.o.d's command a brazen serpent and whoever looked upon it lived. It was to them a sign of Christ who was to be offered for the salvation of sinners. It taught the people they had blasphemed against G.o.d, incurred his wrath and deserved punishment, and therefore in order to be saved from wrath and condemnation, they had no possible alternative but to believe again in Christ.

MURMURING AGAINST G.o.d OPEN REVOLT.

23. This last point is akin to the one preceding. Paul defines murmuring against G.o.d as an open revolt actuated by unbelief in the Word, a manifestation of anger and impatience, an unwillingness to obey when events are not ordered according to the pleasure of flesh and blood, and a readiness instantly to see G.o.d as hating and unwilling to help. Just so the Jews persistently behaved, despite Moses' efforts to reconcile. Being also continually punished for their perversity, they ought prudently to have abandoned their murmurings; but they only murmured the more.

24. The apostle's intent in the narration is to warn all who profess to be Christians, or people of G.o.d, as we shall hear later. He holds that the example of the Israelites ought deeply to impress us, teaching us to continue in the fear of G.o.d and to be conscious of it, and to guard against self-confidence. For G.o.d by the punishments mentioned shows forcibly enough to the world that he will not trifle with, nor excuse, our sin--as the world and our own flesh fondly imagine--if we, under cover of his high and sacred name, dare despise and pervert his Word; if we, actuated by presumptuous confidence in our own wisdom, our own holiness and the gifts of G.o.d, follow our private opinions, our own judgment and inclinations, and vainly satisfy ourselves with the delusion: "G.o.d is not angry with me, one so meritorious, so superior, in his sight."

25. You learn here that G.o.d spared none of the great throng from Egypt, among whom were many worthy and eminent individuals, even the progenitors of Christ in the tribe of Judah. He visited terrible punishment upon the distinguished princes and the leaders among the priesthood and other cla.s.ses, and that in the sight of the entire people among whom he had performed so many marvelous wonders. Having by Moses delivered them from temporal bondage in Egypt, and through his office spiritually baptized and sanctified them; having given Christ, to speak with, lead, defend and help them; having dealt kindly with them as would a father with his children: yet he visits terrible destruction upon these Jews because they have abused his grace and brought forth no fruits of faith, and have become proud, boasting themselves the people of G.o.d, children of Abraham and circ.u.mcised, sole possessors of the promise of a Messiah, and consequently sure of partic.i.p.ating in the kingdom of G.o.d and enjoying his grace.

26. Now, as Paul teaches, if terrible judgment and awful punishment came upon these ill.u.s.trious and good people, let us not be proud and presumptuous. We are far inferior to them and cannot hope, in these last ages of the world, to know gifts and wonders as great and glorious as they knew. Let us see ourselves mirrored in them and profit by their example, being mindful that while we are privileged to glory in Christ, in the forgiveness of sins and the grace of G.o.d, we must be faithfully careful not to lose what we have received and fall into the same condemnation and punishment before G.o.d which was the fate of this people. For we have not yet completed our pilgrimage; we have not arrived at the place toward which we journey.

We are still on the way and must constantly go forward in the undertaking, in spite of dangers and hindrances that may a.s.sail. The work of salvation is indeed begun in us, but as yet is incomplete. We have come out of Egypt and have pa.s.sed through the Red Sea; that is, have been led out of the devil's dominion into the kingdom of G.o.d, through Christian baptism. But we are not yet through the wilderness and in the promised land. There is a possibility of our still wandering from the way, into defeat, and missing salvation.

27. Nothing is lacking on G.o.d's part; he has given us his Word and the Sacraments, has bestowed the Spirit, given grace and the necessary gifts, and is willing to help us even further. It rests with ourselves not to fall from grace, not to thrust it from us through unbelief, ingrat.i.tude, disobedience and contempt of G.o.d's Word. For salvation is not to him who only begins well, but, as Christ says (Mt 24, 13), "He that endureth to the end, the same shall be saved." But the apostle continues:

"Now these things happened unto them by way of example; and they were written for our admonition, upon whom the ends of the ages are come."

ISRAEL'S CAREER AN ADMONITION TO INDIVIDUALS.

28. When you read or hear this historical example, the terrible punishment the Jewish people suffered in the wilderness, think not it is an obsolete record and without present significance. The narrative is certainly not written for the dead, but for us who live. It is intended to restrain us, to be a permanent example to the whole Church. For G.o.d's dealings with his own flock are always the same, from the beginning of time to the end. Likewise must the people of G.o.d, or the Church, be always the same. This history is a portrait of the Church in every age, representing largely its actual life--the vital part; for it shows on what the success of the Church on earth always depends and how it acts. The record teaches that the Church is at all times wonderfully governed and preserved by G.o.d, without human agency, in the midst of manifold temptations, trials, suffering and defeat; that it does not exist as an established government regulated according to human wisdom, with harmony of parts and logical action, but is continually agitated, impaired and weakened in itself by much confusion and numerous penalties; that the great and best part, who bear the name of the Church, fall and bring about a state of things so deplorable G.o.d can no longer spare, but is compelled to send punishments in the nature of mutinies and similar disorders, the terrible character of which leaves but a small proportion of the people upright.

29. Now, if such disaster befell the nation selected of G.o.d, chosen from the first as his people, among whom he performed works marvelous and manifest beyond anything ever known since, what better thing may we expect for ourselves? Indeed, how much greater the danger threatening us; how much reason we have to take heed that the same fate, or worse, overtake not ourselves!

With reference to the things chronicled in our text, Paul tells us: "They were written for our admonition, upon whom the ends of the ages are come." That is, we are now in the last and most evil of days, a time bringing many awful dangers and severe punishments. It is foretold in the Scriptures, predicted by Christ and the apostles, that awful and distressing times will come, when there shall be wide wanderings from the true faith and sad desolations of the Church.

And, alas, we see the prophecies only too painfully fulfilled in past heresy, and later in Mohammedanism and the papacy.

30. The era const.i.tuting the "last time" began with the apostles. The Christians living since Christ's ascension const.i.tute the people of the latter times, the little company left for heaven; and we gentiles, amidst the innumerable mult.i.tude of the unG.o.dly generation in the wide world, must experience worse calamities than befell the Jews, who lived under the law of Moses and the Word of G.o.d, under an admirable external discipline and a well-regulated government. Yet even in this final age so near the end of time, when we should be occupied with proclaiming the Gospel everywhere, the great mult.i.tude are chiefly employed with boasting their Christian name. We see how extravagantly the Pope extols his church, teaching that outside its pale no Christians are to be found on earth, and that the entire world must regard him as the head of the Church.

31. True, his subjects were baptized unto Christ, called to the kingdom of G.o.d and granted the Sacrament and the name of Christ. But how do they conduct themselves? Under that superior name and honor, they suppress Christ's Word and his kingdom. For more than a thousand years now they have desolated the Church, and to this hour most deplorably persecute it. On the other hand, great countries, vast kingdoms, claiming to be Christian but disregarding the true doctrine of faith, are punished by the Turk's desolating hand, and instead of the incense of Christianity, with them is the revolting odor of Mohammed's faith.

32. Great and terrible was the punishment of the Jewish people.

Seemingly no disaster could befall man more awful than overtook them in the wilderness. Yet it was physical punishment, and although many, through unbelief and contempt of G.o.d, fell and incurred everlasting condemnation, still the Word of G.o.d remained with a remnant--Moses and the true Church. But the punishment of this last age is infinitely more awful, for G.o.d permits the pure doctrine to be lost, and sends strong delusions, that they who receive not the truth nor love it shall believe falsehood and be eternally lost. 2 Thes 2, 10.

Such has been our reward; we have only too terribly suffered punishment. And if we are not more thankful for the grace G.o.d extends in his Word--a last gleam of light, on the point of extinction--we shall meet with retribution even more appalling.

"Wherefore let him that thinketh he standeth take heed lest he fall."

33. Here is summed up the teaching of the above examples. The sermon is directed against the self-confident. Some there were among the Christian Corinthians who boasted they were disciples of the great apostles, and who had even received the Holy Spirit, but who stirred up sects and desired to be commended in all their acts. To these Paul would say: "No, dear brother, be not too secure, not too sure where you stand. When you think you stand most firmly you are perhaps nearest to falling, and you may fall too far to rise again. They of the wilderness were worthy people and began well, doing great deeds, yet they fell deplorably and were destroyed. Therefore, be cautious and suffer not the devil to deceive you. You will need to be vigilant, for you are in the flesh, which always strives against the spirit; and you have the devil for enemy, and dangers and difficulties beset you on all sides. Be careful lest you lose what you have received. You have only made a beginning; the end is yet to be attained." So we must be wary and steadfast, that we may, as Paul has it, work out our own salvation with fear and trembling. Phil 2, 12.

"There hath no temptation taken you but such as man can bear [such as is common to man]: but G.o.d is faithful, who will not suffer you to be tempted above that ye are able."

34. Paul's meaning is: I must not terrify you too much. I would in a measure comfort you. So far you have had no temptations greater than flesh and blood offer. They have risen among yourselves--one holding another in contempt, one doing another injustice; allowing adulteries and other evils to creep in, which things are indeed not right nor decent. You must resolve to reform in these things lest worse error befall you. For should Satan get hold of you in earnest with his false doctrine and spiritual delusions, his strong temptations of the soul--contempt of G.o.d, for instance--such as a.s.sailed Peter and many others of the saints, you could not stand. You are yet weak; you are new and untried Christians. Then thank G.o.d who gives you strength to bear your present temptations; who, to retain you, presents what is best for you, admonishing you, through his Word, to be on your guard against falling yet deeper into temptation.

_Tenth Sunday After Trinity_

Text: 1 Corinthians 12, 1-11.

1 Now, concerning spiritual gifts, brethren, I would not have you ignorant. 2 Ye know that when ye were Gentiles ye were led away unto those dumb idols, howsoever ye might be led. 3 Wherefore I make known unto you, that no man speaking in the Spirit of G.o.d saith, Jesus is anathema [accursed], and no man can say, Jesus is Lord, but in the Holy Spirit. 4 Now there are diversities of gifts, but the same Spirit. 5 And there are diversities of ministrations, and the same Lord. 6 And there are diversities of workings, but the same G.o.d, who worketh all things in all. 7 But to each one is given the manifestation of the Spirit to profit withal. 8 For to one is given through the Spirit the word of wisdom; and to another the word of knowledge, according to the same Spirit; 9 to another faith, in the same Spirit; and to another gifts of healings, in the one Spirit; 10 and to another workings of miracles; and to another prophecy; and to another discernings of spirits; to another divers kinds of tongues; and to another the interpretation of tongues; 11 but all these worketh the one and the same Spirit, dividing to each one severally even as he will.