Simeon S Horae Homileticae - Exodus (Charles Simeon)

Simeon S Horae Homileticae - Exodus (Charles Simeon)

《Simeon ’s Horae Homileticae - Exodus》(Charles Simeon)


Charles Simeon (September 24, 1759 - November 13, 1836), was an English evangelical clergyman.

He was born at Reading, Berkshire and educated at Eton College and King's College, Cambridge. In 1782 he became fellow of King's College, and took orders, receiving the living of Holy Trinity Church, Cambridge, in the following year. He was at first so unpopular that services were frequently interrupted, and he was often insulted in the streets. Having overcome public prejudice, he subsequently gained a remarkable and lasting influence among the undergraduates of the university.

He became a leader among evangelical churchmen, was one of the founders of the Church Missionary Society in 1799, the London Society for Promoting Christianity Amongst the Jews (now known as the Church's Ministry Among Jewish People or CMJ) in 1809, and acted as adviser to the British East India Company in the choice of chaplains for India.

In 1792 he read An Essay on the Composition of a Sermon by the French Reformed minister Jean Claude. Simeon found that their principles were identical and used the essay as the basis for his lectures on sermon composition. Claude's essay also inspired Simeon to make clear his own theological position, the result being Horae Homileticae, his chief work.

He published hundreds of sermons and outlines of sermons (called "sermon skeletons"), still in print, that to some were an invitation to clerical plagiarism. His chief work is a commentary on the whole Bible, entitled Horae homileticae (London). The Simeon Trust was established by him for the purpose of acquiring church patronage to perpetuate evangelical clergy in Church of England parishes. It continues to operate to this day.

Charles Simeon is often hailed as something of an ancestor of the evangelical movement in the Church of England.

According to the historian Thomas Macaulay, Simeon's "authority and influence...extended from Cambridge to the most remote corners of England, ...his real sway in the Church was far greater than that of any primate." He is remembered in the Episcopal Church of the United States with a Lesser Feast and in the Anglican Church of Canada with a Commemoration on 12 November. In the Church of England he is remembered with a Lesser Festival on 13 November. His memorial by the monumental mason Hopper in Holy Trinity Church (Cambridge), was described by architectural critic Nikolaus Pevsner as an "epitaph in Gothic forms."

00 Introduction


Discourse / Text / Subject
63. / Exodus 3:2-3. / The Burning Bush
64. / Exodus 3:12. / God’s Presence with his People
65. / Exodus 3:14. / The Self-Existence and Immutability of God
66. / Exodus 4:10-14. / Moses declining the Commission given him
67. / Exodus 5:2. / Pharaoh’s Impiety
68. / Exodus 5:17-18. / The Opposition that is made to Religion,
69. / Exodus 6:9. / The Despondency of Israel
70. / Exodus 7:3. / God hardening Pharaoh’s Heart
71. / Exodus 9:16. / Pharaoh’s Elevation to the Throne of Egypt
72. / Exodus 9:20-21. / The Danger of disregarding the Word of God
73. / Exodus 10:3. / On delaying our Repentance
74. / Exodus 10:23. / Distinguishing Privileges of the Lord’s People
75. / Exodus 11:7. / God puts a Difference between his People and others
76. / Exodus 12:41-42. / Redemption celebrated
77. / Exodus 12:3-11. / The Passover
78. / Exodus 12:21-23. / Deliverance of the Israelites from the Destroying Angel
79. / Exodus 13:14-16. / Redemption of the First-born
80. / Exodus 13:17-18. / God’s Condescension to his People’s Weakness
81. / Exodus 13:21-22. / The Pillar and the Cloud
82. / Exodus 14:15. / The Command given to the Israelites in their Straits
83. / Exodus 14:31. / Israel’s Deliverance at the Red Sea
84. / Exodus 15:11. / The Character of God
85. / Exodus 15:24-25. / The Waters of Marah sweetened
86. / Exodus 15:26. / Christ the Healer of his People
87. / Exodus 16:16-18. / Scriptural Equality
88. / Exodus 16:35. / Sending of the Manna
89. / Exodus 17:5-6. / Moses striking the Rock
90. / Exodus 17:11. / The History of the Jews typical of Christian Experience
91. / Exodus 19:3-6. / Moses’ Message to the Israelites
92. / Exodus 20:18-19. / The Giving of the Law
93. / Exodus 23:13. / On Circumspection
94. / Exodus 23:20-22. / The Danger of willful and obstinate Disobedience
95. / Exodus 23:29-30. / The Victories of Israel gradual and progressive
96. / Exodus 24:6-8. / God’s Covenant with Israel
97. / Exodus 24:11. / A Sight of God is a Feast to the Soul
98. / Exodus 25:8-9. / The Command to build the Tabernacle
99. / Exodus 28:29-30. / Aaron’s Breast-Plate
100. / Exodus 28:36-38. / Aaron’s Mitre
101. / Exodus 30:7-10. / The Altar of Incense
102. / Exodus 30:14-16. / The Atonement-Money
103. / Exodus 30:25-31. / The Anointing Oil
104. / Exodus 31:6. / God the Source of all Wisdom
105. / Exodus 32:19-20. / Moses’ Indignation against the Worshippers of the Golden Calf
106. / Exodus 32:26. / The Lord’s People to be decided and firm
107. / Exodus 32:31-33. / Moses intercedes for Israel
108. / Exodus 33:5-6. / Repentance of the Israelites
109. / Exodus 33:12-13. / Past Mercies pleaded before God
110. / Exodus 33:14. / God’s Presence with his Church
111. / Exodus 33:18-19. / God’s Goodness his Glory
112. / Exodus 34:5-7. / The Perfections of God
113. / Exodus 34:14. / Jehovah a jealous God
114. / Exodus 34:23-24. / The three yearly Feasts at Jerusalem
115. / Exodus 34:35. / The Veil of Moses
116. / Exodus 34:5-7. / The Offerings for the Tabernacle
117. / Exodus 40:1-2. / The Tabernacle Service commenced
118. / Exodus 40:33-34. / Erecting of the Tabernacle

01 Chapter 1

02 Chapter 2

03 Chapter 3

Verse 2-3



Exodus 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 [Note: Acts 9:4.], he has more generally favoured them when they have been occupied, like the shepherds, in their proper calling [Note: Luke 2:8-9.]. 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 [Note: Exodus 1:9-22.]. 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 [Note: Romans 5:3-5.].]

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 [Note: Acts 7:30-35.]:” 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 [Note: Colossians 1:15.].”]

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 [Note: Numbers 14:42-45; Joshua 7:4-5.]: 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 [Note: Ephesians 3:17.], and is “their life [Note: Colossians 3:4.] ;” and that, whereinsoever they live and act, it is not so much they, as Christ in them [Note: Galatians 2:20.]. It is by this consideration that he encourages them to “go through fire and water,” persuaded that no evil shall happen to them [Note: Psalms 46:5.]. And to his continued interposition and support they must ascribe their preservation in every danger, and their deliverance from every enemy [Note: Psalms 124:1-5.].]

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 [Note: Acts 14:22; Revelation 7:14.]. Nor need we be alarmed at any fire that is kindled for us, since Christ will be with us in the midst of it [Note: Isaiah 41:10.], 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 [Note: Isaiah 43:2.].]

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 [Note: Deuteronomy 33:16.].” And most truly are they blessed who are thus interested in the divine favour. To them God is “a wall of fire” for their protection [Note: Zechariah 2:5.]: but to others he is “a consuming fire” for their destruction [Note: Hebrews 12:29.]. 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 [Note: Isaiah 33:14.] ?” 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 — — —]

Verse 12



Exodus 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 [Note: Jeremiah 1:4-7.].” 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 [Note: Jeremiah 1:8.].” 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 [Note: Exodus 3:10-11.] ?” 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 [Note: Exodus 4:13-14; Exodus 4:19.]. 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 [Note: Joshua 1:5.]: 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 [Note: Hebrews 13:5-6.].” 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,