Numbers 21:4-9 - Sin And The Saviour

I. THE DISCOURAGEMENT WHICH GAVE RISE TO COMPLAINING , AND SO LED TO THE RAVAGES OF SIN . Consider—

1 . That the Israelites were discouraged, or straitened in soul, because of the way, and this was the beginning of all that suffering and death. Even so are we often and often discouraged because of the way to heaven, the way of life by which it pleases God to lead us, and which seems so hard, so weary, so interminable, so unendurable at times. It is "because of the way" that all our distresses and discouragements arise. The "end" is well enough; who would not seek it? but the way is weary indeed!

2 . That this discouragement was not only because of the hardships of the road, although they were great, but especially because it did not seem to be leading them to Canaan at all— rather away from it. Even so we are, many of us, discouraged grievously, not only because the way in which we walk is so hard and painful, and demands so much self-denial, but especially because we seem to make no progress in it; we do not feel that we are any nearer to the promised rest; the cross is as heavy as ever, but the crown does not show any more bright; rather we seem to be getting further and ever further from that repose of mind and soul to which we had looked forward.

3 . That their discouragement because of the way was aggravated by the fact that the evil was due to the unkindness of their brother Edom, who forced them to march round by the Arabah. Even so very many of our discouragements and difficulties arise from the unkindness, the opposition, even the hostility in religious matters, of those who are most nearly related to or most closely connected with us. Often they seem to hold the passes through which lies our way to rest, and they deliberately block them against us.

II. THE COMPLAINING IN WHICH THEIR DISCOURAGEMENT FOUND VENT . Consider—

1 . That they complained of Moses and of God instead of reproaching themselves, as they should have done. Even so when we are suffering, as we must expect sometimes to suffer, from religious depression and discouragement we are in great danger of murmuring against God and of complaining of our lot. If it were, as it ought to be,

"our chief complaint That our love is weak and faint,"

we should soon cease to have cause to complain.

2 . That they spoke contemptuously of the manna. Even so are we tempted at times of weariness to think slightingly and ungratefully of the spiritual food which God has provided for us, as though it not only palled upon us by reason of sameness, but failed to satisfy us by reason of its unsubstantial character. We demand something more coarse, more exciting.

III. THE DESTRUCTION IN WHICH THEIR SINFUL MURMURING INVOLVED THEM . Consider—

1 . That fiery serpents came among them. Even so it is when men lose heart and faith, and complain of their lot ( i.e; of God's providence), and contemn their religious privileges, that they are especially in danger of falling a prey to deadly sins which war against the soul. A heart discouraged and an angry mind are Satan's grand opportunities, for they mean God alienated and his grace forfeited.

2 . That the serpents bit them, and their bite was fatal, for much people died. Even so do sins—not mere sin in the abstract, but definite and particular sins—fasten upon unhappy souls and instill a poison into them which works death; for the life of the soul is union with God, and this union is broken up by the action of sin upon the soul, so that it must die if the poison be not cast out. And many do die, as we see.

IV. THE SALVATION WHICH GOD PROVIDED . Consider—

1 . That the perishing people cried to Moses to pray for them, for lie was their mediator. Even so the cries of men yearning to be delivered from their sins, and from the death which follows sin, have always reached the Father through the intercession of the one Mediator, even though they knew him not.

2 . That a "saraph" was ordained to heal the deadly bites of the "seraphim." Even so our Lord was made in the likeness of sinful flesh,—of that sinful flesh in which the deadly poison of sin existed,—and took that very form which in every other Case was full of sin ( Romans 8:3 ; 2 Corinthians 5:21 ; 1 Peter 2:22-24 ).

3 . That Moses made the serpent of brass in order to resemble the fiery serpents in appearance. Even so our Lord was so thoroughly human, and in the eyes of men so like to sinners, that he was freely suspected, loudly accused, and finally condemned as a sinner.

4 . That the brazen serpent, however much a saraph inform and colour, had no poison in it. Even so our Lord. though truly and perfectly human, was without sin, neither was any guile found in his mouth.

5 . That the brazen serpent was lifted up upon a standard; no doubt in order that all eyes might be drawn to the symbol of salvation. Even so our Lord was lifted up upon the cross, which is an ensign unto the nations, the standard of the Lord's host, and the sign ( signum— σήμειον ) of the Son of man; and he was lifted up to draw all men unto him by the startling character and persuasive attraction of that elevation.

6 . That whoever looked at the brazen serpent was healed of the bite of the serpent. Even so every one that beholdeth Christ crucified with the eye of faith is healed of the deadly wound inflicted upon him by the old serpent, and "hath everlasting life." Moreover, as they died of the bite of some particular serpent, and were healed of that bite, so do we suffer from the effects of some particular sin or sins, and from these—their power and poison—we must be and may be healed. Christ is evidently set forth before us crucified that we may be saved from our besetting sin, whatever it may be; and it is to that end that we must look to him.

7 . That everybody within sight of the standard might have been healed, but only those who looked were healed. Even so there is in the cross of Christ healing full and free for all sinners to whom the knowledge of the cross may come, but as a fact only those are healed who fix upon the Saviour the gaze of faith.

8 . That it was not the "symbol of salvation," but the power and goodness of God acting through it, which saved the people. Even so it is not anything formal or material in the sacrifice of Calvary, neither is it any definitions or dogmas about that sacrifice: but it is the saving grace of God in Christ and in him crucified, which delivers from the terror and virus of sin. Notice further—