BY C. H. SPURGEON,




“The Lord thy God will raise up unto thee a Prophet from the midst

of thee, of thy brethren, like unto me; unto him ye shall hearken;

according to all that thou desiredst of the Lord thy God in Horeb in

the day of the assembly, saying, Let me not hear again the voice of

the Lord my God, neither let me see this great fire any more, that I

die not. And the Lord said unto me, They have well spoken that

which they have spoken. I will raise them up a Prophet from among

their brethren, like unto thee, and will put my words in his mouth;

and he shall speak unto them all that I shall command him. And it

shall come to pass, that whosoever will not hearken unto my words

which he shall speak in my name, I will require it of him.”-

Deuteronomy 18:15-19.


MAN, the creature, may well desire intercourse with his Creator. When we

are right-minded we cannot bear to be like fatherless children, born into the

world by a parent of whom we know nothing whatever. We long to hear

our father’s voice. Of old time, or ever sin had entered into the world, the

Lord God was on the most intimate terms with his creature man. He

communed with Adam in the garden; in the cool of the day he made the

evening to be seven-fold refreshing by the shadow of his own presence.

There was no cloud between unfallen man and the ever-blessed One: they

could commune together, for no sin had set up a middle wall of partition.

Alas, man being in honor continued not, but broke the law of his God, and

not only forfeited his own inheritance, but entailed upon his descendants a

character with which the holy God can hold no converse. By nature we

love that which is evil, and within us there is an evil heart of unbelief in

departing from the living God, and consequently intercourse between God

and man has had to be upon quite another footing from that which

commenced and ended in the glades of Eden. It was condescension at the

first, which made the Lord speak with man the creature; it is mercy,

unutterable mercy, now if God deigns to speak with man the sinner.

Through his divine grace the Lord did not leave our fathers altogether

without a word from himself even after the Fall, for between the days of

Adam and Moses there were occasional voices heard as of God speaking

with man. “Enoch walked with God,” which implies that God walked with

him and had communion with him, and we may rest assured it was no silent

walk which Enoch had with the Most High. The Lord also spake to Noah,

once and again, and made a covenant with him: and then he, at still greater

length and with greater frequency, spake with Abraham, whom he

graciously called his friend. Voices also came to Isaac, and Jacob, and

Joseph, and celestial beings flitted to and fro between earth and heaven.

Then there was a long pause and a dreary silence. No prophet spoke in

Jehovah’s name, no voice of God in priestly oracle was heard, but all was

silent while Israel dwelt in Egypt, and sojourned in the land of Ham. So

completely hushed was the spiritual voice among men that it seemed as if

God had utterly forsaken his people and left the world without a witness to

his name; yet there was a prophecy of his return, and the Lord had great

designs, which only waited till the full time was come. He purposed to try

man in a very special manner, to see whether he could bear the presence of

the Lord or no. HE resolved to take a family, multiply it into a nation, and

set it apart for himself, and to that nation he would make a revelation of

himself of the most extraordinary character. So he took the people who

had slaved amongst the brick kilns of Egypt, and made them his elect, the

nation of his choice, ordained to be a nation of priests, a people near unto

him, if they had but grace to bear the honor. Though they had lain among

the pots, with a high hand and an outstretched arm he delivered them, and

with gracious love he favored them, so that they became for beauty and

excellence as the wings of a dove that are covered with silver and her

feathers with yellow gold. He divided the Red Sea and made them a way of

escape, and afterwards set that sea as a barrier between them and their

former masters. He took them into the wilderness, and there fed them with

manna which dropped from heaven, and with water out of the rock did he

sustain them. After a while he began to speak to them, as he had never

spoken to any nation before. He spake with them from the top of Sinai, so

that they heard his voice out of the midst of the fire, and in astonishment

they cried, “We have seen this day that God doth talk with man, and he

liveth.” But the experiment failed. Man was not in a condition to hear the

direct voice of God. On the very first day the people were in such terror

and alarm that they cried out, “This great fire will consume us: if we hear

the voice of the Lord our God any more we shall die.” As they stood still

at a distance to hear the words of God’s perfect law they were filled with

great fear, and so terrible was the sight that even Moses said, “I

exceedingly fear and quake.” The people could not endure that which was

commanded, and entreated that the word should not be spoken to them any

more. They felt the need of some one to interpose-a daysman, an

interpreter, one of a thousand was needed to come between them and God.

Even those among them that were the most spiritual, and understood and

loved God better than the rest, yet confessed that they could not endure the

thunder of his dreadful voice, and their elders and the heads of their tribes

came unto Moses and said, “Go thou near, and hear all that the Lord our

God shall say: and speak thou unto us all that the Lord our God shall speak

unto thee; and we will hear it, and do it.”


The Lord knew that man would always be unable to hear his Maker’s

voice, and he therefore determined not only to speak by Moses, but, ever

and anon, to speak by his servants the prophets, raising up here one and

there another; and then he determined, as the consummation of his

condescending mercy, that at the last he would put all the word he had to

say to man into one heart, and that word should be spoken by one mouth

to men, furnishing a full, complete, and unchangeable revelation of himself

to the human race. This he resolved to give by one of whom Moses had

learned something when the Lord said to him in the words of our text, “I

will raise them up a Prophet from among their brethren, like unto thee, and

will put my words in his month; and he shall speak unto them all that I shall

command him.” We know assuredly that our Lord Jesus Christ is that

prophets like unto Moses by whom in these last days he has spoken unto

us. See Peter’s testimony in the third chapter of the Acts of the Apostles,

and Stephen’s in the seventh chapter of the same book. “This man was

counted worthy of more glory than Moses, inasmuch as he who hath

builded the house hath more honor than the house,” yet did he bear a

gracious likeness to Moses, and therein his apostles found a sure argument

of his being indeed the Messiah, sent of God.


The subject of this morning’s discourse is the Lord’s speaking to us by

Jesus Christ, the one Mediator between God and man, and our earnest aim

is that all of us may reverently hear the voice of God by this greatest of all

prophets. Men and brethren, this is the word of God unto you this

morning, that very word which he spake on the holy Mount, when the

Lord was transfigured and there appeared with him Moses and Elias

speaking to him, and out of the excellent glory there came the word, “This

is my beloved Son, hear ye him.” This is my message at this hour-”Hear ye

him.” He saith to you all this day, “Incline your ear and come unto me:

hear, and your soul shall live. Hearken diligently unto me, and eat ye that

which is good, and let your soul delight itself in fatness.” “See that ye

refuse not him that speaketh. For if they escaped not who refused him that

spake on earth, much more shall not we escape, if we turn away from him

that speaketh from heaven.”


Our meditation will run in this line: first, we will think for a moment upon

the necessity for a Mediator; secondly, upon the person of the Prophet-

Mediator whom God hath chosen; and, thirdly, upon the authority with

which this Mediator is invested, by which authority he calleth upon us this

day to hearken to God’s voice which is heard in him.


I. We begin by considering how urgently there existed THE NECESSITY

FOR A MEDIATOR.  I need but very short time to set this forth. There was a

necessity for a Mediator in the case of the Israelites, first, because of the

unutterable glory of God, and their own inability to endure that glory,

either with their eye, their ear, or their mind. We cannot suppose that the

revelation of God upon Sinai was the display of all his greatness: nay, we

know that it could not be such, for it would have been impossible for man

to have lived at all in the presence of the infinite glory. Habakkuk, speaking

of this manifestation, says, “God came from Teman, and the Holy One

from mount Paran. His glory covered the heavens, and the earth was fall of

his praise. And his brightness was as the light; he had horns coming out of

his hand”; but he adds, “there was the hiding of his power.” Despite its

exceeding glory, the manifestation upon the mount of God at Horeb was a

subdued manifestation, and yet, though it was thus toned down to human

weakness, it could not be borne. The unveilings of Jehovah’s face no

mortal eye could bear. The voice with which God spake at Sinai is by

Moses compared to the voice of a trumpet waxing exceeding loud and

long, and also to the roll of thunder; and we all know the awe-inspiring

sound of thunder when it is heard near at hand, its volleys rolling overhead.

How the crash of peal on peal makes the bravest heart, if not to quail, yet

still to bow in reverent awe before God! Yet this is not the full voice of

God: it is but his whisper.


Jehovah hath hushed his voice in the thunder, for were that voice heard in

its fullness it would shake not only earth, but also heaven. If he were for

once to unveil his face the lightning’s flame would pale to darkness in

comparison. The voice of the Lord God is inconceivably majestic, and it is

not possible that we, poor creatures, worms of the dust, insects of a day,

should ever be able to hear it and live. We could not bear the full revelation

of God apart from mediatorial interposition. Perhaps when he has made us

to be pure spirit, or when our bodies shall have been “raised in power,”

made like unto the body of our Lord Jesus, we may then be able to behold

the glorious Jehovah, but as yet we must accept the kindly warning of the

Lord in answer to the request of Moses, “thou canst not see my face, for

there shall no man see me mid live.” The strings of life are too weak for the

strain of the unveiled presence; it is not possible for such a gossamer,

spider-like thread as our existence to survive the breath of Deity, if he

should actually and in very deed draw nigh to us. It appeared clearly at

Sinai, that even when the Lord did accommodate himself, as much as was

consistent with his honor, to the infirmity of human nature, man was so

alarmed and afraid at his presence that he could not bear it, and it was

absolutely necessary that instead of speaking with his own Voice, even

though he whispered what he had to say, he should speak to another apart,

and afterwards that other should come down from the mount and repeat

the Lord’s words to the people.


This sufficient reason is supported by another most weighty fact, namely,

that God cannot commune with men because of their sin. God was pleased

to regard his people Israel at the foot of Sinai as pure. “Moses went down

from the mount unto the people, and sanctified the people; and they

washed their clothes.” They had abstained for awhile from defiling actions,

and as they stood outside the bounds they were ceremonially clean; but it

was only a ceremonial purity. Before long they were really unclean before

the Lord, and in heart defiled and polluted. The Lord said of them, “O that

there were such a heart in them, that they would fear me, and keep all my

commandments always, that it might be well with them, and with their

children for ever!” He knew that their heart was not right even when they

spoke obediently. Not many days after the people had trembled at Sinai

they made a golden calf, and set it up and bowed before it, and provoked

the Lord to jealousy so that he sent plagues among them. It is quite clear

that after such a rebellion, after a deliberate breach of his covenant, and

daring violation of his commands, it would have been quite impossible for

God to speak to them, or for them to listen to the voice of God, in a direct

manner. They would have fled before him because of his holiness, which

shamed their unholiness; and because of their sin, which provoked his

indignation, because of the wandering, and instability, and treachery of

their hearts, the Lord could not have endured them in his presence. The

holy angels forever adore with that threefold cry, “Holy, holy, holy Lord

God of Sabaoth”; and he could not permit men of unclean lips to profane

his throne with their unholy utterances. Oh no, my brethren, with such a

sense of sin as some of us have, and as all of us ought to have, we should

have to cover our faces, and cower down in terror, if Jehovah himself were

to appear. He cannot look upon iniquity, neither can evil dwell with him,

for he is a consuming fire. While we are compassed with infirmity we

cannot behold him, for our eyes are dimmed with the smoke of our

iniquities. If we would see even the skirts of hip garments we must first be

pure in heart, and he must put us in the cleft of the rock, and cover us with

his hand. If we were to behold His stern justice, His awful holiness, and His

boundless power, apart from our ever-blessed Mediator, we should

dissolve at the sight, and utterly melt away, for we have sinned.

This double reason of the weakness of our nature, and the sinfulness of our

character, is a forcible one, for I close this part of the discourse by

observing that the argument was so forcible that the Lord Himself allowed

it. He said, “They have well spoken, that which they have spoken.” It was

no morbid apprehension which made them afraid, it was no foolish dread

which made them start, for wisdom’s own self in the person of Moses,

said, “I do exceedingly fear and quake.” The calmest and meekest of men

had real cause for fear.


God’s face is not to be seen. An occasional glimpse may come to spirits

raised above their own natural level, so that they can for awhile behold the

King, the Lord of hosts; but even to them it is a terrible strain upon all their

powers, the wine is too strong for the bottles. What said John, when he

saw, not so much absolute Deity, but the divine side of the Mediator?

“When I saw him I fell at his feet as dead.” Daniel, the man greatly

beloved, confesses that there remained no strength in him and his

comeliness was turned into corruption when he heard the voice of God;

and Job said, “I have heard of thee by the hearing of the ear, but now mine

eye seeth thee; therefore I abhor myself in dust and ashes.” No, God

knoweth it is not silly fright nor unbelieving fear; it is a most seemly awe

and a most natural dread which takes hold of finite and fallible creatures in

the presence of the Infinite and Perfect One! These frail tabernacles, like

the tents of Cushan, are in affliction when the Lord marches by in the

greatness of His power. We need a Mediator. The Lord knows right well

that our sinfulness provokes Him, and that there is in us, in the best here

present, that which would make Him to break out against us to destroy us if

we were to come to Him without a covering and propitiation.

We must approach the Lord through a Mediator: it is absolutely necessary.

God Himself witnesses it is, and therefore in His mercy He ordains a

Mediator, that by Him we may be able to approach His throne of grace.

May the Holy Spirit make this truth very plain to the consciousness of all

of us, and cause us to sing with the poet:


“Till God in human flesh I see,

My thoughts no comfort find;

The holy, just, and sacred Three

Are terrors to my mind.

“But if Immanuel’s face appear,

My hope, my joy begins;

His name forbids my slavish fear,

His grace removes my sins.”


II. This brings us to consider THE PERSON of the appointed Mediator, and

in my text we obtain a liberal measure of information upon this point. Read

these blessed words, “The Lord thy God will raise up unto thee a Prophet

from the midst of thee, of thy brethren.” Dwell with sweetness upon this

fact that our Lord Jesus was raised up from the midst of us, from among

our brethren. In him is fulfilled that glorious prophecy, “I have exalted one

chosen out of the people.” He is one of ourselves, a brother born for

adversity. He was born at Bethlehem, not in fiction, but in fact: where the

horned oxen fed he in a manger lay, as any other babe might do, wrapped

in swaddling bands, and dependent on a woman’s loving care as any other

babe might be. He was like ourselves in his growth from infancy to

manhood, increasing in stature as we do from our childhood to our riper

age. Though the holy child Jesus he was yet a child, and therefore he was

subject to his parents. And when he came forth as a man, his was no

phantom manhood, but true flesh and blood; he was tempted and he was

betrayed: he hungered and he thirsted; he was weary and he was sore

amazed; he took our sicknesses, and he carried our sorrows; he was made

in all points like unto his brethren. He did not set himself apart as though

he were of an exclusive caste or of a superior rank, but he dwelt among us;

the brother of the race, eating with publicans and sinners, mingling ever

with the common people. He was not one who boasted his descent, or

gloried in the so-called blue blood, or placed himself among the Porphyrogeniti,

(born into the purple) who must not see the light except in marble halls. He was

born in a common house of entertainment where all might come to him, and

He died with His arms extended as a pledge that He continued to receive all

who came to Him. He never spoke of men as the common multitude, the vulgar

herd, but he made himself at home among them. He was dressed like a

peasant, in the ordinary smock of the country, a garment without seam,

woven from the top throughout; and he mixed with the multitude, went to

their marriage feasts, attended their funerals, and was so much among

them, a man among men, that slander called him a gluttonous man and a

wine-bibber, a friend of publicans and sinners. In all respects our Lord was

raised up from the midst of us, one of our own kith and kin. “For this cause

he is not ashamed to call us brethren.” He was our brother in living, our

brother in death, and our brother in resurrection; for after his resurrection

he said, “Go, tell my brethren;” and he also said, “My Father, and your

Father; my God, and your God.” Though now exalted in the highest

heavens he pleads for us and acts as a High Priest who can be touched with

a feeling of our infirmities. God has graciously raised up such a Mediator,

and now he speaks to us through him. O sons of men, will ye not hearken

when such an one as Jesus of Nazareth, the Son of man, is ordained to

speak of the eternal God? Ye might be unable to hear if he should speak

again in thunder, but now he speaketh by those dear lips of love, now he

speaketh by that gracious tongue which has wrought such miracles of

grace by its words, now he speaketh out of that great heart of his, which

never beats except with love to the sons of men-will ye not hear him?

Surely we ought to give the most earnest heed and obey his every word.

Moses was truly one of the people, for he loved them intensely, and all his

sympathies were with them. They provoked him terribly, but still he loved

them. We can never admire that man of God too much when we think of

his disinterested love to that guilty nation. See him on the mountain there

as Israel’s advocate. The Lord said, “Let me alone that I may destroy them,

and I will make of thee a great nation.” That proposal opened up before

Moses’ eye a glittering destiny. It was within his grasp that he himself

should become the founder of a race, in whom the promises made to

Abraham should be fulfilled. Would not the most of men have greedily

snatched at it? But Moses will not have it. He loves Israel too well to see

the people die if he can save them. He has not an atom of selfish ambition

about him; but with cries and tears he exclaims,” Wherefore should the

Egyptians speak and say, For mischief did he bring them out, to slay them

in the mountains, and to consume them from the face of the earth? Turn

from thy fierce wrath, and repent of this evil against thy people.” He

prevailed with God by his pleading, for he identified himself with Israel.

Moses did, as it were, gather up all their grief’s and sorrows into himself,

even as did our Lord. True Israelite was he, for he refused to be called the

son of Pharaoh’s daughter, and cast in his lot with the people of God. This

is just what our blessed Lord has done. He will not have honor apart from

his people, nor even life, unless they live also. He saved others, himself he

could not save. He would not be in heaven, and leave his saints behind, He

loved the people and so proved himself to be one chosen out of their midst,

a brother among brethren.


Mark well that, while thus our Lord is our brother, the great God has in his

person sent us one who is lifted up above us all in the knowledge of his

mind. Thus saith the Lord (v. 18.), “I will put my words in his mouth.” Our

Lord Jesus Christ comes to us inspired by God. Not alone cometh he, nor

of his own mind; but saith he, “The Father is with me: I do always the

things which please him: the Father that dwelleth in me, he doeth the

works.” Both in word and work he acted for his Father, and under his

Father’s inspiration. Men and brethren, I beseech you not to reject the

message which Jesus brings, seeing it is not his own, BUT THE SURE

MESSAGE OF GOD!  Trifle not with a single word, which Jesus speaks, for it

is the word of the Eternal One: despise not one single deed which he did, or

precept which he commanded, or blessing which he brought, for upon all

these there is THE STAMP OF DEITY!   God chose one who is our brother that

he might come near to us; but he put his own royal imprimatur upon him, that

we might not have an ambassador of second rank, but one who counts it

not robbery to be equal with God, who nevertheless for our sake has taken

upon himself the form of a servant that he might speak home to our hearts.

For all these reasons, I beseech you despise not him that speaketh, seeing

He speaketh from heaven.


The main point, however, upon which I want to dwell is, that Jesus is like

to Moses. There had been no better mediator found than Moses up to

Moses’ day; the Lord God, therefore, determined to work upon that model

with the great prophet of his race, and he has done so in sending forth the

Lord Jesus. It would be a very interesting task for the young people to

work out all the points in which Moses is a personal type of the Lord

Jesus. The points of resemblance are very many, for there is hardly a single

incident in the life of the great Lawgiver, which is not symbolical of the

promised Savior. You may begin from the beginning at the waters of the

Nile, and go to the close upon the brow of Pisgah, and you will see Christ

in Moses as a man sees his face in a glass. I can only mention in what

respects, as a Mediator, Jesus is like to Moses, and surely one is found in

the fact that Moses beyond all that went before him was peculiarly the

depository of the mind of God. Once and again we find him closeted with

God for forty days at a time. He went right away from men to the lone

mountaintop, and there he was forty days and forty nights, and did neither

eat nor drink, but lived in high communion with his God. In those times of

seclusion he received the pattern of the tabernacle, the laws of the

priesthood, of the sacrifices of the holy days, and of the civil estate of

Israel, and perhaps the early records which compose the book of Genesis.

To whom else had God ever spoken for that length of time, as a man

speaketh with his friend? He was the peculiar favorite of God. From the

first day of his call, when he was keeping his father’s flock at the back of

the desert, right to the day when God kissed away his soul on the top of

Nebo, he was a man greatly beloved, to whom God manifested himself as

to no other. Hear the Lord’s own words to Aaron and Miriam. “And he

said, Hear now my words: If there be a prophet among you, I the Lord will

make myself known unto him in a vision, and will speak unto him in a

dream. My servant Moses is not so, who is faithful in all mine house. With

him will I speak mouth to mouth, even apparently, and not in dark

speeches: and the similitude of the Lord shall he behold: wherefore then

were ye not afraid to speak against my servant Moses?” In this our Lord

Jesus is like to Moses, only he far surpasses him, for the intercourse

between Christ and the Father was very much more intimate, seeing that

Jesus is himself essential deity, and “in Him dwelleth all the fullness of the

Godhead bodily.” Cold mountains and the midnight air continually

witnessed to his communion with the Father. Nor these alone, for he abode

with the Father. His language was always spoken out as God was speaking

within him; he lived in God, and with God I know, said he, that thou

hearest me always.” Instead of having to point out when Christ was in

communion with the Father, we have rather, with astonishment, to point

out the solitary moment when he was left of the Father, even that dread

hour when he cried, “My God, my God, why hast thou forsaken me?” Only

for that once the Father had left him, and even then it was inexplicable, and

he asked the reason for it; though he knew himself to be then SUFFERING AS

THE SUBSTITUTE FOR MAN  yet did His desertion by God come upon Him

as a novelty which utterly overwhelmed Him, so that He asked in agony why He

was forsaken.


Moses, to take another point, is the first of the prophets with whom God

kept up continuous revelation. To other men he spake in dreams and

visions, but to Moses by plain and perpetual testimony. His Spirit rested on

him, and he took of it to give thereof to Joshua, and to the seventy elders,

even as Jesus gave of his Spirit to the apostles. Sometimes God spake to

Noah, or to Abraham and others; but it was upon occasions only; and even

then, as in the case of Abraham and Jacob, they must fall asleep to see and

hear him best: but with Moses the Lord abode perpetually; whensoever he

willed he consulted the Most High, and at once God spake with him, and

directed his way. So was it with Christ Jesus. He needed not to behold a

vision: the spirit of prophecy did not occasionally come upon him, and bear

him out of himself, for the Spirit was given him without measure, and he

knew the very mind and heart of God perpetually. He was always a

prophet; not sometimes a prophet, like him of old, of whom we read, “The

Spirit of God came upon him in the camp of Dan”; or like others of whom

it is written, “the word of the Lord came to them.” At all times the Spirit

rested upon him: he spake in the abiding power of the Holy Ghost, even

more so than did Moses.


Moses is described as a prophet mighty in word and deed, and it is singular

that there never was another prophet mighty in word and deed till Jesus

came. Moses not only spoke with matchless power, but wrought miracles.

You shall find no other prophet who did both. Other prophets who spake

well wrought no miracles, or only here and there; whilst those who

wrought miracles, such as Elijah and Elisha, have left us but few words that

they spake: indeed, their prophecies were but lightning flashes, and not as

the bright shining of a sun. When you come to our Lord Jesus you find lip

and heart working together, with equal perfectness of witness. You cannot

tell in which he is the more marvelous, in his speech or in his act. “Never

man spake like this man,” but certainly never man wrought such marvels of

mercy as Jesus did. He far exceeds Moses and all the prophets put together

in the variety and the multitude and the wonderful character of the miracles

which he did. If men bow before prophets who can cast down their rods,

and they become serpents, if they yield homage to prophets who call fire

from heaven, how much more should they accept him whose words are

matchless music, and whose miracles of love were felt even beyond the

boundaries of this visible world; for the angels of God flew from heaven to

minister to him, the devils of the pit fled before his voice, and the caverns

of death heard his call and yielded up their prey. Who would not accept

this prophet like unto Moses, to whom the Holy Ghost bare witness by

mighty signs and wonders?


Moses, again, was the founder of a great system of religious law, and this

was not the case with any other but the Lord Jesus. He founded the whole

system of the Aaronic priesthood and the law that went with it. Moses was

a law-giver: he gave the ten commandments in the name of God, and all the

other statutes of the Jewish polity were ordained through him. Now, till

you come to Christ you find no such law-giver; but Jesus institutes the new

covenant as Moses introduced the old, the sermon on the mount was an

utterance from a happier Sinai, and whereas Moses gives this and that

command, Jesus gives the like in sweeter form and in diviner fashion, and

embodies it in his own sacred person. He is the great legislator of our

dispensation, the King in the midst of Jeshurun, giving forth his command,

which runneth very swiftly, and they that fear the Lord are obedient



Time will fail us, or we would mention to you that Moses was faithful

before God as a servant over all his house, and so was Jesus as a Son over

his own house. He was never unfaithful to his charge in any respect, but in

all things ruled and served to perfection as the anointed of the Father. He is

the faithful and true Witness, the Prince of the kings of the earth. Moses,

too, was zealous for God and for his honor. Remember how the zeal of

God’s house did eat him up. When he saw grievous sin among the people,

he said, “Who is on the Lord’s side?” and there came to him the tribe of

Levi, and he said, “Go in and out, and slay ye every one his men that were

joined to Baal-poor.” Herein he was the stern type of Jesus, who took the

scourge of small cords, and drove out the buyers and sellers, and said,

“Take these things hence: it is written, My Father’s house shall be a house

of prayer, but ye have made it a den of thieves”; for the zeal of God’s

house had eaten him up.


Moses, by divine grace, was very meek, and perhaps this is the chief

parallel between him and Jesus. I have said, “by divine grace,” for I

suppose by nature he was strongly passionate. There are many indications

that Moses was not meek, but very far from it until the Spirit of God rested

upon him. He slew the Egyptian hastily, and in after years he went out

from the presence of Pharaoh “in great anger.” Once and again you find

him very wroth: he took the tables of stone and dashed them in pieces in

his indignation, for “Moses’ anger waxed hot”; and that unhappy action

which occasioned his being shut out of Canaan was caused by his “being

provoked in spirit so that he spake unadvisedly with his lips,” and said,

“Hear now, ye rebels; must I fetch you water out of this rock?” Divine

grace had so cooled and calmed him that in general he was the gentlest of

men, and when his brother and sister thrust themselves into his place and

questioned his authority, it is written, “Now the man Moses was very

meek, above all the men which were upon the face of the earth.” In his

own quarrel he has never anything to say: it is only for the people and for

God that his anger waxeth hot. Even about his last act of hastiness he says,

“God was angry with me for your sake,” not for his own sake. He was so

meek and gentle that for forty years he bore with the most rebellious and

provoking nation that ever existed. But what shall I say of my Master? Let

him speak for himself. “Come unto me, all ye that labor and are heavy

laden and I will give you rest: take my yoke upon you, and learn of me; for

I am meek and lowly in heart: and ye shall find rest unto your souls.” Our

children call him “Gentle Jesus, meek and mild.” The man Jesus is very

meek above all men that are upon the face of the earth. He has his



“Like glowing often is his wrath,

As flame by furious blast up blown,”


for he can be angry, and the wrath of the Lamb is the most awful wrath

beneath the sun; but still to us, in this gospel day, he is all love and

tenderness; and when he bids us come to him, can we refuse to hear? So

meek is the Mediator that he is love itself, incarnate love; so loving, that

when he died his only crime was that he was “found guilty of excess of

love”; can we be so cruel as to reject him? O brothers and sisters, do not

refuse to listen to the voice of this Tender One by whom God speaketh to



Our Lord was like to Moses in meekness, and then to sum up all-Moses

was the Mediator for God with the people, and so is our blessed Lord.

Moses came in God’s name to set Israel free from Pharaoh’s bondage, and

he did it: Jesus came to set us free from a worse bondage still, AND HE

HAS ACHIEVED OUR FREEDOM!   Moses led the people through the Red Sea,

and Jesus has led us where all the hosts of hell were overthrown, and sin was

drowned in his own most precious blood. Moses led the tribes through the

wilderness, and Jesus leads us through the weary ways of this life to the

rest, which remaineth for the people of God. Moses spake to the people for

God, and Jesus hath done the same. Moses spake to God for the people,

and Jesus ever liveth to make intercession for us. Moses proposed himself

as a sacrifice when he said, “If not, blot my name out of the book of life “;

but Jesus was an actual sacrifice, and was taken away from the land of the

living for our sakes, being made a curse for us. Moses, in a certain sense,

died for the people, for he could not enter into the land, but must needs

close his eyes on Nebo. Those are touching words, “The Lord was angry

with me for your sakes”: words, which in a diviner sense may be fitly

applied to Jesus, for God was angry with him for our sakes. Right through

to the very end our blessed Lord Jesus Christ, our Savior, is a prophet like

unto Moses, raised up from the midst of his brethren. O my hearers,

HEAR YE HIM!  Turn not your ear away from this Prophet of prophets,

but hear and live.


III. I close with that point, and if my words are very few let them be

weighty. Let us think of THE AUTHORITY of our great Mediator, and let

this be the practical lesson – HEAR YE HIM! Men and brethren, if our hearts

were right, the moment it was announced that God would speak to us

through Jesus Christ there would be a rush to hear him.  (In a much more

holier fashion and with much more zeal, than the people who line up for

Kentucky basketball tickets to attend Midnight Madness held in October

every year!  CY – 2020)  If sin had not maddened men they would listen eagerly

to every word of God through such a Mediator as Jesus is; they would write each

golden sentence on their tablets, they would hoard His word in their memories,

they would wear it between their eyes, they would yield their hearts to it. Alas, it

is not so; and the saddest thing of all is that some talk of Jesus for gain, and others

hear of him as if his story were a mere tale or an old Jewish ballad of two

thousand years ago. Yet, remember, God speaks by Jesus still, and every

word of his that is left on record is as solemnly alive today as when it first

leaped from his blessed lips. I beseech you remember Christ cometh not as

an amateur, but HE HATH AUTHORITY WITH HIM, this ambassador to men

wears the authority of the King of kings. If ye despise him ye despise him that

sent him: if ye turn away from him that speaketh from heaven YE TURN AWAY

FROM THE ETERNAL GOD and ye do despite to his love. OH, DO NOT SO!

Note how my text puts it. It saith here, “Whosoever shall not hearken unto

my words which he shall speak in my name, I will require it of him.” My

heart trembles while I repeat to you the words, “I will require it of him.”

Today God graciously requires it of some of you, and asks WHY HAVE YOU

NOT LISTENED TO CHRIST’S VOICE?   Why is this? You have not accepted

HIS SALVATION!  Why is this? You know all about Jesus, and you say it is true,

but you have never believed in him: why is this? God requires it of you. Many

years has he waited patiently, and He has sent His servant again and again to

invite you. The men of Nineveh sought mercy in their day, and yet you

have not repented. God requires it of you. Why is this? Give your Maker a

reason for your rejection of His mercy if you can: fashion some sort of

excuse, O ye rebellious one. Do you despise your God? Do you dare his

wrath? Do you defy his anger? Are you so mad as this?


The day will come when he will require it of you in a much more violent

sense than he does to-day; WHEN YOU HAVE PASSED BEYOND THE

REGION OF MERCY,  he will say, “I called you and you refused, why is this?

I did not speak to you in thunder. I spoke to you with the gentle voice of the Only

Begotten who bled and died for men: why did you not hear him? Every

Sabbath day my servant tried to repeat the language of his Master to you:

why did you refuse it? You are cast into hell, but why did not you accept

the pardon which would have delivered you from it?” You were too busy.

Too busy to remember your God? What could you have been busy about

that was worth a thought as compared with Him? You were too fond of

pleasure. And do you dare insult your God by saying that trifling

amusements which were not worth the mentioning could stand in

comparison with his love and his good pleasure? Oh, how you deserve his

wrath. I pray you consider what this meaneth, “I will, require it of him.”

You who still harden your hearts, and refuse my Master, go away with this

ringing in your ears, “I WILL REQUIRE IT OF HIM!  I WILL REQUIRE

IT OF HIM.”  When he lieth dying alone in that sick chamber I will require it

of him: when he hath taken the last plunge, and left this world, AND FINDS


thunder wakes the dead, and the great Prophet like unto Moses shall sit on the

great white throne to judge the quick and the dead, I will require it of him,

I will require it of him.”


My Master will require of me how I have preached to you, and I sincerely

wish it were in my power to put these things in better form, and plead with

you more earnestly; but, after all, what can I do? If you have no care for

your own souls, how can I help it? If you will rush upon eternal woe, if you

will despise the altogether lovely One through whom God speaks to you, if

you will live day after day carelessly and wantonly, throwing away your

souls, oh, then mine eyes shall weep in secret places for you; but what

more can I do but leave you to God? At the last I shall be compelled to say

“Amen’ to the verdict which condemns you for ever. God grant that such a

reluctant task may not fall to my lot in reference to any one of you, but



SAKE!  Amen.


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