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diff --git a/40596-8.txt b/40596-8.txt deleted file mode 100644 index c670873..0000000 --- a/40596-8.txt +++ /dev/null @@ -1,10031 +0,0 @@ -The Project Gutenberg EBook of Notes on the book of Exodus, by -C. H. (Charles Henry) Mackintosh - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: Notes on the book of Exodus - -Author: C. H. (Charles Henry) Mackintosh - -Release Date: August 27, 2012 [EBook #40596] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK NOTES ON THE BOOK OF EXODUS *** - - - - -Produced by Júlio Reis, Moisés S. Gomes, Julia Neufeld and -the Online Distributed Proofreading Team at -http://www.pgdp.net - - - - - - - - - - - NOTES - - _on the book of_ - - EXODUS - - _by_ - - C. H. MACKINTOSH - - "_He led them forth by the right way_" - - LOIZEAUX BROTHERS - - _Neptune, New Jersey_ - - FIRST EDITION 1880 - - TWENTY-SEVENTH PRINTING 1965 - - LOIZEAUX BROTHERS, Inc., PUBLISHERS - - _A Nonprofit Organization, Devoted to the Lord's Work - and to the Spread of His Truth_ - - NEPTUNE, NEW JERSEY - - PRINTED IN THE UNITED STATES OF AMERICA - - - - -PREFACE TO THE THIRD EDITION - - -The writer cannot suffer a new edition of this volume to issue from -the press without a line or two of deep thankfulness to the Lord for -His grace in making use of such a feeble instrumentality in the -furtherance of His truth and the edification of His people. Blessed be -His name, when He takes up a book or a tract, He can make it effectual -in the accomplishment of His gracious ends. He can clothe with -spiritual power pages and paragraphs which to us might seem pointless -and powerless. May He continue to own and bless this service, and His -name shall have all the praise. - - _C. H. M. - Dublin, April, 1862_ - - - - -PREFATORY NOTE - -TO THE AMERICAN EDITION - - -As several persons in America have, without any authority whatever -from me, undertaken to publish my four[1] volumes of "Notes," I deem -it my duty to inform the reader that I have given full permission to -Messrs. LOIZEAUX BROTHERS to publish an edition of those books in such -form as they shall consider most suitable. - - C. H. MACKINTOSH. - - _6 West Park Terrace, Scarborough, - May 1st, 1879._ - - [1] Now six. - - - - -In manuscript and proof-sheets, we have been traveling over a deeply -instructive and most interesting portion of the Word of God-THE BOOK -OF EXODUS. - -Redemption by blood occupies a prominent place therein,--it -characterizes the book. God's many mercies to His redeemed, in the -display of His power, the patience of His love, and the riches of His -grace, flow from it. The great question of Israel's relationship to -God is settled by the blood of the lamb. It changes their condition -entirely. Israel within the blood-sprinkled door-posts was God's -redeemed, blood-bought people. - -God being holy, and Israel guilty, no happy relationship could exist -between them till judgment had been accomplished. Sin must be judged. -A happy friendship once existed between God and man, on the ground of -innocence; but sin having entered and snapped the link asunder, there -can be no reconciliation but through the full expression of the moral -judgment of God against sin. We can only have "life through death." -God is the God of holiness, and He must judge sin. In saving the -sinner, He condemns his sin. The cross is the full and perfect -expression of this. - -Typically, this was the great question, on "the evening of the -fourteenth day of the first month"; namely, _How can God exempt from -judgment, and receive into His favor, those whom His holiness -condemns?_ To this most solemn question, there was but one answer that -would satisfy the demands of the God of holiness, and that was the -_blood of the Lamb of His own providing_. "When I see the blood, I -will pass over you." This settled the all-important question. It was -one of life or death, of deliverance or judgment. The blood-sprinkled -door-post was a perfect answer to all the claims of holiness, and to -all the need of the congregation. All was settled now. God was -glorified, sin judged and put away, and Israel saved through the blood -of the lamb. - -Blessed truth! Israel was now at peace with God, a sheltered, saved, -and happy people, though still in Egypt--the land of death and -judgment. God was now _pledged_ to deliver Israel,--precious type of -the perfect security of all who are trusting to the blood of Christ! -They were securely and peacefully feeding on the roasted lamb, when, -"at midnight, the Lord smote all the first-born in the land of Egypt, -from the first-born of Pharaoh that sat on his throne, unto the -first-born of the captive that was in the dungeon, and all the -first-born of cattle. And Pharaoh rose up in the night, he and all his -servants, and all the Egyptians; and there was a great cry in Egypt; -for there was not a house where there was not one dead" (xii. 29, -30.). "But against any of the children of Israel shall not a dog move -his tongue, against man or beast; that ye may know how that the Lord -doth put a difference between the Egyptians and Israel." (xi. 7.) - -But why, some may ask, put this difference? The Israelites were -sinners as well as the Egyptians. True, on this ground there was "no -difference;" but, in type, the judgment of God against sin had been -expressed in the death of the unblemished lamb. The blood "on the -lintel and the two side-posts" was the proof of this. It proclaimed, -with a loud voice, that the lamb was slain, the ransom paid, the -captive freed, justice satisfied, and the hour of Israel's deliverance -fully come. _It was the blood that made the difference, and nothing -else_; "for all have sinned and come short of the glory of God." (Rom. -iii. 23.) - -But oh, what a difference! The one, divinely shielded from the sword -of judgment; the other, defenceless and slain by it: the one, -feasting on the rich provisions of grace; the other, compelled to -taste the bitterness of the cup of wrath. The destroying angel entered -every house, throughout all the land of Egypt, that was not sprinkled -with the blood. The first-born of Pharaoh on the throne, and the -first-born of the captive in the dungeon, fell together. - -No rank, age, or character escaped. The day of God's long-suffering -was ended, and the hour of His judgment was come. One thing alone -guided the angel of death on that dark and dreadful night, and that -was, WHERE THERE IS NO BLOOD, THERE IS NO SALVATION. - -Dear reader, this is as true now as it was then! Where there is no -blood, there is no salvation,--"without shedding of blood is no -remission." Can any question be of such importance to you as this one: -Am I shielded by the blood of Jesus? Oh! have you fled for refuge to -the blood that was shed on Calvary? There, "Christ, our passover, was -sacrificed for us." His blood is represented as being sprinkled on -"the mercy-seat above." There, God's eye ever sees the blood of our -true paschal Lamb. Have you faith in that precious blood? Though -deeply sensible of your guilt, can you say in truth, This is my only -hiding-place: I do depend upon the blood? Then rest assured that you -are perfectly safe--that you are eternally saved. You have God's own -word for it--"When I see the blood, I will pass over you."--"We have -redemption _through His blood_, the forgiveness of sins, according to -the riches of His grace."--"But now, in Christ Jesus, ye who sometimes -were far off, are made nigh _by the blood of Christ_."--"Whom God hath -set forth to be a propitiation _through faith in His blood_." (Eph. i. -7; ii. 13; Rom. iii. 25.) - - "Happy they who trust in Jesus, - Sweet their portion is and sure." - -But, on the other hand, if the blood of Jesus is neglected or -despised, there can be no security, no peace, and no salvation. "How -shall we escape if we neglect so great salvation?" (Heb. ii. 3.) -Unless the destroying angel sees the blood, he enters as the judge of -sin. Every sin must be punished, either in the person of the sinner, -or the sinner's substitute. This is a deeply solemn truth; but how -blessed to know that "Christ hath once suffered for sins, the just for -the unjust, that He might bring us to God." "For He hath made Him to -be sin for us, who knew no sin, that we might be made the -righteousness of God In Him." (1 Peter iii. 18; 2 Cor. v. 21.) To -neglect this divine Substitute, and the shelter which He has provided, -is to expose the soul to the unrelenting judgment of God. No sin, -however small, can escape judgment, either on the cross of Christ, or -in the lake of fire. Oh, the priceless value of that blood which -"cleanseth us from ALL sin"!--which makes us clean enough for heaven! - -Redemption being now accomplished, and Israel divinely prepared, they -commence their journey. But observe, in passing, _how_ they start. -Before taking one step, every question between the conscience and God -is divinely settled. They are forgiven, justified, and accepted, in -His sight. Hence it is written, "When Israel was a child, then I loved -him, and called my son out of Egypt." (Hosea xi. 1.) Blessed type of -the real condition in which every true believer begins his Christian -course! He may not see this blessed truth, or he may have a very -feeble apprehension of it, as Israel had, but that does not alter the -fact. God acts according to His own knowledge of the relationship, and -the affections which belong to it. We see this in the glorious -deliverance of His beloved people at the Red Sea, in the manna from -heaven, the water from the flinty rock, and in the pillar of His -presence, which accompanied them in all their wanderings. He ever acts -according to the purposes of His love, and the value of the blood of -Jesus. - -Once more, dear reader, allow me to ask. Are you sure that you are -under the safe shelter, the secure refuge, the blessed hiding-place, -of the Redeemer's blood? - -But I must now leave my reader, earnestly recommending him to pursue -the journey across the wilderness in company with God and His -redeemed. He will find the "Notes" most useful. They convey truth, -agreeably and intelligently to the heart, the conscience, and the -understanding. May many find them to be a real oasis in the desert. -The journey will prove a most profitable one if we thereby learn more -of the natural unbelief of our own heart and the abiding faithfulness -of God's. He never changes, blessed be His name; and the blood of the -slain Lamb never loses its efficacy. - - "Blest Lamb of God! Thy precious blood - Shall never lose its power, - Till every ransomed saint of God - Be saved to sin no more." - -May the Lord graciously own and use the following "Notes" for His own -glory and the blessing of many souls. - - _A. M._ - - _London_ - - - - -CONTENTS - - - _Page._ - - CHAPTER I, 1 - - " II. 1-10, 9 - - " II. 11-25, 17 - - " III, 33 - - " IV, 58 - - " V. & VI, 78 - - " VII.-XI, 95 - - " XII, 126 - - " XIII, 163 - - " XIV, 172 - - " XV, 191 - - " XVI, 206 - - " XVII, 224 - - " XVIII, 238 - - " XIX, 247 - - " XX, 254 - - " XXI.-XXIII, 272 - - " XXIV, 280 - - " XXV, 284 - - " XXVI, 298 - - " XXVII, 313 - - " XXVIII. & XXIX, 319 - - " XXX, 335 - - " XXXI, 349 - - " XXXII, 355 - - " XXXIII. & XXXIV, 364 - - " XXXV.-XL, 369 - - - - -NOTES - -ON - -THE BOOK OF EXODUS - - - - -CHAPTER I. - - -We now approach, by the mercy of God, the study of the Book of Exodus, -of which the great prominent theme is redemption. The first five -verses recall to the mind the closing scenes of the preceding book. -The favored objects of God's electing love are brought before us; and -we find ourselves very speedily conducted, by the inspired penman, -into the action of the book. - -In our meditations on the Book of Genesis, we were led to see that the -conduct of Joseph's brethren toward him was that which led to their -being brought down into Egypt. This fact is to be looked at in two -ways. In the first place, we can read therein a deeply solemn lesson, -as taught in Israel's actings toward God; and, secondly, we have -therein unfolded an encouraging lesson, as taught in God's actings -toward Israel. - -And, first, as to Israel's actings toward God, what can be more deeply -solemn than to follow out the results of their treatment of him who -stands before the spiritual mind as the marked type of the Lord Jesus -Christ? They, utterly regardless of the anguish of his soul, consigned -Joseph into the hands of the uncircumcised. And what was the issue, as -regards them? They were carried down into Egypt, there to experience -the deep and painful exercises of heart which are so graphically and -touchingly presented in the closing chapters of Genesis. Nor was this -all. A long and dreary season awaited their offspring in that very -land in which Joseph had found a dungeon. - -But then God was in all this, as well as man; and it is His -prerogative to bring good out of evil. Joseph's brethren might sell -him to the Ishmaelites, and the Ishmaelites might sell him to -Potiphar, and Potiphar might cast him into prison; but Jehovah was -above all, and He was accomplishing His own mighty ends. "The wrath of -man shall praise Him." The time had not arrived in which the heirs -were ready for the inheritance and the inheritance for the heirs. The -brick-kilns of Egypt were to furnish a rigid school for the seed of -Abraham, while as yet "the iniquity of the Amorites" was rising to a -head amid the "hills and valleys" of the promised land. - -All this is deeply interesting and instructive. There are "wheels -within wheels" in the government of God. He makes use of an endless -variety of agencies in the accomplishment of His unsearchable designs. -Potiphar's wife, Pharaoh's butler, Pharaoh's dreams, Pharaoh himself, -the dungeon, the throne, the fetter, the royal signet, the -famine--all are at His sovereign disposal, and all are made -instrumental in the development of His stupendous counsels. The -spiritual mind delights to dwell upon this,--it delights to range -through the wide domain of creation and providence, and to recognize, -in all, the machinery which an All-wise and an Almighty God is using -for the purpose of unfolding His counsels of redeeming love. True, we -may see many traces of the serpent,--many deep and well-defined -footprints of the enemy of God and man,--many things which we cannot -explain nor even comprehend; suffering innocence and successful -wickedness may furnish an apparent basis for the infidel reasoning of -the sceptic mind; but the true believer can piously repose in the -assurance that "the Judge of all the earth shall do right." He knows -right well that-- - - "Blind unbelief is sure to err, - And scan His ways in vain; - God is His own interpreter, - And He will make it plain." - -Blessed be God for the consolation and encouragement flowing out of -such reflections as these. We need them every hour while passing -through an evil world, in which the enemy has wrought such appalling -mischief, in which the lusts and passions of men produce such bitter -fruits, and in which the path of the true disciple presents -roughnesses which mere nature could never endure. Faith knows, of a -surety, that there is One behind the scenes whom the world sees not -nor regards; and, in the consciousness of this, it can calmly say, "It -is well," and, "It shall be well." - -The above train of thought is distinctly suggested by the opening -lines of our book. "God's counsel shall stand, and He will do all His -pleasure." The enemy may oppose, but God will ever prove Himself to be -above him; and all we need is a spirit of simple, childlike confidence -and repose in the divine purpose. Unbelief will rather look at the -enemy's efforts to countervail than at God's power to accomplish. It -is on the latter that faith fixes its eye. Thus it obtains victory and -enjoys abiding peace. It has to do with God and His infallible -faithfulness. It rests not upon the ever-shifting sands of human -affairs and earthly influences, but upon the immovable rock of God's -eternal Word. That is faith's holy and solid resting-place. Come what -may, it abides in that sanctuary of strength. "Joseph died, and all -his brethren, and all that generation." What then? Could death affect -the counsels of the living God? Surely not. He only waited for the -appointed moment--the due time, and then the most hostile influences -were made instrumental in the development of His purposes. - -"Now there arose up a new king over Egypt, which knew not Joseph. And -he said unto his people, 'Behold the people of the children of Israel -are more and mightier than we: come on, let us deal _wisely_ with -them, lest they multiply, and it come to pass that when there falleth -out any war they join also unto our enemies and fight against us, and -so get them up out of the land." (Ver. 8-10.) All this is the -reasoning of a heart that had never learnt to take God into its -calculations. The unrenewed heart never can do so; and hence, the -moment you introduce God, all its reasonings fall to the ground. Apart -from, or independent of, Him, they may seem very wise; but only bring -Him in, and they are proved to be perfect folly. - -But why should we allow our minds to be, in any wise, influenced by -reasonings and calculations which depend, for their _apparent_ truth, -upon the total exclusion of God? To do so is, in principle, and -according to its measure, practical atheism. In Pharaoh's case, we see -that he could accurately recount the various contingencies of human -affairs,--the multiplying of the people, the falling out of war, their -joining with the enemy, their escape out of the land. All these -circumstances he could, with uncommon sagacity, put into the scale; -but it never once occurred to him that God could have anything -whatever to do in the matter. Had he only thought of this, it would -have upset his entire reasoning, and have written folly upon all his -schemes. - -Now, it is well to see that it is ever thus with the reasonings of -man's sceptic mind. God is entirely shut out; yea, the truth and -consistency thereof depend upon His being kept out. The death-blow to -all scepticism and infidelity is the introduction of God into the -scene. Till He is seen, they may strut up and down upon the stage with -an amazing show of wisdom and cleverness; but the moment the eye -catches even the faintest glimpse of that blessed One, they are -stripped of their cloak, and disclosed in all their nakedness and -deformity. - -In reference to the king of Egypt, it may assuredly be said, he did -"greatly err," not knowing God or His changeless counsels. He knew not -that, hundreds of years back, before ever he had breathed the breath -of mortal life, God's word and oath--"two immutable things"--had -infallibly secured the full and glorious deliverance of that very -people whom he was going, in his wisdom, to crush. All this was -unknown to him, and therefore all his thoughts and plans were founded -upon ignorance of that grand foundation-truth of all truths, namely, -that GOD IS. He vainly imagined that he, by his management, could -prevent the increase of those concerning whom God had said, "They -shall be as the stars of heaven, and as the sand which is upon the -sea-shore." His wise dealing, therefore, was simply madness and folly. - -The wildest mistake which a man can possibly fall into is to act -without taking God into his account. Sooner or later, the thought of -God will force itself upon him, and then comes the awful crash of all -his schemes and calculations. At best, everything that is undertaken -independently of God, can last but for the present time. It cannot, by -any possibility, stretch itself into eternity. All that is merely -human, however solid, however brilliant, or however attractive, must -fall into the cold grasp of death, and moulder in the dark, silent -tomb. The clod of the valley must cover man's highest excellencies and -brightest glories; mortality is engraved upon his brow, and all his -schemes are evanescent. On the contrary, that which is connected with, -and based upon, God, shall endure forever. "His name shall endure -forever, and His memorial to all generations." - -What a sad mistake, therefore, for a feeble mortal to set himself up -against the eternal God,--to "rush upon the thick bosses of the shield -of the Almighty"! As well might the monarch of Egypt have sought to -stem, with his puny hand, the ocean's tide, as to prevent the increase -of those who were the subjects of Jehovah's everlasting purpose. -Hence, although "they did set over them taskmasters to afflict them -with their burdens," yet, "the more they afflicted them, the more they -multiplied and grew." Thus it must ever be. "He that sitteth in the -heavens shall laugh; the Lord shall have them in derision." (Ps. ii. -4.) Eternal confusion shall be inscribed upon all the opposition of -men and devils. This gives sweet rest to the heart in the midst of a -scene where all is apparently so contrary to God and so contrary to -faith. Were it not for the settled assurance that "the wrath of man -shall praise" the Lord, the spirit would often be cast down while -contemplating the circumstances and influences which surround one in -the world. Thank God, "we look not at the things which are seen, but -at the things which are not seen: for the things which are seen are -temporal; but the things which are not seen are eternal." (2 Cor. iv. -18.) In the power of this, we may well say, "_Rest_ in the Lord, and -_wait patiently for Him_: fret not thyself because of him who -prospereth in his way, because of the man who bringeth wicked devices -to pass." (Ps. xxxvii. 7.) How fully might the truth of this be seen -in the case of both the oppressed and the oppressor, as set before us -in our chapter! Had Israel "looked at the things that are seen," what -were they? Pharaoh's wrath, stern taskmasters, afflictive burdens, -rigorous service, hard bondage, mortar and brick. But, then, "the -things which are not seen," what were they? God's eternal purpose, His -unfailing promise, the approaching dawn of a day of salvation, the -"burning lamp" of Jehovah's deliverance. Wondrous contrast! Faith -alone could enter into it. Naught save that precious principle could -enable any poor, oppressed Israelite to look from out the smoking -furnace of Egypt, to the green fields and vine-clad mountains of the -land of Canaan. Faith alone could recognize in those oppressed slaves, -toiling in the brick-kilns of Egypt, the heirs of salvation, and the -objects of Heaven's peculiar interest and favor. - -Thus it was then, and thus it is now. "We walk by faith, not by -sight." (2 Cor. v. 7.) "It doth not yet appear what we shall be." (1 -John iii. 2.) We are "here in the body pent," "absent from the Lord." -As to fact, we are in Egypt, yet, in spirit, we are in the heavenly -Canaan. Faith brings the heart into the power of divine and unseen -things, and thus enables it to mount above everything down here, in -this place "where death and darkness reign." O, for that simple -childlike faith that sits beside the pure and eternal fountain of -truth, there to drink those deep and refreshing draughts which lift up -the fainting spirit and impart energy to the new man, in its upward -and onward course! - -The closing verses of this section of our book present an edifying -lesson in the conduct of those God-fearing women, Shiprah and Puah. -They would not carry out the king's cruel scheme, but braved his -wrath, and hence God made them houses. "Them that honor Me I will -honor, and they that despise Me shall be lightly esteemed." (1 Sam. -ii. 30.) May we ever remember this, and act for God, under all -circumstances! - - - - -CHAPTER II. 1-10. - - -This section of our book abounds in the weightiest principles of -divine truth--principles which range themselves under the three -following heads, namely, the power of Satan, the power of God, and the -power of faith. - -In the last verse of the previous chapter, we read, "And Pharaoh -charged all his people, saying, 'Every son that is born ye shall cast -into the river.'" This was Satan's power. The river was the place of -death; and, by death, the enemy sought to frustrate the purpose of -God. It has ever been thus. The serpent has at all times watched with -malignant eye those instruments which God was about to use for His own -gracious ends. Look at the case of Abel, in Genesis iv. What was that -but the serpent watching God's vessel and seeking to put it out of the -way by death? Look at the case of Joseph, in Genesis xxxvii. There you -have the enemy seeking to put the man of God's purpose in the place of -death. Look at the case of "the seed royal," in 2 Chronicles xxii; the -act of Herod, in Matthew ii; the death of Christ, in Matthew xxvii. In -all these cases, you find the enemy seeking, by death, to interrupt -the current of divine action. - -But, blessed be God, there is something beyond death. The entire -sphere of divine action, as connected with redemption, lies beyond the -limits of death's domain. When Satan has exhausted his power, then God -begins to show Himself. The grave is the limit of Satan's activity; -but there it is that divine activity begins. This is a glorious truth. -Satan has the power of death; but God is the God of the living, and He -gives life beyond the reach and power of death--a life which Satan -cannot touch. The heart finds sweet relief in such a truth as this, in -the midst of a scene where death reigns. Faith can stand and look on -at Satan putting forth the plenitude of his power. It can stay itself -upon God's mighty instrumentality of resurrection. It can take its -stand at the grave which has closed over a beloved object, and drink -in, from the lips of Him who is "the resurrection and the life," the -elevating assurance of a glorious immortality. It knows that God is -stronger than Satan, and it can therefore quietly wait for the full -manifestation of that superior strength, and, in thus waiting, find -its victory and its settled peace. We have a noble example of this -power of faith in the opening verses of our chapter. - -"And there went a man of the house of Levi, and took to wife a -daughter of Levi. And the woman conceived and bare a son; and when she -saw him that he was a goodly child, she hid him three months. And when -she could no longer hide him, she took for him an ark of bulrushes and -daubed it with slime and with pitch, and put the child therein; and -she laid it in the flags by the river's brink. And his sister stood -afar off, to wit what would be done to him." (Chap. ii. 1-4.) Here we -have a scene of touching interest, in whatever way we contemplate it. -In point of fact, it was simply faith triumphing over the influences -of nature and death, and leaving room for the God of resurrection to -act in His own proper sphere and character. True, the enemy's power is -apparent, in the circumstance that the child had to be placed in such -position--a position of death, in principle. And, moreover, a sword -was piercing through the mother's heart in thus beholding her precious -offspring laid, as it were, in death. Satan might act, and nature -might weep; but the Quickener of the dead was behind the dark cloud, -and faith beheld Him there, gilding heaven's side of that cloud with -His bright and life-giving beams. "By faith Moses, when he was born, -was hid three months of his parents, because they saw he was a proper -child; and they were not afraid of the king's commandment." (Heb. xi. -23.) - -Thus this honored daughter of Levi teaches us a holy lesson. Her -"_ark_ of bulrushes, daubed with slime and _pitch_," declares her -confidence in the truth that there was a something which could keep -out the waters of death, in the case of this "proper child," as well -as in the case of Noah, "the preacher of righteousness." Are we to -suppose, for a moment, that this "ark" was the invention of mere -nature? Was it nature's forethought that devised it? or nature's -ingenuity that constructed it? Was the babe placed in the ark at the -suggestion of a mother's heart, cherishing the fond but visionary hope -of thereby saving her treasure from the ruthless hand of death? Were -we to reply to the above inquiries in the affirmative, we should, I -believe, lose the beauteous teaching of this entire scene. How could -we ever suppose that the "_ark_" was devised by one who saw no other -portion or destiny for her child but death by _drowning_? Impossible. -We can only look upon that significant structure as faith's draft -handed in at the treasury of the God of resurrection. It was devised -by the hand of faith, as a vessel of mercy, to carry "a proper child" -safely over death's dark waters, into the place assigned him by the -immutable purpose of the living God. When we behold this daughter of -Levi bending over that "ark of bulrushes," which her faith had -constructed, and depositing therein her babe, we see her "walking in -the steps of that faith of her father Abraham, which he had," when "he -rose up from before his dead," and purchased the cave of Machpelah -from the sons of Heth. (Gen. xxiii.) We do not recognize in her the -energy of mere nature, hanging over the object of its affections, -about to fall into the iron grasp of the king of terrors. No; but we -trace in her the energy of a faith which enabled her to stand, as a -conqueror, at the margin of death's cold flood, and behold the chosen -servant of Jehovah in safety at the other side. - -Yes, my reader, faith can take those bold and lofty flights into -regions far removed from this land of death and wide-spread -desolation. Its eagle gaze can pierce the gloomy clouds which gather -around the tomb, and behold the God of resurrection displaying the -results of His everlasting counsels, in the midst of a sphere which no -arrow of death can reach. It can take its stand upon the top of the -Rock of Ages, and listen, in holy triumph, while the surges of death -are lashing its base. - -And what, let me ask, was "the king's commandment" to one who was in -possession of this heaven-born principle? What weight had that -commandment with one who could calmly stand beside her "ark of -bulrushes" and look death straight in the face? The Holy Ghost -replies, "They were not afraid of the king's commandment." The spirit -that knows aught of communion with Him who quickens the dead, is not -afraid of anything. Such an one can take up the triumphant language of -1 Cor. xv., and say, "O death, where is thy sting? O grave, where is -thy victory? The sting of death is sin, and the strength of sin is the -law. But thanks be to God, which giveth us the victory through our -Lord Jesus Christ." He can give forth these words of triumph over a -martyred Abel; over Joseph in the pit; over Moses in the ark of -bulrushes; in the midst of "the seed royal," slain by the hand of -Athaliah; amid the babes of Bethlehem, murdered by the hand of the -cruel Herod; and far above all, he can utter them at the tomb of the -Captain of our salvation. - -Now, it may be there are some who cannot trace the activities of -faith, in the matter of the ark of bulrushes. Many may not be able to -travel beyond the measure of Moses' sister, when "she stood afar off, -to wit what would be done to him." It is very evident that "his -sister" was not up to "the measure of faith" possessed by "his -mother." No doubt she possessed deep interest and true affection, such -as we may trace in "Mary Magdalene and the other Mary sitting over -against the sepulchre" (Matt. xxvii. 61.); but there was something far -beyond either interest or affection in the maker of the "ark." True, -she did not "stand afar off, to wit what would be done to" her child, -and hence, what frequently happens, the dignity of faith might seem -like indifference, on her part. It was not, however, indifference, but -true elevation--the elevation of faith. If natural affection did not -cause her to linger near the scene of death, it was only because the -power of faith was furnishing her with nobler work in the presence of -the God of resurrection. Her faith had cleared the stage for Him, and -most gloriously did He show Himself thereon. - -"And the daughter of Pharaoh came down to wash herself at the river; -and her maidens walked along by the river's side: and when she saw the -ark among the flags, she sent her maid to fetch it. And when she had -opened it, she saw the child; and, behold, the babe wept. And she had -compassion on him, and said, 'This is one of the Hebrews' children.'" -Here, then, the divine response begins to break, in sweetest accents, -on the ear of faith. God was in all this. Rationalism, or scepticism, -or infidelity, or atheism, may laugh at such an idea. And faith can -laugh also; but the two kinds of laughter are very different. The -former laughs, in cold contempt, at the thought of divine interference -in the trifling affair of a royal maiden's walk by the river's side: -the latter laughs, with real heartfelt gladness, at the thought that -God is in everything. And, assuredly, if ever God was in anything, He -was in this walk of Pharaoh's daughter, though she knew it not. - -The renewed mind enjoys one of its sweetest exercises while tracing -the divine footsteps in circumstances and events in which a -thoughtless spirit sees only blind chance or rigid fate. The most -trifling matter may, at times, turn out to be a most important link in -a chain of events by which the Almighty God is helping forward the -development of His grand designs. Look, for instance, at Esther vi. 1, -and what do you see? A heathen monarch spending a restless night. No -uncommon circumstance, we may suppose; and yet, this very circumstance -was a link in a great chain of providences at the end of which you -find the marvelous deliverance of the oppressed seed of Israel. - -Thus was it with the daughter of Pharaoh, in her walk by the river's -side. Little did she think that she was helping forward the purpose of -"the Lord God of the Hebrews." How little idea had she that the -weeping babe in that ark of bulrushes was yet to be Jehovah's -instrument in shaking the land of Egypt to its very centre! Yet so it -was. The Lord can make the wrath of man to praise Him, and restrain -the remainder. How plainly the truth of this appears in the following -passage!-- - -"Then said his sister to Pharaoh's daughter, 'Shall I go and call to -thee a nurse of the Hebrew women, that she may nurse the child for -thee?' And Pharaoh's daughter said unto her, 'Go.' And the maid went -and called the child's mother. And Pharaoh's daughter said unto her, -'Take this child away and nurse it for me, and I will give thee thy -wages.' And the woman took the child and nursed it. And the child -grew, and she brought him unto Pharaoh's daughter, and he became her -son. And she called his name Moses; and she said, 'Because I drew him -out of the water.'" (Chap. ii. 7-10.) The beautiful faith of Moses' -mother here meets its full reward; Satan is confounded; and the -marvelous wisdom of God is displayed. Who would have thought that the -one who had said, "If it be a son, then ye shall kill him," and, -again, "Every son that is born ye shall cast into the river," should -have in his court one of those very sons, and _such_ "a son." The -devil was foiled by his own weapon, inasmuch as Pharaoh, whom he was -using to frustrate the purpose of God, is used of God to nourish and -bring up Moses, who was to be His instrument in confounding the power -of Satan. Remarkable providence! Admirable wisdom! Truly, Jehovah is -"wonderful in counsel and excellent in working." May we learn to trust -Him with more artless simplicity, and thus our path shall be more -brilliant, and our testimony more effective. - - - - -CHAPTER II. 11-25. - - -In considering the history of Moses, we must look at him in two ways, -namely, personally and typically. - -First, in his personal character, there is much, very much, for us to -learn. God had not only to raise him up, but also to train him, in one -way or another, for the lengthened period of eighty years, first in -the house of Pharaoh's daughter, and then at "the backside of the -desert." This, to our shallow thoughts, would seem an immense space of -time to devote to the education of a minister of God. But then God's -thoughts are not as our thoughts. He knew the need of those forty -years twice told, in the preparation of His chosen vessel. When God -educates, He educates in a manner worthy of Himself and His most holy -service. He will not have a novice to do His work. The servant of -Christ has to learn many a lesson, to undergo many an exercise, to -pass through many a conflict, in secret, ere he is really qualified to -act in public. Nature does not like this. It would rather figure in -public than learn in private,--it would rather be gazed upon and -admired by the eye of man than be disciplined by the hand of God. But -it will not do. We must take God's way. Nature may rush into the scene -of operation; but God does not want it there. It must be withered, -crushed, set aside. The place of death is the place for nature. If it -_will_ be active, God will so order matters, in His infallible -faithfulness and perfect wisdom, that the results of its activity will -prove its utter defeat and confusion. He knows what to do with nature, -where to put it, and where to keep it. O, that we may all be in deeper -communion with the mind of God, in reference to self and all that -pertains thereto! Then shall we make fewer mistakes; then shall our -path be steady and elevated, our spirit tranquil, and our service -effective. - -"And it came to pass in those days, when Moses was grown, that he -went out unto his brethren, and looked on their burdens; and he spied -an Egyptian smiting a Hebrew, one of his brethren. And he looked this -way and that way, and when he saw there was no man, he slew the -Egyptian, and hid him in the sand." This was zeal for his brethren; -but it was "not according to knowledge." God's time was not yet come -for judging Egypt and delivering Israel; and the intelligent servant -will ever wait for God's time. "Moses was grown," and "he was learned -in all the wisdom of the Egyptians;" and, moreover, "he supposed his -brethren would have understood how that God by his hand would deliver -them." All this was true; yet he evidently ran before the time, and -when one does this, failure must be the issue.[2] - - [2] In Stephen's address to the council at Jerusalem, there is an - allusion to Moses' acting, to which it may be well to advert. "And - when he was full forty years old, it came into his heart to visit his - brethren the children of Israel. And seeing one of them suffer wrong, - he defended him, and avenged him that was oppressed, and smote the - Egyptian; for he supposed his brethren would have understood how that - God by his hand would deliver them; but they understood not." (Acts - vii. 23-35.) It is evident that Stephen's object, in his entire - address, was to bring the history of the nation to bear upon the - consciences of those whom he had before him; and it would have been - quite foreign to this object, and at variance with the Spirit's rule - in the New Testament, to raise a question as to whether Moses had not - acted before the divinely appointed time. - - Moreover, he merely says, "it came into his heart to visit his - brethren." He does not say that God sent him, _at that time_. Nor does - this, in the least, touch the question of the moral condition of those - who rejected him. "They understood not." This was the fact as to them, - whatever Moses might have personally to learn in the matter. The - spiritual mind can have no difficulty in apprehending this. - - Looking at Moses typically, we can see the mission of Christ to - Israel, and their rejection of Him, and refusal to have Him to reign - over them. On the other hand, looking at Moses personally, we find - that he, like others, made mistakes and displayed - infirmities,--sometimes went too fast and sometimes too slow. All this - is easily understood, and only tends to magnify the infinite grace and - exhaustless patience of God. - -And not only is there failure in the end, but also manifest -uncertainty, and lack of calm elevation and holy independence in the -progress of a work begun before God's time. Moses "_looked this way -and that way_." There is no need of this when a man is acting with and -for God, and in the full intelligence of His mind, as to the detail of -his work. If God's time had really come, and if Moses was conscious of -being divinely commissioned to execute judgment upon the Egyptian, and -if he felt assured of the divine presence with him, he would not have -"looked this way and that way." - -This action teaches a deep practical lesson to all the servants of -God. There are two things by which it is superinduced, namely, the -fear of man's wrath, and the hope of man's favor. The servant of the -living God should neither regard the one nor the other. What avails -the wrath or favor of a poor mortal to one who holds the divine -commission and enjoys the divine presence? It is, in the judgment of -such an one, less than the small dust of the balance. "_Have not I -commanded thee?_ Be strong and of a good courage; be not afraid, -neither be thou dismayed: for _the Lord thy God is with thee_ -whithersoever thou goest." (Joshua i. 9.) "Thou, therefore, gird up -thy loins, and arise, and speak unto them _all that I command thee_: -be not dismayed at their faces, lest I confound thee before them. For, -behold, I have made thee this day a defenced city, and an iron pillar, -and brazen walls against the whole land, against the kings of Judah, -against the princes thereof, against the priests thereof, and against -the people of the land. And they shall fight against thee, but they -shall not prevail against thee; for _I am with thee_, saith the Lord, -to deliver thee." (Jer. i. 17-19.) - -When the servant of Christ stands upon the elevated ground set forth -in the above quotations, he will not "look this way and that way;" he -will act on wisdom's heavenly counsel--"Let thine eyes look straight -on, and thine eyelids look straight before thee." Divine intelligence -will ever lead us to look upward and onward. Whenever we look around -to shun a mortal's frown or catch his smile, we may rest assured there -is something wrong; we are off the proper ground of divine service. We -lack the assurance of holding the divine commission and of enjoying -the divine presence, both of which are absolutely essential. - -True, there are many who, through profound ignorance, or excessive -self-confidence, stand forward in a sphere of service for which God -never intended them, and for which He therefore never qualified them. -And not only do they thus stand forward, but they exhibit an amount of -coolness and self-possession perfectly amazing to those who are -capable of forming an impartial judgment about their gifts and -merits. But all this will very speedily find its level; nor does it in -the least interfere with the integrity of the principle that nothing -can effectually deliver a man from the tendency to "look this way and -that way" save the consciousness of the divine commission and the -divine presence. When these are possessed, there is entire deliverance -from human influence, and consequent independence. No man is in a -position to serve others who is not wholly independent of them; but a -man who knows his proper place can stoop and wash his brethren's feet. - -When we turn away our eyes from man, and fix them upon the only true -and perfect Servant, we do not find Him looking this way and that way, -for this simple reason, that He never had His eye upon men, but always -upon God. He feared not the wrath of man, nor sought his favor. He -never opened His lips to elicit human applause, nor kept them closed -to avoid human censure. This gave holy stability and elevation to all -He said and did. Of Him alone could it be truly said, "His leaf shall -not wither, and _whatsoever_ he doeth shall prosper." Everything He -did turned to profitable account, because everything was done to God. -Every action, every word, every movement, every look, every thought, -was like a beauteous cluster of fruit, sent up to refresh the heart of -God. He was never afraid of the results of His work, because He always -acted with and for God, and in the full intelligence of His mind. His -own will, though divinely perfect, never once mingled itself in aught -that He did, as a man, on the earth. He could say, "I came down from -heaven, not to do Mine own will, but the will of Him that sent Me." -Hence, He brought forth fruit "_in its season_." He did "_always_ -those things which pleased the Father," and therefore never had any -occasion to "fear," to "repent," or to "look this way and that way." - -Now in this, as in everything else, the blessed Master stands in -marked contrast with His most honored and eminent servants. Even a -Moses "feared," and a Paul "repented;" but the Lord Jesus never did -either. He never had to retrace a step, to recall a word, or correct a -thought. All was absolutely perfect: all was "fruit in season." The -current of His holy and heavenly life flowed onward without a ripple -and without a curve. His will was divinely subject. The best and most -devoted men make mistakes; but it is perfectly certain that the more -we are enabled, through grace, to mortify our own will, the fewer our -mistakes will be. Truly happy it is when, in the main, our path is -really a path of faith and single-eyed devotedness to Christ. - -Thus it was with Moses. He was a man of faith--a man who drank deeply -into the spirit of his Master, and walked with marvelous steadiness in -His footprints. True, he anticipated, as has been remarked, by forty -years, the Lord's time of judgment on Egypt and deliverance for -Israel; yet, when we turn to the inspired commentary, in Hebrews xi, -we find nothing about this; we there find only the divine principle -upon which, in the main, his course was founded. "By faith Moses, -_when he was come to years_, refused to be called the son of -Pharaoh's daughter, choosing rather to suffer affliction with the -people of God than to enjoy the pleasures of sin for a season; -esteeming the reproach of Christ greater riches than the treasures in -Egypt; for he had respect unto the recompense of the reward. By faith -he forsook Egypt, not fearing the wrath of the king; for he endured as -seeing Him who is invisible." (Ver. 24-27.) - -This quotation furnishes a most gracious view of the actings of Moses. -It is ever thus the Holy Ghost deals with the history of Old Testament -saints. When He _writes_ a man's history, He presents him to us as he -is, and faithfully sets forth all his failures and imperfections. But -when, in the New Testament, He _comments_ upon such history, He merely -gives the real principle and main result of a man's life. Hence, -though we read, in Exodus, that "Moses looked this way and that -way"--that "he feared and said, 'Surely this thing is known,'" and, -finally, "Moses fled from the face of Pharaoh;" yet we are taught, in -Hebrews, that what he did, he did "by faith"--that he did not fear -"the wrath of the king"--that "he endured as seeing Him who is -invisible." - -Thus will it be, by and by, "when the Lord comes, who both will bring -to light the hidden things of darkness, and will make manifest _the -counsels of the hearts_: and then shall every man have praise of God." -(1 Cor. iv. 5.) This is a precious and consolatory truth for every -upright mind and every loyal heart. Many a "counsel" the "_heart_" -may form, which, from various causes, the _hand_ may not be able to -execute. All such "counsels" will be made "manifest" when "the Lord -comes." Blessed be the grace that has told us so! The affectionate -counsels of the heart are far more precious to Christ than the most -elaborate works of the hand. The latter may shine before the eye of -man; the former are designed _only_ for the heart of Jesus. The latter -may be spoken of amongst men; the former will be made manifest before -God and His holy angels. May all the servants of Christ have their -hearts undividedly occupied with His person, and their eyes steadily -fixed upon His advent. - -In contemplating the path of Moses, we observe how that faith led him -entirely athwart the ordinary course of nature. It led him to despise -all the pleasures, the attractions, and the honors of Pharaoh's court. -And not only that, but also to relinquish an apparently wide sphere of -usefulness. Human expediency would have conducted him along quite an -opposite path. It would have led him to use his influence on behalf of -the people of God--to act _for_ them instead of suffering _with_ them. -According to man's judgment, providence would seem to have opened for -Moses a wide and most important sphere of labor; and surely, if ever -the hand of God was manifest in placing a man in a distinct position, -it was in his case. By a most marvelous interposition--by a most -unaccountable chain of circumstances, every link of which displayed -the finger of the Almighty--by an order of events which no human -foresight could have arranged, had the daughter of Pharaoh been made -the instrument of drawing Moses out of the water, and of nourishing -and educating him until he was "full forty years old." With all these -circumstances in his view, to abandon his high, honorable, and -influential position, could only be regarded as the result of a -misguided zeal which no sound judgment could approve. - -Thus might poor blind nature reason. But faith thought differently; -for nature and faith are always at issue. They cannot agree upon a -single point. Nor is there anything, perhaps, in reference to which -they differ so widely as what are commonly called "openings of -providence." Nature will constantly regard such openings as warrants -for self-indulgence; whereas faith will find in them opportunities for -self-denial. Jonah might have deemed it a very remarkable opening of -providence to find a ship going to Tarshish; but, in truth, it was an -opening through which he slipped off the path of obedience. - -No doubt it is the Christian's privilege to see his Father's hand, and -hear His voice, in everything; but he is not to be guided by -circumstances. A Christian so guided is like a vessel at sea without -rudder or compass; she is at the mercy of the waves and the winds. -God's promise to His child is, "I will guide thee with Mine eye." (Ps. -xxxii. 8.) His warning is, "Be not as the horse or as the mule, which -have no understanding; whose mouth must be held in with bit and -bridle, lest they come near unto thee." It is much better to be -guided by our Father's eye than by the bit and bridle of -circumstances; and we know that, in the ordinary acceptation of the -term, "providence" is only another word for the impulse of -circumstances. - -Now, the power of faith may constantly be seen in refusing and -forsaking the apparent openings of providence. It was so in the case -of Moses. "By faith he refused to be called the son of Pharaoh's -daughter," and "by faith he forsook Egypt." Had he judged according to -the sight of his eyes, he would have grasped at the proffered dignity, -as the manifest gift of a kind providence, and he would have remained -in the court of Pharaoh as in a sphere of usefulness plainly thrown -open to him by the hand of God. But, then, he walked by faith, and not -by the sight of his eyes; and hence he forsook all. Noble example! May -we have grace to follow it! - -And observe what it was that Moses "esteemed greater riches than the -treasures in Egypt;" it was the "reproach of Christ." It was not -merely reproach _for_ Christ. "The reproaches of them that reproached -Thee have fallen upon Me." The Lord Jesus, in perfect grace, -identified Himself with His people. He came down from heaven, leaving -His Father's bosom, and laying aside all His glory, He took His -people's place, confessed their sins, and bore their judgment on the -cursed tree. Such was His voluntary devotedness; He not merely acted -_for_ us, but made Himself one _with_ us, thus perfectly delivering us -from all that was or could be against us. - -Hence we see how much in sympathy Moses was with the spirit and mind -of Christ in reference to the people of God. He was in the midst of -all the ease, the pomp, and dignity of Pharaoh's house, where "the -pleasures of sin," and "the treasures of Egypt," lay scattered around -him in richest profusion. All these things he might have enjoyed if he -would. He could have lived and died in the midst of wealth and -splendor; his entire path, from first to last, might, if he had -chosen, have been enlightened by the sunshine of royal favor: but that -would not have been "faith;" it would not have been Christlike. From -his elevated position, he saw his brethren bowed down beneath their -heavy burden, and faith led him to see that his place was to be _with_ -them. Yes; with them, in all their reproach, their bondage, their -degradation, and their sorrow. Had he been actuated by mere -benevolence, philanthropy, or patriotism, he might have used his -personal influence on behalf of his brethren. He might have succeeded -in inducing Pharaoh to lighten their burden, and render their path -somewhat smoother, by royal grants in their favor; but this would -never do, never satisfy a heart that had a single pulsation in common -with the heart of Christ. Such a heart Moses, by the grace of God, -carried in his bosom; and, therefore, with all the energies and all -the affections of that heart, he threw himself, body, soul, and -spirit, into the very midst of his oppressed brethren. He "chose -rather to suffer affliction _with_ the people of God." And, moreover, -he did this by "faith." - -Let my reader ponder this deeply. We must not be satisfied with -wishing well to, doing service for, or speaking kindly on behalf of, -the people of God. We ought to be fully identified _with_ them, no -matter how despised or reproached they may be. It is, in a measure, an -agreeable thing to be a benevolent and generous spirit, to patronize -Christianity; but it is a wholly different thing to be identified with -Christians, or to suffer with Christ. A _patron_ is one thing, a -_martyr_ is quite another. This distinction is apparent throughout the -entire book of God. Obadiah took care of God's witnesses, but Elijah -was a witness for God. Darius was so attached to Daniel that he lost a -night's rest on his account, but Daniel spent that self-same night in -the lion's den, as a witness for the truth of God. Nicodemus ventured -to speak a word _for_ Christ, but a more matured discipleship would -have led him to identify himself _with_ Christ. - -These considerations are eminently practical. The Lord Jesus does not -want patronage; He wants fellowship. The truth concerning Him is -declared to us, not that we might patronize His cause on earth, but -have fellowship with His Person in heaven. He identified Himself with -us, at the heavy cost of all that love could give. He might have -avoided this. He might have continued to enjoy His eternal place "in -the bosom of the Father." But how, then, could that mighty tide of -love, which was pent up in His heart, flow down to us guilty and -hell-deserving sinners? Between Him and us there could be no oneness, -save on conditions which involved the surrender of everything on His -part. But, blessed, throughout the everlasting ages, be His adorable -name, that surrender was voluntarily made. "He gave Himself for us, -that He might redeem us from all iniquity, and purify _unto Himself_ a -peculiar people, zealous of good works." (Titus ii. 14.) He would not -enjoy His glory alone. His loving heart would gratify itself by -associating "many sons" with Him in that glory. "Father," He says, "I -will that they also, whom Thou hast given Me, be _with Me_ where I am; -that they may behold My glory, which Thou hast given Me: for Thou -lovedst Me before the foundation of the world." (John xvii. 24.) Such -were the thoughts of Christ in reference to His people; and we can -easily see how much in sympathy with these precious thoughts was the -heart of Moses. He unquestionably partook largely of his Master's -spirit; and he manifested that excellent spirit in freely sacrificing -every personal consideration, and associating himself, unreservedly, -with the people of God. - -The personal character and actings of this honored servant of God will -come before us again in the next section of our book. We shall here -briefly consider him as a type of the Lord Jesus Christ. That he was a -type of Him is evident from the following passage,--"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." (Deut. xviii. 15.) -We are not, therefore, trafficking in human imagination in viewing -Moses as a type; it is the plain teaching of Scripture, and in the -closing verses of Exodus ii. we see this type in a double way: first, -in the matter of his rejection by Israel; and secondly, in his union -with a stranger in the land of Midian. - -These points have already been, in some measure, developed in the -history of Joseph, who, being cast out by his brethren according to -the flesh, forms an alliance with an Egyptian bride. Here, as in the -case of Moses, we see shadowed forth Christ's rejection by Israel, and -His union with the Church, but in a different phase. In Joseph's case, -we have the exhibition of positive enmity against his _person_: in -Moses, it is the rejection of his _mission_. In Joseph's case, we -read, "They hated _him_, and could not speak peaceably unto _him_." -(Gen. xxxvii. 4.) In the case of Moses, the word is,--"_Who made thee -a prince and a judge over us?_" In short, the former was personally -hated; the latter, officially refused. - -So also in the mode in which the great mystery of the Church is -exemplified in the history of those two Old Testament saints. -"Asenath" presents quite a different phase of the Church from that -which we have in the person of "Zipporah." The former was united to -Joseph in the time of his exaltation; the latter was the companion of -Moses in the obscurity of his desert life. (Comp. Gen. xli. 41-45 with -Exod. ii. 15; iii. 1.) True, both Joseph and Moses were, at the time -of their union with a stranger, rejected by their brethren; yet the -former was "governor over all the land of Egypt;" whereas the latter -tended a few sheep at "the backside of the desert." - -Whether, therefore, we contemplate Christ as manifested in glory, or -as hidden from the world's gaze, the Church is intimately associated -with Him. And now, inasmuch as the world seeth Him not, neither can it -take knowledge of that body which is wholly one with Him. "The world -knoweth us not, because it knew Him not." (1 John iii. 1.) By and by, -Christ will appear in His glory, and the Church _with_ Him. "When -Christ our life shall appear, then shall ye also appear _with_ Him in -glory." (Col. iii. 4.) And again, "The glory which Thou gavest Me I -have given them; that they may be one, even as We are one: I in them, -and Thou in Me, that they may be made perfect in one; and that the -world may know that Thou hast sent Me, and hast loved them as Thou -hast loved Me." (John xvii. 22, 23.)[3] - - [3] There are two distinct unities spoken of in John xvii. 21, 23. The - first is that unity which the Church is responsible to have - maintained, but in which she has utterly failed. The second is that - unity which God will infallibly accomplish, and which He will manifest - in glory. If the reader will turn to the passage, he will at once see - the difference, both as to character and result, of the two. - -Such, then, is the Church's high and holy position. She is one with -Him who is cast out by this world, but who occupies the throne of the -Majesty in the heavens. The Lord Jesus made Himself responsible for -her on the cross, in order that she might share with Him His present -rejection and His future glory. Would that all who form a part of such -a highly privileged body were more impressed with a sense of what -becomes them as to course and character down here! Assuredly, there -should be a fuller and clearer response, on the part of all the -children of God, to that love wherewith He has loved them, to that -salvation wherewith He has saved them, and to that dignity wherewith -He has invested them. The walk of the Christian should ever be the -natural result of realized privilege, and not the constrained result -of legal vows and resolutions,--the proper fruit of a position known -and enjoyed by faith, and not the fruit of one's own efforts to reach -a position "by works of law." All true believers _are_ a part of the -bride of Christ; hence, they owe Him those affections which become -that relation. The relationship is not obtained because of the -affections, but the affections flow out of the relationship. - -So let it be, O Lord, with all Thy beloved and blood-bought people! - - - - -CHAPTER III. - - -We shall now resume the personal history of Moses, and contemplate him -during that deeply interesting period of his career which he spent in -retirement--a period including, as we should say, forty of his very -best years--the prime of life. This is full of meaning. The Lord had -graciously, wisely, and faithfully led His dear servant apart from the -eyes and thoughts of men, in order that He might train him under His -own immediate hand. Moses needed this. True, he had spent forty years -in the house of Pharaoh; and, while his sojourn there was not without -its influence and value, yet was it as nothing when compared with his -sojourn in the desert. The former might be valuable; but the latter -was indispensable. - -Nothing can possibly make up for the lack of secret communion with -God, or the training and discipline of His school. "All the wisdom of -the Egyptians" would not have qualified Moses for his future path. He -might have pursued a most brilliant course through the schools and -colleges of Egypt. He might have come forth laden with literary -honors--his intellect stored with learning, and his heart full of -pride and self-sufficiency. He might have taken out his degree in the -school of man, and yet have to learn his alphabet in the school of -God. Mere human wisdom and learning, how valuable soever in -themselves, can never constitute any one a servant of God, nor equip -him for any department of divine service. Such things may qualify -unrenewed nature to figure before the world; but the man whom God will -use must be endowed with widely-different qualifications--such -qualifications as can alone be found in the deep and hallowed -retirement of the Lord's presence. - -All God's servants have been made to know and experience the truth of -these statements. Moses at Horeb, Elijah at Cherith, Ezekiel at -Chebar, Paul in Arabia, and John at Patmos, are all striking examples -of the immense practical importance of being alone with God. And when -we look at the Divine Servant, we find that the time He spent in -private was nearly ten times as long as that which He spent in public. -He, though perfect in understanding and in will, spent nearly thirty -years in the obscurity of a carpenter's house at Nazareth ere He made -His appearance in public. And even when He had entered upon His public -career, how oft did He retreat from the gaze of men, to enjoy the -sweet and sacred retirement of the divine presence! - -Now we may feel disposed to ask, How could the urgent demand for -workmen ever be met if all need such protracted training, in secret, -ere they come forth to their work? This is the Master's care--not -ours. He can provide the workmen, and He can train them also. This is -not man's work. God alone can provide and prepare a true minister. Nor -is it a question with Him as to the length of time needful for the -education of such an one. We know He could educate him in a moment, if -it were His will to do so. One thing is evident, namely, that God has -had all His servants very much alone with Himself, both before and -after their entrance upon their public work; nor will any one ever get -on without this. The absence of secret training and discipline will -necessarily leave us barren, superficial, and theoretic. A man who -ventures forth upon a public career ere he has duly weighed himself in -the balances of the sanctuary, or measured himself in the presence of -God, is like a ship putting out to sea without proper ballast: he -will doubtless overset with the first stiff breeze. On the contrary, -there is a depth, a solidity, and a steadiness flowing from our having -passed from form to form in the school of God, which are essential -elements in the formation of the character of a true and effective -servant of God. - -Hence, therefore, when we find Moses, at the age of forty years, taken -apart from all the dignity and splendor of a court, for the purpose of -spending forty years in the obscurity of a desert, we are led to -expect a remarkable course of service; nor are we disappointed. The -man whom God educates is educated, and none other. It lies not within -the range of man to prepare an instrument for the service of God. The -hand of man could never mould "a vessel meet for the Master's use." -The One who is to use the vessel can alone prepare it; and we have -before us a singularly beautiful sample of His mode of preparation. - -"Now, Moses kept the flock of Jethro, his father-in-law, the priest of -Midian; and he led the flock to the backside of the desert, and came -to the mountain of God, even to Horeb." (Exod. iii. 1.) Here, then, we -have a marvelous change of circumstances. In Genesis, chapter xlvi. -31, we read, "Every shepherd is an abomination to the Egyptians;" and -yet Moses, who was "learned in all the wisdom of the Egyptians," is -transferred from the Egyptian court to the back of a mountain to tend -a flock of sheep, and to be educated for the service of God. -Assuredly, this is not "the manner of man." This is not nature's line -of things. Flesh and blood could not understand this. We should have -thought that Moses' education was finished when he had become master -of all Egypt's wisdom, and that, moreover, in immediate connection -with the rare advantages which a court life affords. We should have -expected to find in one so highly favored, not only a solid and varied -education, but also such an exquisite polish as would fit him for any -sphere of action to which he might be called. But then, to find such a -man with such attainments, called away from such a position to mind -sheep at the back of a mountain, is something entirely beyond the -utmost stretch of human thought and feeling. It lays prostrate in the -dust all man's pride and glory. It declares plainly that this world's -appliances are of little value in the divine estimation; yea, they are -as "dung and dross," not only in the eyes of the Lord, but also in the -eyes of all those who have been taught in His school. - -There is a very wide difference between human and divine education. -The former has for its end the refinement and exaltation of nature; -the latter begins with withering it up and setting it aside. "The -natural man receiveth not the things of the Spirit of God; for they -are foolishness unto him; neither can he know them, because they are -spiritually discerned." (1 Cor. ii. 14.) Educate the "natural man" as -much as you please, and you cannot make him a "spiritual man." "That -which is born of the flesh is flesh; and that which is born of the -Spirit is spirit." (John iii. 6.) If ever an educated "natural man" -might look for success in the service of God, Moses might have counted -upon it; he was "grown," he was "learned," he was "mighty in word and -deed," and yet he had to learn something at "the backside of the -desert" which Egypt's schools could never have taught him. Paul learnt -more in Arabia than ever he had learnt at the feet of Gamaliel.[4] -None can teach like God; and all who will learn _of_ Him must be alone -_with_ Him. - - [4] Let not my reader suppose for a moment that the design of the - above remarks is to detract from the value of really useful - information, or the proper culture of the mental powers. By no means. - If, for example, he is a parent, let him store his child's mind with - useful knowledge; let him teach him everything which may, hereafter, - turn to account in the Master's service: let him not burden him with - aught which he would have to "lay aside" in running his Christian - course, nor conduct him, for educational purposes, through a region - from which it is well-nigh impossible to come forth with an unsoiled - mind. You might just as well shut him up for ten years in a coal mine - in order to qualify him for discussing the properties of light and - shade, as cause him to wade through the mire of a heathen mythology in - order to fit him for the interpretation of the oracles of God, or - prepare him for feeding the flock of Christ. - - "In the desert God will teach thee." - -There it was that Moses learnt his sweetest, deepest, most influential -and enduring lessons. Thither, too, must all repair who mean to be -educated for the ministry. - -Beloved reader, may you prove, in your own deep experience, the real -meaning of "the backside of the desert"--that sacred spot where nature -is laid in the dust, and God alone exalted. There it is that men and -things, the world and self, present circumstances and their -influences, are all valued at what they are really worth. There it is, -and there alone, that you will find a divinely-adjusted balance in -which to weigh all within and all around. There are no false colors, -no borrowed plumes, no empty pretentions there. The enemy of your soul -cannot gild the sand of that place. All is reality there. The heart -that has found itself in the presence of God, at "the backside of the -desert," has right thoughts about everything. It is raised far above -the exciting influence of this world's schemes. The din and noise, the -bustle and confusion of Egypt do not fall upon the ear in that distant -place. The crash in the monetary and commercial world is not heard -there; the sigh of ambition is not heaved there; this world's fading -laurels do not tempt there; the thirst for gold is not felt there; the -eye is never dimmed with lust, nor the heart swollen with pride there; -human applause does not elate, nor human censure depress there. In a -word, everything is set aside save the stillness and light of the -divine presence. God's voice alone is heard, His light enjoyed, His -thoughts received. This is the place to which all must go to be -educated for the ministry; and there all must remain if they would -succeed in the ministry. - -Would that all who come forward to serve in public knew more of what -it is to breathe the atmosphere of this place. We should then have far -less vapid attempts at ministry, but far more effective -Christ-honoring service. - -Let us now inquire what Moses saw and what he heard at "the backside -of the desert." We shall find him learning lessons which lay far -beyond the reach of Egypt's most gifted masters. It might appear, in -the eyes of human reason, a strange loss of time for a man like Moses -to spend forty years doing nothing save to keep a few sheep in the -wilderness. But he was there with God, and the time that is thus spent -is never lost. It is salutary for us to remember that there is -something more than mere _doing_ necessary on the part of a true -servant. A man who is always doing will be apt to do too much. Such an -one would need to ponder over the deeply-practical words of the -perfect Servant, "He wakeneth morning by morning, He wakeneth Mine ear -to _hear_ as the learned." (Is. l. 4.) This is an indispensable part -of the servant's business. The servant must frequently stand in his -master's presence, in order that he may know what he has to do. The -"ear" and the "tongue" are intimately connected, in more ways than -one; but, in a spiritual or moral point of view, if my ear be closed -and my tongue loose, I shall be sure to talk a great deal of folly. -"Wherefore, my beloved brethren, let every man be swift _to hear_, -slow _to speak_." (James i. 19.) This seasonable admonition is based -upon two facts, namely, that everything good comes from above, and -that the heart is brimful of naughtiness, ready to flow over. Hence -the need of keeping the ear open and the tongue quiet,--rare and -admirable attainments!--attainments in which Moses made great -proficiency at "the backside of the desert," and which all can acquire -if only they are disposed to learn in that school. - -"And 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.'" (Chap. -iii. 2, 3.) This was truly "a great sight"--a bush burning, yet not -burnt. The palace of Pharaoh could never have afforded such a sight. -But it was a gracious sight as well as a great sight, for therein was -strikingly exhibited the condition of God's elect. They were in the -furnace of Egypt; and Jehovah reveals Himself in a burning bush. But -as the bush was not consumed, so neither were they, for God was there. -"The Lord of hosts is with us, the God of Jacob is our refuge." (Psalm -xlvi.) Here is strength and security--victory and peace. God _with_ -us, God _in_ us, and God _for_ us. This is ample provision for every -exigence. - -Nothing can be more interesting or instructive than the mode in which -Jehovah was pleased to reveal Himself to Moses, as presented in the -above quotation. He was about to furnish him with his commission to -lead forth His people out of Egypt, that they might be His -assembly--His dwelling-place, in the wilderness and in the land of -Canaan; and the place from which He speaks is a burning bush. Apt, -solemn, and beautiful symbol of Jehovah dwelling in the midst of His -elect and redeemed congregation! "Our God is a consuming fire," not to -consume _us_, but to consume all in us and about us which is contrary -to His holiness, and, as such, subversive of our true and permanent -happiness. "Thy testimonies are very sure; holiness becometh Thy -house, O Lord, forever." - -There are various instances, both in the Old and New Testaments, in -which we find God displaying Himself as "a consuming fire." Look, for -example, at the case of Nadab and Abihu, in Leviticus x. This was a -deeply solemn occasion. God was dwelling in the midst of His people, -and He would keep them in a condition worthy of Himself. He could not -do otherwise. It would neither be for His glory nor for their profit -were He to tolerate aught in them inconsistent with the purity of His -presence. God's dwelling-place must be holy. - -So, also, in Joshua vii. we have another striking proof, in the case -of Achan, that Jehovah could not possibly sanction, by His presence, -evil, in any shape or form, how covert soever that evil might be. He -was "a consuming fire," and as such He should act, in reference to any -attempt to defile that assembly in the midst of which He dwelt. To -seek to connect God's presence with evil unjudged is the very highest -character of wickedness. - -Again, in Acts v, Ananias and Sapphira teach us the same solemn -lesson. God the Holy Ghost was dwelling in the midst of the Church, -not merely as an influence, but as a divine Person, in such a way as -that one could lie to Him. The Church was, and is still, His -dwelling-place; and He must rule and judge in the midst thereof. Men -may walk in company with deceit, covetousness, and hypocrisy; but God -cannot. If God is going to walk with us, we must judge our ways, or He -will judge them for us. (See also 1 Cor. xi. 29-32.) - -In all these cases, and many more which might be adduced, we see the -force of that solemn word, "Holiness becometh Thy house, O Lord, -forever." The moral effect of this will ever be similar to that -produced in the case of Moses, as recorded in our chapter. "Draw not -nigh hither: put off thy shoes from off thy feet, for _the place -whereon thou standest is holy ground_." (Verse 5.) The place of God's -presence is holy, and can only be trodden with unshod feet. God, -dwelling in the midst of His people, imparts a character of holiness -to their assembly, which is the basis of every holy affection and -every holy activity. The character of the dwelling-place takes its -stamp from the character of the Occupant. - -The application of this to the Church, which is now the habitation of -God, through the Spirit, is of the very utmost practical importance. -While it is blessedly true that God, by His Spirit, inhabits each -individual member of the Church, thereby imparting a character of -holiness to the individual; it is equally true that He dwells in the -assembly, and hence the assembly must be holy. The centre round which -the members are gathered is nothing less than the Person of a living, -victorious, and glorified Christ. The energy by which they are -gathered is nothing less than God the Holy Ghost; and the Lord God -Almighty dwells in them and walks in them. (See Matt. xviii. 20; 1 -Cor. vi. 19; iii. 16, 17; Eph. ii. 21, 22.) Such being the holy -elevation belonging to God's dwelling-place, it is evident that -nothing which is unholy, either in principle or practice, must be -tolerated. Each one connected therewith should feel the weight and -solemnity of that word, "The place whereon thou standest is holy -ground." "If any man defile the temple of God, him shall God destroy." -(1 Cor. iii. 17.) Most weighty words these, for every member of God's -assembly--for every stone in His holy temple! May we all learn to -tread Jehovah's courts with unshod feet! - -However, the visions of Horeb bear witness to the grace of the God of -Israel as well as to His holiness. If God's holiness is infinite, His -grace is infinite also; and while the manner in which He revealed -Himself to Moses declared the former, the very fact of His revealing -Himself at all evidenced the latter. He came down because He was -gracious; but when come down, He should reveal Himself as holy. -"Moreover he said, 'I am the God of thy father, the God of Abraham, -the God of Isaac, and the God of Jacob.' And Moses hid his face; for -he was afraid to look upon God." (Verse 6.) The effect of the divine -presence must ever be to make nature hide itself; and when we stand -before God with unshod feet and covered head--_i.e._, in the attitude -of soul which those acts so aptly and beautifully express, we are -prepared to hearken to the sweet accents of grace. When man takes his -suited place, God can speak in the language of unmingled mercy. - -"And the Lord said, 'I have surely seen the affliction of My people -which are in Egypt, and have heard their cry by reason of their -taskmasters; for I know their sorrows; and I am come down to deliver -them out of the hand of the Egyptians, and to bring them up out of -that land unto a good land and a large, unto a land flowing with milk -and honey.... Now, therefore, behold, the cry of the children of -Israel is come unto Me; and I have also seen the oppression wherewith -the Egyptians oppress them.'" (Ver. 7-9.) Here the absolute, free, -unconditional grace of the God of Abraham, and the God of Abraham's -seed, shines forth in all its native brightness, unhindered by the -"ifs" and "buts," the vows, resolutions, and conditions of man's legal -spirit. God had come down to display Himself, in sovereign grace, to -do the whole work of salvation, to accomplish His promise made to -Abraham, and repeated to Isaac and Jacob. He had not come down to see -if, indeed, the subjects of His promise were in such a condition as to -_merit_ His salvation: it was sufficient for Him that they _needed_ -it. Their oppressed state, their sorrows, their tears, their sighs, -their heavy bondage, had all come in review before Him; for, blessed -be His name, He counts His people's sighs, and puts their tears into -His bottle. He was not attracted by their excellencies or their -virtues. It was not on the ground of aught that was good in them, -either seen or foreseen, that He was about to visit them, for He knew -what was in them. In one word, we have the true ground of His gracious -acting set before us in the words, "I am the God of Abraham," and "I -have seen the affliction of My people." - -These words reveal a great fundamental principle in the ways of God. -It is on the ground of what He is that He ever acts. "I AM," secures -all for "MY PEOPLE." Assuredly, He was not going to leave _His_ people -amid the brick-kilns of Egypt, and under the lash of Pharaoh's -taskmasters. They were His people, and He would act toward them in a -manner worthy of Himself. To be His people,--to be the favored objects -of Jehovah's electing love--the subjects of His unconditional promise, -settled everything. Nothing should hinder the public display of His -relationship with those for whom His eternal purpose had secured the -land of Canaan. He had come down to deliver them; and the combined -power of earth and hell could not hold them in captivity one hour -beyond His appointed time. He might and did use Egypt as a school, and -Pharaoh as a schoolmaster; but when the needed work was accomplished, -both the school and the schoolmaster were set aside, and His people -were brought forth with a high hand and an outstretched arm. - -Such, then, was the double character of the revelation made to Moses -at Mount Horeb. What he saw and what he heard combined the two -elements of holiness and grace,--elements which, as we know, enter -into and distinctly characterize all the ways and all the -relationships of the blessed God, and which should also mark the ways -of all those who in any wise act for, or have fellowship with, Him. -Every true servant is sent forth from the immediate presence of God, -with all its holiness and all its grace; and he is called to be holy -and gracious--he is called to be the reflection of the grace and -holiness of the divine character; and, in order that he may be so, he -should not only start from the immediate presence of God at the first, -but abide there, in spirit, habitually. This is the true secret of -effectual service. - - "Childlike, attend what Thou wilt say, - Go forth and do it, while 'tis day, - Yet never leave my sweet retreat." - -The spiritual man alone can understand the meaning of the two things, -"go forth and do," and, "yet never leave." In order to act _for_ God -outside, I should be _with_ Him inside. I must be in the secret -sanctuary of His presence, else I shall utterly fail. - -Very many break down on this point. There is the greatest possible -danger of getting out of the solemnity and calmness of the divine -presence, amid the bustle of intercourse with men, and the excitement -of active service. This is to be carefully guarded against. If we lose -that hallowed tone of spirit which is expressed in "the unshod foot," -our service will very speedily become vapid and unprofitable. If I -allow my work to get between my heart and the Master, it will be -little worth. We can only effectually serve Christ as we are enjoying -Him. It is while the heart dwells upon His powerful attractions that -the hands perform the most acceptable service to His name; nor is -there any one who can minister Christ with unction, freshness, and -power to others, if he be not feeding upon Christ, in the secret of -his own soul. True, he may preach a sermon, deliver a lecture, utter -prayers, write a book, and go through the entire routine of outward -service, and yet not minister Christ. The man who will present Christ -to others must be occupied with Christ for himself. - -Happy is the man who ministers thus, whatever be the success or -reception of his ministry. For should his ministry fail to attract -attention, to command influence, or to produce apparent results, he -has his sweet retreat and his unfailing portion in Christ, of which -nothing can deprive him. Whereas, the man who is merely feeding upon -the fruits of his ministry, who delights in the gratification which it -affords, or the attention and interest which it commands, is like a -mere pipe, conveying water to others, and retaining only rust itself. -This is a most deplorable condition to be in; and yet is it the actual -condition of every servant who is more occupied with his work and its -results, than with the Master and His glory. - -This is a matter which calls for the most rigid self-judgment. The -heart is deceitful, and the enemy is crafty; and hence there is great -need to hearken to the word of exhortation, "Be sober, be vigilant." -It is when the soul is awakened to a sense of the varied and manifold -dangers which beset the servant's path, that it is, in any measure, -able to understand the need there is for being much alone with God: it -is there one is secure and happy. It is when we begin, continue, and -end our work at the Master's feet, that our service will be of the -right kind. - -From all that has been said, it must be evident to my reader that -every servant of Christ will find the air of "the backside of the -desert" most salutary. Horeb is really the starting-post for all whom -God sends forth to act for Him. It was at Horeb that Moses learnt to -put off his shoes and hide his face. Forty years before, he had gone -to work; but his movement was premature. It was amid the -flesh-subduing solitudes of the mount of God, and forth from the -burning bush, that the divine commission fell on the servant's ear, -"Come now, therefore, and I will send thee unto Pharaoh, that thou -mayest bring forth my people, the children of Israel, out of Egypt." -(Ver. 10.) Here was real authority. There is a vast difference between -God sending a man, and a man running unsent. But it is very manifest -that Moses was not ripe for service when first he set about acting. If -forty years of secret training were needful for him, how could he have -got on without it? Impossible! He had to be divinely educated and -divinely commissioned; and so must all who go forth upon a path of -service or testimony for Christ. O, that these holy lessons may be -deeply graven on all our hearts, that so our every work may wear upon -it the stamp of the Master's authority and the Master's approval. - -However, we have something further to learn at the foot of Mount -Horeb. The soul finds it seasonable to linger in this place. "It is -good to be here." The presence of God is ever a deeply practical -place; the heart is sure to be laid open there. The light that shines -in that holy place makes everything manifest; and this is what is so -much needed in the midst of the hollow pretension around us, and the -pride and self-complacency within. - -We might be disposed to think that the very moment the divine -commission was given to Moses, his reply would be, Here am I, or, -Lord, what wilt Thou have me to do? But no; he had yet to be brought -to this. Doubtless, he was affected by the remembrance of his former -failure. If a man acts in anything without God, he is sure to be -discouraged, even when God is sending him. "And Moses said unto God, -'Who am I that I should go unto Pharaoh, and that I should bring forth -the children of Israel out of Egypt?'" (Ver. 11.) This is very unlike -the man who, forty years before, "supposed that his brethren would -have understood how that God by his hand would deliver them." Such is -man!--at one time too hasty; at another time too slow. Moses had -learnt a great deal since the day in which he smote the Egyptian. He -had grown in the knowledge of himself, and this produced diffidence -and timidity. But then he manifestly lacked confidence in God. If I am -merely looking at myself, I shall do "nothing;" but if I am looking at -Christ, "I can do all things." Thus, when diffidence and timidity led -Moses to say, "Who am I?" God's answer was, "Certainly _I_ will be -with thee." (Ver. 12.) This ought to have been sufficient. If God be -with me, it makes very little matter who I am, or what I am. When God -says, "I will send thee," and "I will be with thee," the servant is -amply furnished with divine authority and divine power; and he ought, -therefore, to be perfectly satisfied to go forth. - -But Moses puts another question; for the human heart is full of -questions. "And Moses said unto God, 'Behold, when I come unto the -children of Israel and shall say unto them, The God of your fathers -hath sent me unto you; and they shall say to me, What is His name? -what shall I say unto them?'" It is marvelous to see how the human -heart reasons and questions, when unhesitating obedience is that which -is due to God; and still more marvelous is the grace that bears with -all the reasonings and answers all the questions. Each question seems -but to elicit some new feature of divine grace. - -"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.'" -(Ver. 14.) The title which God here gives Himself is one of wondrous -significancy. In tracing through Scripture the various names which God -takes, we find them intimately connected with the varied need of -those with whom He was in relation. "Jehovah-jireh" (the Lord will -provide), "Jehovah-nissi" (the Lord my banner), "Jehovah-shalom" (the -Lord send peace), "Jehovah-tsidkenu" (the Lord our righteousness),--all -these His gracious titles are unfolded to meet the necessities of His -people; and when He calls Himself "I AM," it comprehends them all. -Jehovah, in taking this title, was furnishing His people with a blank -check, to be filled up to any amount. He calls Himself "I AM," and -faith has but to write over against that ineffably precious name -whatever we want. God is the only significant figure, and human need -may add the ciphers. If we want life, Christ says, "I AM the life;" if -we want righteousness, He is "THE LORD OUR RIGHTEOUSNESS;" if we want -peace, "He is our peace;" if we want "wisdom, sanctification, and -redemption," He "is made" all these "unto us." In a word, we may -travel through the wide range of human necessity, in order to have a -just conception of the amazing depth and fullness of this profound and -adorable name, "I AM." - -What a mercy to be called to walk in companionship with One who bears -such a name as this! We are in the wilderness, and there we have to -meet with trial, sorrow, and difficulty; but, so long as we have the -happy privilege of betaking ourselves, at all times and under all -circumstances, to One who reveals Himself in His manifold grace, in -connection with our every necessity and weakness, we need not fear -the wilderness. God was about to bring His people across the sandy -desert, when He disclosed this precious and comprehensive name; and -although the believer now, as being endowed with the Spirit of -adoption, can cry, "Abba, Father," yet is he not deprived of the -privilege of enjoying communion with God in each and every one of -those manifestations which He has been pleased to make of Himself. For -example, the title "God" reveals Him as acting in the solitariness of -His own being, displaying His eternal power and Godhead in the works -of creation. "The Lord God" is the title which He takes in connection -with man. Then, as "the Almighty God," He rises before the view of His -servant Abraham, in order to assure his heart in reference to the -accomplishment of His promise touching the seed. As "Jehovah," He made -Himself known to Israel, in delivering them out of the land of Egypt, -and bringing them into the land of Canaan. - -Such were the various measures and various modes in which "God spake -in times past unto the fathers, by the prophets" (Heb. i. 1.); and the -believer, under this dispensation or economy, as possessing the Spirit -of sonship, can say, It was my Father who thus revealed Himself, thus -spoke, thus acted. - -Nothing can be more interesting or practically important in its way -than to follow out those great dispensational titles of God. These -titles are always used in strict moral consistency with the -circumstances under which they are disclosed; but there is, in the -name "I AM," a height, a depth, a length, a breadth, which truly pass -beyond the utmost stretch of human conception. - - "When God would teach mankind His name, - He calls Himself the great 'I AM,' - And leaves a blank--believers may - Supply those things for which they pray." - -And, be it observed, it is only in connection with His own people that -He takes this name. He did not address Pharaoh in this name. When -speaking to him, He calls Himself by that commanding and majestic -title, "The Lord God of the Hebrews;" _i.e._, God, in connection with -the very people whom he was seeking to crush. This ought to have been -sufficient to show Pharaoh his awful position with respect to God. "I -AM" would have conveyed no intelligible sound to an uncircumcised -ear--no divine reality to an unbelieving heart. When God manifest in -the flesh declared to the unbelieving Jews of His day those words, -"Before Abraham was, I _am_," they took up stones to cast at Him. It -is only the true believer who can feel, in any measure, the power, or -enjoy the sweetness, of that ineffable name, "I AM." Such an one can -rejoice to hear from the lips of the blessed Lord Jesus such -declarations as these:--"_I am_ that bread of life," "_I am_ the light -of the world," "_I am_ the good Shepherd," "_I am_ the resurrection -and the life," "_I am_ the way, the truth, and the life," "_I am_ the -true vine," "_I am_ Alpha and Omega," "_I am_ the bright and morning -star." In a word, he can take every name of divine excellence and -beauty, and, having placed it after "I AM," find JESUS therein, and -admire, adore, and worship. - -Thus, there is a sweetness, as well as a comprehensiveness, in the -name "I AM," which is beyond all power of expression. Each believer -can find therein that which exactly suits his own spiritual need, -whatever it be. There is not a single winding in all the Christian's -wilderness journey, not a single phase of his soul's experience, not a -single point in his condition, which is not divinely met by this -title, for the simplest of all reasons, that whatever he wants, he has -but to place it, by faith, over against "I AM" and find it all in -Jesus. To the believer, therefore, however feeble and faltering, there -is unmingled blessedness in this name. - -But although it was to the elect of God that Moses was commanded to -say, "I AM hath sent me unto you," yet is there deep solemnity and -reality in that name when looked at with reference to the unbeliever. -If one who is yet in his sins contemplates, for a moment, this amazing -title, he cannot, surely, avoid asking himself the question, How do I -stand as to this Being who calls Himself, "I AM THAT I AM"? If, -indeed, it be true that HE IS, then what _is_ He to _me_? What am _I_ -to write over against this solemn name, "I AM"? I shall not rob this -question of its characteristic weight and power by any words of my -own; but I pray that God the Holy Ghost may make it searching to the -conscience of any reader who really needs to be searched thereby. - -I cannot close this section without calling the attention of the -Christian reader to the deeply interesting declaration contained in -the fifteenth verse,--"And God said, moreover, unto Moses, 'Thus shalt -thou say unto the children of Israel, The Lord God of your fathers, -the God of Abraham, the God of Isaac, and the God of Jacob, hath sent -me unto you: _this is My name forever, and this is My memorial to all -generations_.'" This statement contains a very important truth--a -truth which many professing Christians seem to forget, namely, that -God's relationship with Israel is an eternal one. He is just as much -Israel's God now as when He visited them in the land of Egypt. Only, -because of rejecting their Messiah, they are, in His governmental -dealings, set aside for a time. But His word is clear and emphatic: -"This is My name forever." He does not say, This is My name for a -time, so long as they continue what they ought to be. No; "This is My -name _forever_, and this is My memorial unto _all generations_." Let -my reader ponder this. "God hath not cast away His people which He -foreknew." (Rom. xi. 2.) They are His people still, whether obedient -or disobedient, united together or scattered abroad, manifested to the -nations or hidden from their view. They are His people, and He is -their God. Exodus iii. 15 is unanswerable. The professing church has -no warrant whatever for ignoring a relationship which God says is to -endure "forever." Let us beware how we tamper with this weighty word, -"forever." If we say it does not mean forever when applied to Israel, -what proof have we that it means forever when applied to us? God -means what He says; and He will, ere long, make manifest to all the -nations of the earth that His connection with Israel is one which -shall outlive all the revolutions of time. "The gifts and calling of -God are without repentance." When He said, "This is My name forever," -He spoke absolutely. "I AM" declared Himself to be Israel's God -forever; and all the Gentiles shall be made to bow to this; and to -know, moreover, that all God's providential dealings with them, and -all their destinies, are connected, in some way or other, with that -favored and honored, though now judged and scattered, people. "When -the Most High divided to the nations their inheritance, when He -separated the sons of Adam, He set the bounds of the people according -to the number of the children of Israel. For the Lord's portion is His -people; Jacob is the lot of His inheritance." (Deut. xxxii. 8, 9.) - -Has this ceased to be true? Has Jehovah given up His "portion," and -surrendered "the lot of His inheritance"? Does His eye of tender love -no longer rest on Israel's scattered tribes, long lost to man's -vision? Are the walls of Jerusalem no longer before Him? or has her -dust ceased to be precious in His sight? To reply to these inquiries -would be to quote a large portion of the Old Testament, and not a -little of the New; but this would not be the place to enter -elaborately upon such a subject. I would only say, in closing this -section, let not christendom "be ignorant of this mystery, that -blindness _in part_ is happened to Israel, until the fullness of the -Gentiles be come in. And so _all Israel shall be saved_." (Rom. xi. -25, 26.) - - - - -CHAPTER IV. - - -We are still called to linger at the foot of Mount Horeb, at "the -backside of the desert;" and truly, the air of this place is most -healthful for the spiritual constitution. Man's unbelief and God's -boundless grace are here made manifest in a striking way. - -"And Moses answered and said, 'But, behold, they will not believe me, -nor hearken unto my voice; for they will say, The Lord hath not -appeared unto thee.'" How hard it is to overcome the unbelief of the -human heart! How difficult man ever finds it to trust God! How slow he -is to venture upon the naked promise of Jehovah! Anything, for nature, -but that. The most slender reed that the human eye can _see_ is -counted more substantial, by far, as a basis for nature's confidence, -than the unseen "Rock of ages." Nature will rush with avidity to any -creature stream or broken cistern, rather than abide by the unseen -"Fountain of living waters." - -We might suppose that Moses had seen and heard enough to set his fears -entirely aside. The consuming fire in the unconsumed bush, the -condescending grace, the precious, endearing, and comprehensive -titles, the divine commission, the assurance of the divine -presence,--all these might have quelled every anxious thought, and -have imparted a settled assurance to the heart. Still, however, Moses -raises questions, and still God answers them; and, as we have -remarked, each successive question brings out fresh grace. "And the -Lord said unto him, 'What is that in thine hand?' And he said, 'A -rod.'" The Lord would just take him as he was, and use what he had in -his hand. The rod with which he had tended Jethro's sheep was about to -be used to deliver the Israel of God, to chastise the land of Egypt, -to make a way through the deep, for the ransomed of the Lord to pass -over, and to bring forth water from the flinty rock to refresh -Israel's thirsty hosts in the desert. God takes up the weakest -instruments to accomplish His mightiest ends. "A rod," "a ram's horn," -"a cake of barley meal," "an earthen pitcher," "a shepherd's -sling,"--anything, in short, when used of God, will do the appointed -work. Men imagine that splendid ends can only be reached by splendid -means; but such is not God's way. He can use a crawling worm as well -as a scorching sun, a gourd as well as a vehement east wind. (See -Jonah.) - -But Moses had to learn a deep lesson, both as to the rod and the hand -that was to use it. He had to learn, and the people had to be -convinced. "And He said, 'Cast it on the ground.' And he cast it on -the ground, and it became a serpent; and Moses fled from before it. -And the Lord said unto Moses, 'Put forth thine hand and take it by the -tail.' And he put forth his hand and caught it, and it became a rod -in his hand; 'that they may believe that the Lord God of their -fathers, the God of Abraham, the God of Isaac, and the God of Jacob, -hath appeared unto thee.'" This is a deeply significant sign. The rod -became a serpent, so that Moses fled from it; but, being commissioned -by Jehovah, he took the serpent by the tail, and it became a rod. -Nothing could more aptly express the idea of Satan's power being -turned against himself. This is largely exemplified in the ways of -God. Moses himself was a striking example. The serpent is entirely -under the hand of Christ; and when he has reached the highest point in -his mad career, he shall be hurled into the lake of fire, there to -reap the fruits of his work throughout eternity's countless ages. -"That old serpent, the accuser, and the adversary," shall be eternally -crushed beneath the rod of God's Anointed. - - "Then the end--beneath His rod, - Man's last enemy shall fall; - Hallelujah! Christ in God, - God in Christ, is all in all." - -"And the Lord said furthermore unto him, 'Put now thine hand into thy -bosom.' And he put his hand into his bosom; and when he took it out, -behold his hand was leprous as snow. And He said, 'Put thine hand into -thy bosom again.' And he put his hand into his bosom again, and -plucked it out of his bosom; and, behold, it was turned again as his -other flesh." The leprous hand and the cleansing thereof present to -us the moral effect of sin, as also the way in which sin has been met -in the perfect work of Christ. The clean hand, placed in the bosom, -becomes leprous; and the leprous hand, placed there, becomes clean. -Leprosy is the well-known type of sin; and sin came in by the first -man and was put away by the second. "By man came death, by man came -also the resurrection of the dead." (1 Cor. xv. 21.) Man brought in -ruin, man brought in redemption; man brought in guilt, man brought in -pardon; man brought in sin, man brought in righteousness; man filled -the scene with death, man abolished death and filled the scene with -life, righteousness, and glory. Thus, not only shall the serpent -himself be eternally defeated and confounded, but every trace of his -abominable work shall be eradicated and wiped away by the atoning -sacrifice of Him "who was manifested that He might destroy the works -of the devil." - -"And it shall come to pass, if they will not believe also these two -signs, neither hearken unto thy voice, that thou shalt take of the -water of the river, and pour it upon the dry land; and the water which -thou takest out of the river shall become blood upon the dry land." -This was a solemn and most expressive figure of the consequence of -refusing to bow to the divine testimony. This sign was only to be -wrought in the event of their refusing the other two. It was first to -be a sign to Israel, and afterwards a plague upon Egypt. (Comp. -chapter vii. 17.) - -All this, however, fails to satisfy the heart of Moses. "And Moses -said unto the Lord, 'O 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.'" Terrible backwardness! Naught save Jehovah's -infinite patience could have endured it. Surely, when God Himself had -said, "I will be with thee," it was an infallible security, in -reference to everything which could possibly be needed. If an eloquent -tongue were necessary, what had Moses to do but to set it over against -"I AM"? Eloquence, wisdom, might, energy,--everything was contained in -that exhaustless treasury. "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.'" Profound, adorable, -matchless grace! worthy of God! There is none like unto the Lord our -God, whose patient grace surmounts all our difficulties, and proves -itself amply sufficient for our manifold need and weakness. "I THE -LORD" ought to silence forever the reasonings of our carnal hearts. -But, alas! these reasonings are hard to be put down. Again and again -they rise to the surface, to the disturbance of our peace, and the -dishonor of that blessed One, who sets Himself before our souls, in -all His own essential fullness, to be used according to our need. - -It is well to bear in mind that when we have the Lord with us, our -very deficiences and infirmities become an occasion for the display -of His all-sufficient grace and perfect patience. Had Moses remembered -this, his want of eloquence need not have troubled him. The apostle -Paul learnt to say, "Most gladly, therefore, _will I rather glory_ in -my infirmities, that the power of Christ may rest upon me. Therefore -_I take pleasure_ in infirmities, in reproaches, in necessities, in -persecutions, in distresses for Christ's sake; for when I am weak, -then am I strong." (2 Cor. xii. 9, 10.) This is, assuredly, the -utterance of one who had reached an advanced form in the school of -Christ. It is the experience of one who would not have been much -troubled because of not possessing an eloquent tongue, inasmuch as he -had found an answer to every description of need in the precious grace -of the Lord Jesus Christ. - -The knowledge of this truth ought to have delivered Moses from his -diffidence and inordinate timidity. When the Lord had so graciously -assured him that He would be with his mouth, it should have set his -mind at rest as to the question of eloquence. The Maker of man's mouth -could fill that mouth with the most commanding eloquence, if such were -needed. This, in the judgment of faith, is most simple; but, alas! the -poor doubting heart would place far more confidence in an eloquent -tongue than in the One who created it. This would seem most -unaccountable, did we not know the materials of which the natural -heart is composed. That heart cannot trust God; and hence it is that -even the people of God, when they suffer themselves to be in any -measure governed by nature, exhibit such a humiliating lack of -confidence in the living God. - -Thus, in the scene before us, we find Moses still demurring. "And he -said, 'O my Lord, send, I pray Thee, by the hand of him whom Thou wilt -send.'" This was, in reality, casting from him the high honor of being -Jehovah's sole messenger to Egypt and to Israel. - -It were needless to say that divinely-wrought humility is an -inestimable grace. To "be clothed with humility" is a divine precept; -and humility is unquestionably the most becoming dress in which a -worthless sinner can appear. But it cannot be called humility to -refuse to take the place which God assigns, or to tread the path which -His hand marks out for us. That it was not true humility in Moses is -obvious from the fact that "the anger of the Lord was kindled against -him." So far from its being humility, it had actually passed the limit -of mere weakness. So long as it wore the aspect of an excessive -timidity, however reprehensible, God's boundless grace bore with it, -and met it with renewed assurances; but when it assumed the character -of unbelief and slowness of heart, it drew down Jehovah's just -displeasure; and Moses, instead of being the sole, is made a joint, -instrument in the work of testimony and deliverance. - -Nothing is more dishonoring to God, or more dangerous for us, than a -mock humility. When we refuse to occupy a position which the grace of -God assigns us, because of our not possessing certain virtues and -qualifications, this is not humility, inasmuch as if we could but -satisfy our own consciences in reference to such virtues and -qualifications, we should then deem ourselves entitled to assume the -position. If, for instance, Moses had possessed such a measure of -eloquence as he deemed needful, we may suppose he would have been -ready to go. Now the question is, How much eloquence would he have -needed to furnish him for his mission? The answer is, Without God, no -amount of human eloquence would have availed; but with God, the merest -stammerer would have proved an efficient minister. - -This is a great practical truth. Unbelief is not humility, but -thorough pride. It refuses to believe God because it does not find in -_self_ a reason for believing. This is the very height of presumption. -If, when God speaks, I refuse to believe, on the ground of something -in myself, I make Him a liar. (1 John v. 10.) When God declares His -love, and I refuse to believe because I do not deem myself a -sufficiently worthy object, I make Him a liar, and exhibit the -inherent pride of my heart. The bare supposition that I could ever be -worthy of aught save the lowest pit of hell, can only be regarded as -the most profound ignorance of my own condition and of God's -requirements. And the refusal to take the place which the redeeming -love of God assigns me, on the ground of the finished atonement of -Christ, is to make God a liar, and cast gross dishonor upon the -sacrifice of the cross. God's love flows forth spontaneously. It is -not drawn forth by my deserts, but by my misery. Nor is it a question -as to the place which I deserve, but which Christ deserves. Christ -took the sinner's place on the cross, that the sinner might take His -place in the glory. Christ got what the sinner deserved, that the -sinner might get what Christ deserves. Thus _self_ is totally set -aside, and this is true humility. No one can be truly humble until he -has reached heaven's side of the cross; but there he finds divine -life, divine righteousness, and divine favor. He is done with himself -forever, as regards any expectation of goodness or righteousness, and -he feeds upon the princely wealth of another. He is morally prepared -to join in that cry which shall echo through the spacious vault of -heaven, throughout the everlasting ages, "Not unto us, O Lord, not -unto us, but unto Thy name give glory." (Psalm cxv. 1.) - -It would ill become us to dwell upon the mistakes or infirmities of so -honored a servant as Moses, of whom we read that he "was verily -faithful in all his house, as a servant, for a testimony of those -things which were to be spoken after." (Heb. iii. 5.) But, though we -should not dwell upon them in a spirit of self-complacency, as if we -would have acted differently in his circumstances, we should -nevertheless learn from such things those holy and seasonable lessons -which they are manifestly designed to teach. We should learn to judge -ourselves and to place more implicit confidence in God,--to set self -aside, that He might act in us, through us, and for us. This is the -true secret of power. - -We have remarked that Moses forfeited the dignity of being Jehovah's -sole instrument in that glorious work which He was about to -accomplish. But this was not all. "The anger of the Lord was kindled -against Moses; and He said, 'Is not Aaron the Levite thy brother? I -know that he can speak well: and also, behold, he cometh forth to meet -thee; and when he seeth thee, he will be glad in his heart. And _thou -shalt speak unto him, and put words in his mouth_: and I will be with -thy mouth, and with his mouth, and will teach you what ye shall do. -And he shall be thy spokesman unto the people: and he shall be, even -he shall be to thee instead of a mouth, and thou shalt be to him -instead of God. And thou shalt take this rod in thine hand, wherewith -thou shalt do signs.'" (Chap. iv. 14-17.) This passage contains a mine -of most precious practical instruction. We have noted the timidity and -hesitation of Moses, notwithstanding the varied promises and -assurances with which divine grace had furnished him. And now, -although there was nothing gained in the way of real power, although -there was no more virtue or efficacy in one mouth than in another, -although it was Moses after all who was to speak unto Aaron; yet was -Moses quite ready to go when assured of the presence and co-operation -of a poor feeble mortal like himself; whereas he could not go when -assured, again and again, that Jehovah would be with him. - -Oh! my reader, does not all this hold up before us a faithful mirror -in which you and I can see our hearts reflected? Truly it does. We are -more ready to trust anything than the living God. We move along with -bold decision when we possess the countenance and support of a poor -frail mortal like ourselves; but we falter, hesitate, and demur when -we have the light of the Master's countenance to cheer us, and the -strength of His omnipotent arm to support us. This should humble us -deeply before the Lord, and lead us to seek a fuller acquaintance with -Him, so that we might trust Him with a more unmixed confidence, and -walk on with a firmer step, as having Him _alone_ for our resource and -portion. - -No doubt the fellowship of a brother is most valuable,--"Two are -better than one,"--whether in labor, rest, or conflict. The Lord -Jesus, in sending forth His disciples, "sent them two by two,"--for -unity is ever better than isolation;--still, if our personal -acquaintance with God, and our experience of His presence, be not such -as to enable us, if needful, to walk alone, we shall find the presence -of a brother of very little use. It is not a little remarkable that -Aaron, whose companionship seemed to satisfy Moses, was the man who -afterwards made the golden calf. (Exod. xxxii. 21.) Thus it frequently -happens, that the very person whose presence we deem essential to our -progress and success, afterwards proves a source of deepest sorrow to -our hearts. May we ever remember this! - -However, Moses at length consents to go; but ere he is fully equipped -for his work, he must pass through another deep exercise,--yea, he -must have the sentence of death inscribed by the hand of God upon his -very nature. He had learnt deep lessons at "the backside of the -desert;" he is called to learn something deeper still, "by the way in -the inn." It is no light matter to be the Lord's servant. No ordinary -education will qualify a man for such a position. Nature must be put -in the place of death, and kept there. "We had the sentence of death -in ourselves, that we should not trust in ourselves, but in God which -raiseth the dead." (2 Cor. i. 9.) Every successful servant will need -to know something of this. Moses was called to enter into it, in his -own experience, ere he was morally qualified. He was about to sound in -the ears of Pharaoh the following deeply solemn message: "Thus saith -the Lord, 'Israel is My son, even My first-born: and I say unto thee, -Let My son go, that he may serve Me: and if thou refuse to let him go, -behold I will slay thy son, even thy first-born.'" Such was to be his -message to Pharaoh,--a message of death, a message of judgment; and, -at the same time, his message to Israel was a message of life and -salvation. But, be it remembered, that the man who will speak, on -God's behalf, of death and judgment, life and salvation, must, ere he -does so, enter into the practical power of these things in his own -soul. Thus it was with Moses. We have seen him, at the very outset, in -the place of death, typically; but this was a different thing from -entering into the experience of death in his own person. Hence we -read, "And it came to pass, by the way in the inn, that the Lord met -him, and sought to kill him. Then Zipporah took a sharp stone, and cut -off the foreskin of her son, and cast it at his feet, and said, -'Surely, a bloody husband art thou to me.' So He let him go: then she -said, 'A bloody husband thou art, because of the circumcision.'" This -passage lets us into a deep secret in the personal and domestic -history of Moses. It is very evident that Zipporah's heart had, up to -this point, shrunk from the application of _the knife_ to that around -which the affections of nature were entwined. She had avoided that -mark which had to be set in the flesh of every member of the Israel of -God. She was not aware that her relationship with Moses was one -involving death to nature. She recoiled from the cross. This was -natural. But Moses had yielded to her in the matter; and this explains -to us the mysterious scene "in the inn." If Zipporah refuses to -circumcise her _son_, Jehovah will lay His hand upon her _husband_; -and if Moses spares the feelings of his wife, Jehovah will "seek to -kill him." The sentence of death must be written on nature; and if we -seek to avoid it in one way, we shall have to encounter it in another. - -It has been already remarked that Zipporah furnishes an instructive -and interesting type of the Church. She was united to Moses during the -period of his rejection; and from the passage just quoted, we learn -that the Church is called to know Christ as the One related to her "by -blood." It is her privilege to drink of His cup, and be baptized with -His baptism. Being crucified with Him, she is to be conformed to His -death--to mortify her members which are on the earth--to take up the -cross daily, and follow Him. Her relationship with Christ is founded -upon blood, and the manifestation of the power of that relationship -will necessarily involve death to nature. "And ye are complete in Him, -which is the head of all principality and power; in whom also ye are -circumcised with the circumcision made without hands, in putting off -the body of the sins of the flesh by the circumcision of Christ: -buried with Him in baptism, wherein also ye are risen with Him through -the faith of the operation of God, who hath raised Him from the dead." -(Col. ii. 10-12.) - -Such is the doctrine as to the Church's place with Christ,--a doctrine -replete with the richest privileges for the Church, and each member -thereof. Everything, in short, is involved:--the perfect remission of -sin, divine righteousness, complete acceptance, everlasting security, -full fellowship with Christ in all His glory. "Ye are _complete_ in -Him." This, surely, comprehends everything. What could be added to one -who is "complete"? Could "philosophy," "the tradition of men," "the -rudiments of the world," "meats, drinks, holy days, new moons, or -Sabbaths"? "Touch not" this, "taste not" that, "handle not" the other, -"the commandments and doctrines of men," "days, and months, and times, -and years,"--could any of these things, or all of them put together, -add a single jot or tittle to one whom God has pronounced "complete"? -We might just as well inquire if man could have gone forth upon the -fair creation of God, at the close of the six days' work, to give the -finishing touch to that which God had pronounced "very good." - -Nor is this completeness to be, by any means, viewed as a matter of -attainment,--some point which we have not yet reached, but after which -we must diligently strive, and of the possession of which we cannot be -sure until we lie upon a bed of death, or stand before a throne of -judgment. It is the portion of the feeblest, the most inexperienced, -the most unlettered child of God. The very weakest saint is included -in the apostolic "_ye_." All the people of God "_are_ complete in -Christ." The apostle does not say, Ye _will_ be, Ye _may_ be, _Hope_ -that ye may be, _Pray_ that ye may be: no; he, by the Holy Ghost, -states, in the most absolute and unqualified manner, that "ye _are_ -complete." This is the true Christian starting-post; and for man to -make a goal of what God makes a starting-post, is to upset everything. - -But, then, some will ask, Have we no sin, no failure, no imperfection? -Assuredly we have. "If we say that we have no sin, we deceive -ourselves, and the truth is not in us." (1 John i. 8.) We have sin -_in_ us, but no sin _on_ us. Moreover, our standing is not in _self_, -but in Christ. It is "_in Him_" we "are complete." God sees the -believer in Christ, with Christ, and as Christ. This is his -changeless condition--his everlasting standing. "The body of the sins -of the flesh" is "put off by the circumcision of Christ." The believer -is not in the flesh, though the flesh is in him. He is united to -Christ in the power of a new and an endless life, and that life is -inseparably connected with divine righteousness in which the believer -stands before God. The Lord Jesus has put away everything that was -against the believer, and He has brought him nigh to God, in the -self-same favor as that which He Himself enjoys. In a word, Christ is -his righteousness. This settles every question, answers every -objection, silences every doubt. "Both He that sanctifieth and they -who are sanctified are all of one." (Heb. ii. 11.) - -The foregoing line of truth has flowed out of the deeply interesting -type presented to us in the relationship between Moses and Zipporah. -We must now hasten to close this section, and take our leave, for the -present, of "the backside of the desert," though not of its deep -lessons and holy impressions, so essential to every servant of Christ, -and every messenger of the living God. All who would serve -effectually, either in the important work of evangelization, or in the -varied ministries of the house of God--which is the Church--will need -to imbibe the precious instructions which Moses received at the foot -of Mount Horeb, and "by the way in the inn." - -Were these things properly attended to, we should not have so many -running unsent--so many rushing into spheres of ministry for which -they were never designed. Let each one who stands up to preach, or -teach, or exhort, or serve in any way, seriously inquire if, indeed, -he be fitted and taught and sent of God. If not, his work will neither -be owned of God nor blessed to men, and the sooner he ceases, the -better for himself and for those upon whom he has been imposing the -heavy burden of hearkening to him. Neither a humanly-appointed nor a -self-appointed ministry will ever suit within the hallowed precincts -of the Church of God. All must be divinely gifted, divinely taught, -and divinely sent. - -"And the Lord said to Aaron, 'Go into the wilderness to meet Moses.' -And he went and met him in the mount of God, and kissed him. And Moses -told Aaron all the words of the Lord who had sent him, and all the -signs which He had commanded him." This was a fair and beauteous -scene--a scene of sweet brotherly love and union--a scene which stands -in marked contrast with many of those scenes which were afterwards -enacted in the wilderness-career of these two men. Forty years of -wilderness life are sure to make great changes in men and things. Yet -it is sweet to dwell upon those early days of one's Christian course, -before the stern realities of desert life had, in any measure, checked -the gush of warm and generous affections,--before deceit and -corruption and hypocrisy had well-nigh dried up the springs of the -heart's confidence, and placed the whole moral being beneath the -chilling influences of a suspicious disposition. - -That such results have been produced, in many cases, by years of -experience, is, alas! too true. Happy is he who, though his eyes have -been opened to see nature in a clearer light than that which this -world supplies, can nevertheless serve his generation by the energy of -that grace which flows forth from the bosom of God. Who ever knew the -depths and windings of the human heart as Jesus knew them? "He knew -_all_, and needed not that any should testify of man; for he knew what -was in man." (John ii. 24, 25.) So well did He know man, that He could -not commit Himself unto him. He could not accredit man's professions, -or endorse his pretensions. And yet, who so gracious as He? Who so -loving, so tender, so compassionate, so sympathizing? With a heart -that understood all, He could feel for all. He did not suffer His -perfect knowledge of human worthlessness to keep Him aloof from human -need. "He went about doing good." Why? Was it because He imagined that -all those who flocked around Him were real? No; but "because God was -with Him." (Acts x. 38.) This is our example. Let us follow it, -though, in doing so, we shall have to trample on _self_ and all its -interests, at every step of the way. - -Who would desire that wisdom, that knowledge of nature, that -experience, which only lead men to ensconce themselves within the -inclosures of a hard-hearted selfishness, from which they look forth -with an eye of dark suspicion upon everybody? Surely, such a result -could never follow from aught of a heavenly or excellent nature. God -gives wisdom; but it is not a wisdom which locks the heart against -all the appeals of human need and misery. He gives a knowledge of -nature; but it is not a knowledge which causes us to grasp with -selfish eagerness that which we, falsely, call "our own." He gives -experience; but it is not an experience which results in suspecting -everybody except myself. If I am walking in the footprints of Jesus, -if I am imbibing, and therefore manifesting, His excellent spirit, if, -in short, I can say, "To me to live is Christ;" then, while I walk -through the world, with a knowledge of what the world is; while I come -in contact with man, with a knowledge of what I am to expect from him; -I am able, through grace, to manifest Christ in the midst of it all. -The springs which move me, and the objects which animate me, are all -_above_, where He is, who is "the same yesterday, and to-day, and -forever." (Heb. xiii. 8.) It was this which sustained the heart of -that beloved and honored servant, whose history, even so far, has -furnished us with such deep and solid instruction. It was this which -carried him through the trying and varied scenes of his wilderness -course. And we may safely assert that, at the close of all, -notwithstanding the trial and exercise of forty years, Moses could -embrace his brother when he stood on Mount Hor, with the same warmth -as he had when first he met him "in the mount of God." True, the two -occasions were very different. At "the mount of God" they met and -embraced, and started together on their divinely-appointed mission. -Upon "Mount Hor" they met by the commandment of Jehovah, in order -that Moses might strip his brother of his priestly robes, and see him -gathered to his fathers, because of an error in which he himself had -participated. (How solemn! How touching!) Circumstances vary: men turn -away from one; but with God "is no variableness, neither shadow of -turning." (James i. 17.) - -"And Moses and Aaron went and gathered together all the elders of the -children of Israel; and Aaron spake all the words which the Lord had -spoken unto Moses, and did the signs in the sight of the people. And -the people believed; and when they heard that the Lord had visited the -children of Israel, and that He had looked upon their affliction, then -they bowed their heads and worshiped." (Ver. 29-31.) When God works, -every barrier must give way. Moses had said, "The people will not -believe me." But the question was not as to whether they would believe -him, but whether they would believe God. When a man is enabled to view -himself simply as the messenger of God, he may feel quite at ease as -to the reception of his message. It does not detract, in the smallest -degree, from his tender and affectionate solicitude in reference to -those whom he addresses. Quite the contrary; but it preserves him from -that inordinate anxiety of spirit which can only tend to unfit him for -calm, elevated, steady testimony. The messenger of God should ever -remember whose message he bears. When Zacharias said to the angel, -"Whereby shall I know this?" was the latter perturbed by the question? -Not in the least. His calm, dignified reply was, "I am Gabriel, that -stand in the presence of God, and am sent to speak unto thee, and to -show thee these glad tidings." (Luke i. 18, 19.) The angel rises -before the doubting mortal, with a keen and exquisite sense of the -dignity of his message. It is as if he would say, How can you doubt, -when a messenger has actually been dispatched from the very -presence-chamber of the Majesty of heaven? Thus should every messenger -of God, in his measure, go forth, and, in this spirit, deliver his -message. - - - - -CHAPTERS V. & VI. - - -The effect of the first appeal to Pharaoh seemed aught but -encouraging. The thought of losing Israel made him clutch them with -greater eagerness and watch them with greater vigilance. Whenever -Satan's power becomes narrowed to a point, his rage increases. Thus it -is here. The furnace is about to be quenched by the hand of redeeming -love; but ere it is, it blazes forth with greater fierceness and -intensity. The devil does not like to let go any one whom he has had -in his terrible grasp. He is "a strong man armed," and while he -"keepeth his palace, his goods are in peace." But, blessed be God, -there is "a stronger than he," who has taken from him "his armor -wherein he trusted," and divided the spoils among the favored objects -of His everlasting love. - -"And afterward, Moses and Aaron went in, and told Pharaoh,--'Thus -saith the Lord God of Israel, Let My people go, that they may hold a -feast unto Me in the wilderness.'" (Chap. v. 1.) Such was Jehovah's -message to Pharaoh. He claimed full deliverance for the people on the -ground of their being His, and in order that they might hold a feast -unto Him in the wilderness. Nothing can ever satisfy God in reference -to His elect, but their entire emancipation from the yoke of bondage. -"Loose him and let him go" is really the grand motto in God's gracious -dealings with those who, though held in bondage by Satan, are -nevertheless the objects of His eternal love. - -When we contemplate Israel amid the brick-kilns of Egypt, we behold a -graphic figure of the condition of every child of Adam by nature. -There they were, crushed beneath the enemy's galling yoke, and having -no power to deliver themselves. The mere mention of the word _liberty_ -only caused the oppressor to bind his captives with a stronger fetter, -and to lade them with a still more grievous burden. It was absolutely -necessary that deliverance should come from without. But from whence -was it to come! Where were the resources to pay their ransom? or where -was the power to break their chains? And even were there both the one -and the other, where was the _will_? Who would take the trouble of -delivering them? Alas! there was no hope, either within or around. -They had only to look up. Their refuge was in God. He had both the -power and the will. He could accomplish a redemption both by price and -by power. In Jehovah, and in Him alone, was there salvation for -ruined and oppressed Israel. - -Thus it is in every case. "Neither is there salvation in any other; -for there is none other name under heaven, given among men, whereby we -must be saved." (Acts iv. 12.) The sinner is in the hands of one who -rules him with despotic power. He is "sold under sin"--"led captive by -Satan at his will" fast bound in the fetters of lust, passion, and -temper,--"without strength," "without hope," "without God." Such is -the sinner's condition. How, then, can he help himself? What can he -do? He is the slave of another, and everything he does is done in the -capacity of a slave. His thoughts, his words, his acts, are the -thoughts, words, and acts of a slave. Yea, though he should weep and -sigh for emancipation, his very tears and sighs are the melancholy -proofs of his slavery. He may struggle for freedom; but his very -struggle, though it evinces a desire for liberty, is the positive -declaration of his bondage. - -Nor is it merely a question of the sinner's _condition_; his very -_nature_ is radically corrupt--wholly under the power of Satan. Hence -he not only needs to be introduced into a new condition, but also to -be endowed with a new nature. The nature and the condition go -together. If it were possible for the sinner to better his condition, -what would it avail so long as his nature was irrecoverable bad? A -nobleman might take a beggar off the streets and adopt him; he might -endow him with a noble's wealth, and set him in a noble's position; -but he could not impart to him nobility of nature; and thus the nature -of a beggarman would never be at home in the condition of a nobleman. -There must be a nature to suit the condition; and there must be a -condition to suit the capacity, the desires, the affections, and the -tendencies of the nature. - -Now, in the gospel of the grace of God, we are taught that the -believer is introduced into an entirely new condition; that he is no -longer viewed as in his former state of guilt and condemnation, but as -in a state of perfect and everlasting justification; that the -condition in which God now sees him is not only one of full pardon, -but it is such that infinite holiness cannot find so much as a single -stain. He has been taken out of his former condition of guilt, and -placed absolutely and eternally in a new condition of unspotted -righteousness. It is not, by any means, that his old condition is -improved. This is utterly impossible. "That which is crooked cannot be -made straight." "Can the Ethiopian change his skin, or the leopard his -spots?" Nothing can be more opposed to the fundamental truth of the -gospel than the theory of a gradual improvement in the sinner's -condition. He is born in a certain condition, and until he is "born -again" he cannot be in any other. He may try to improve, he may -resolve to be better for the future--to "turn over a new leaf"--to -live a different sort of life; but, all the while, he has not moved a -single hair's breadth out of his real condition as a sinner. He may -become "religious," as it is called,--he may try to pray, he may -diligently attend to ordinances, and exhibit an appearance of moral -reform; but none of these things can, in the smallest degree, affect -his positive condition before God. - -The case is precisely similar as to the question of _nature_. How can -a man alter his nature? He may make it undergo a process, he may try -to subdue it--to place it under discipline; but it is nature still. -"That which is born of the flesh is flesh." There must be a new nature -as well as a new condition. And how is this to be had? By believing -God's testimony concerning His Son. "As many as received Him, to them -gave He power to become the sons of God, even _to them that believe on -His name_: which were born, not of blood, nor of the will of the -flesh, nor of the will of man, but of God." (John i. 12, 13.) Here we -learn that those who believe on the name of the only begotten Son of -God, have the right or privilege of being sons of God. They are made -partakers of a new nature: they have gotten eternal life.--"He that -believeth on the Son _hath_ everlasting life" (John iii. -36.).--"Verily, verily, I say unto you, He that _heareth_ My word, and -_believeth_ on Him that sent Me, _hath_ everlasting life, and shall -not come into condemnation; but _is_ passed from death unto life" -(John v. 24.).--"And this is life eternal, that they might know Thee, -the only true God, and Jesus Christ, whom Thou hast sent" (John xvii. -3.).--"And this is the record, that God hath given to us eternal life, -and this life is in His Son. He that hath the Son _hath_ life." (1 -John v. 11, 12.) - -Such is the plain doctrine of the Word in reference to the momentous -questions of condition and nature. But on what is all this founded? -How is the believer introduced into a condition of divine -righteousness and made partaker of the divine nature? It all rests on -the great truth that "JESUS DIED AND ROSE AGAIN." That blessed One -left the bosom of eternal love, the throne of glory, the mansions of -unfading light; came down into this world of guilt and woe; took upon -Him the likeness of sinful flesh; and, having perfectly exhibited and -perfectly glorified God in all the movements of His blessed life here -below, He died upon the cross, under the full weight of His people's -transgressions. By so doing, He divinely met all that was or could be -against us. He magnified the law and made it honorable; and, having -done so, He became a curse by hanging on the tree. Every claim was -met, every enemy silenced, every obstacle removed. "Mercy and truth -are met together; righteousness and peace have kissed each other." -Infinite justice was satisfied, and infinite love can flow, in all its -soothing and refreshing virtues, into the broken heart of the sinner; -while, at the same time, the cleansing and atoning stream that flowed -from the pierced side of a crucified Christ, perfectly meets all the -cravings of a guilty and convicted conscience. The Lord Jesus, on the -cross, stood in our place. He was our representative. He died, "the -just for the unjust." "He was made sin for us." (2 Cor. v. 21; 1 -Peter iii. 18.) He died the sinner's death, was buried, and rose -again, having accomplished all. Hence, there is absolutely nothing -against the believer. He is linked with Christ, and stands in the same -condition of righteousness. "As He is, so are we in this world." (1 -John iv. 17.) - -This gives settled peace to the conscience. If I am no longer in a -condition of guilt, but in a condition of justification,--if God only -sees me _in_ Christ and as Christ, then, clearly, my portion is -perfect peace. "Being justified by faith, we _have_ peace with God -through our Lord Jesus Christ." (Rom. v. 1.) The blood of the Lamb has -canceled all the believer's guilt,--blotted out his heavy debt, and -given him a perfectly blank page, in the presence of that holiness -which "cannot look upon sin." - -But the believer has not merely found peace with God; he is made a -child of God, so that he can taste the sweetness of communion with the -Father and the Son, through the power of the Holy Ghost. The cross is -to be viewed in two ways: first, as satisfying God's claims; secondly, -as expressing God's affections. If I look at my sins in connection -with the claims of God as a Judge, I find, in the cross, a perfect -settlement of those claims. God, as a Judge, has been divinely -satisfied--yea, glorified, in the cross. But there is more than this. -God had affections as well as claims; and, in the cross of the Lord -Jesus Christ, all those affections are sweetly and touchingly told out -into the sinner's ear; while, at the same time, he is made partaker -of a new nature which is capable of enjoying those affections and -having fellowship with the heart from which they flow. "For Christ -also hath once suffered for sins, the just for the unjust, that He -might bring us to God." (1 Peter iii. 18.) Thus, we are not only -brought into _a condition_, but unto _a Person_, even God Himself, and -we are endowed with _a nature_ which can delight in Him.--"_We also -joy in God_, through our Lord Jesus Christ, by whom we have now -received the reconciliation (margin)." (Rom. v. 11.) - -What force and beauty, therefore, can we see in those emancipating -words, "Let My people go, that they may hold a feast unto Me in the -wilderness." "The Spirit of the Lord is upon Me, because He hath -anointed Me to preach the gospel; He hath sent Me to heal the -broken-hearted, to preach deliverance to the captives, and recovering -of sight to the blind, to set at liberty them that are bruised." (Luke -iv. 18.) The glad tidings of the gospel announce full deliverance from -every yoke of bondage. Peace and liberty are the boons which that -gospel bestows on all who believe it, as God has declared it. - -And mark, it is "that they may hold a feast to _Me_." If they were to -get done with Pharaoh, it was that they might begin with God. This was -a great change. Instead of toiling under Pharaoh's taskmasters, they -were to feast in company with Jehovah; and, although they were to pass -from Egypt into the wilderness, still the divine presence was to -accompany them; and if the wilderness was rough and dreary, it was the -way to the land of Canaan. The divine purpose was, that they should -hold a feast unto the Lord in the wilderness, and in order to do this, -they should be "_let go_" out of Egypt. - -However, Pharaoh was in no wise disposed to yield obedience to the -divine mandate. "Who is the Lord," said he, "that I should obey His -voice to let Israel go? I know not the Lord, neither will I let Israel -go." (Chap. v. 2.) Pharaoh most truly expressed, in these words, his -real condition. His condition was one of ignorance and consequent -disobedience. Both go together. If God be not known, He cannot be -obeyed; for obedience is ever founded upon knowledge. When the soul is -blessed with the knowledge of God, it finds this knowledge to be life -(John xvii. 3.), and life is power; and when I get power, I can act. -It is obvious that one cannot act without life; and therefore it is -most unintelligent to set people upon doing certain things in order to -get that by which alone they can do anything. - -But Pharaoh was as ignorant of himself as he was of the Lord. He did -not know that he was a poor, vile worm of the earth, and that he had -been raised up for the express purpose of making known the glory of -the very One whom he said he knew not. (Exod. ix. 16; Rom. ix. 17.) -"And they said, 'The God of the Hebrews has met with us: let us go, we -pray thee, three days' journey into the desert, and sacrifice unto the -Lord our God; lest He fall upon us with pestilence or with the sword.' -And the king of Egypt said unto them, 'Wherefore do ye, Moses and -Aaron, let the people from their work? Get you unto your burdens ... -let there more work be laid upon the men, that they may labor therein; -and let them not regard _vain words_.'" (Ver. 3-9.) - -What a development of the secret springs of the human heart we have -here! What complete incompetency to enter into the things of God! All -the divine titles and the divine revelations were, in Pharaoh's -estimation, "vain words." What did he know or care about "three days' -journey into the wilderness," or "a feast to Jehovah"? How could he -understand the need of such a journey, or the nature or object of such -a feast? Impossible. He could understand burden-bearing and -brick-making; these things had an air of reality about them, in his -judgment; but as to aught of God, His service, or His worship, he -could only regard it in the light of an idle chimera, devised by those -who only wanted an excuse to make their escape from the stern -realities of actual life. - -Thus has it too often been with the wise and great of this world. They -have ever been the most forward to write folly and vanity upon the -divine testimonies. Hearken, for example, to the estimate which the -"most noble Festus" formed of the grand question at issue between Paul -and the Jews:--"They had certain questions against him of their own -superstition, and _of one Jesus, which was dead, whom Paul affirmed to -be alive_." (Acts xxv. 19.) Alas! how little he knew what he was -saying! How little he knew what was involved in the question, as to -whether "Jesus" was "dead" or "alive"! He thought not of the solemn -bearing of that momentous question upon himself and his friends, -Agrippa and Bernice; but that did not alter the matter; he and they -know somewhat more about it now, though in their passing moment of -earthly glory they regarded it as a superstitious question, wholly -beneath the notice of men of common sense, and only fit to occupy the -disordered brain of visionary enthusiasts. Yes; the stupendous -question which fixes the destiny of every child of Adam--on which is -founded the present and everlasting condition of the Church and the -world--which stands connected with all the divine counsels,--this -question was, in the judgment of Festus, a vain superstition. - -Thus was it in Pharaoh's case. He knew nothing of "the Lord God of the -Hebrews"--the great "I AM," and hence he regarded all that Moses and -Aaron had said to him, in reference to doing sacrifice to God, as -"vain words." The things of God must ever seem vain, profitless, and -unmeaning to the unsanctified mind of man. His name may be made use of -as part of the flippant phraseology of a cold and formal -religiousness; but He Himself is not known. His precious name, which, -to a believer's heart, has wrapped up in it all that he can possibly -need or desire, has no significancy, no power, no virtue for an -unbeliever. All, therefore, connected with God--His words, His -counsels, His thoughts, His ways,--everything, in short, that treats -of or refers to Him, is regarded as "vain words." - -However, the time is rapidly approaching when it will not be thus. The -judgment-seat of Christ, the terrors of the world to come, the surges -of the lake of fire, will not be "vain words." Assuredly not; and it -should be the great aim of all who, through grace, believe them now to -be realities, to press them upon the consciences of those who, like -Pharaoh, regard the making of bricks as the only thing worth thinking -about--the only thing that can be called real and solid. - -Alas! that even Christians should so frequently be found living in the -region of sight--the region of earth--the region of nature--as to lose -the deep, abiding, influential sense of the reality of divine and -heavenly things. We want to live more in the region of faith--the -region of heaven--the region of the "new creation." Then we should see -things as God sees them, think about them as He thinks; and our whole -course and character would be more elevated, more disinterested, more -thoroughly separated from earth and earthly things. - -But Moses' sorest trial did not arise from Pharaoh's judgment about -his mission. The true and whole-hearted servant of Christ must ever -expect to be looked on, by the men of this world, as a mere visionary -enthusiast. The point of view from which they contemplate him is such -as to lead us to look for this judgment and none other. The more -faithful he is to his heavenly Master, the more he walks in His -footsteps, the more conformed he is to His image, the more likely he -is to be considered, by the sons of earth, as one "beside himself." -This, therefore, should neither disappoint nor discourage him. But -then it is a far more painful thing when his service and testimony are -misunderstood, unheeded, or rejected by those who are themselves the -specific objects thereof. When such is the case, he needs to be much -with God, much in the secret of His mind, much in the power of -communion, to have his spirit sustained in the abiding reality of his -path and service. Under such trying circumstances, if one be not fully -persuaded of the divine commission, and conscious of the divine -presence, he will be almost sure to break down. - -Had not Moses been thus upheld, his heart must have utterly failed him -when the augmented pressure of Pharaoh's power elicited from the -officers of the children of Israel such desponding and depressing -words as these,--"The Lord look upon you, and judge; because ye have -made our savor to be abhorred in the eyes of Pharaoh, and in the eyes -of his servants, to put a sword in their hand to slay us." This was -gloomy enough; and Moses felt it so, for "he returned unto the Lord, -and said, 'Lord, wherefore hast Thou so evil entreated this people? -Why is it that Thou hast sent me? For since I came unto Pharaoh to -speak in Thy name, he hath done evil to this people; neither hast Thou -delivered Thy people at all.'" The aspect of things had become most -discouraging, at the very moment when deliverance seemed at hand; -just as, in nature, the darkest hour of the night is often that which -immediately precedes the dawn of the morning. Thus will it assuredly -be in Israel's history in the latter day. The moment of most profound -darkness and depressing gloom will precede the bursting of "the Sun of -Righteousness" from behind the cloud, with healing in His wings to -heal eternally "the hurt of the daughter of His people." - -We may well question how far genuine faith, or a mortified will, -dictated the "_wherefore?_" and the "_why?_" of Moses, in the above -quotation. Still, the Lord does not rebuke a remonstrance drawn forth -by the intense pressure of the moment. He most graciously replies, -"Now shalt thou see what I will do to Pharaoh: for with a strong hand -shall he let them go, and with a strong hand shall he drive them out -of his land." (Chap. vi. 1.) This reply breathes peculiar grace. -Instead of reproving the petulance which could presume to call in -question the unsearchable ways of the great I AM, that ever-gracious -One seeks to relieve the harassed spirit of His servant by unfolding -to him what He was about to do. This was worthy of the blessed -God--the unupbraiding Giver of every good and every perfect gift. "He -knoweth our frame; He remembereth that we are dust." (Ps. ciii. 14.) - -Nor is it merely in His actings that He would cause the heart to find -its solace, but in Himself--in His very name and character. This is -full, divine, and everlasting blessedness. When the heart can find -its sweet relief in God Himself--when it can retreat into the strong -tower which His name affords--when it can find, in His character, a -perfect answer to all its need, then, truly, it is raised far above -the region of the creature, it can turn away from earth's fair -promises, it can place the proper value on man's lofty pretensions. -The heart which is endowed with an experimental knowledge of God can -not only look forth upon earth, and say, "All is vanity;" but it can -also look straight up to Him, and say, "All my springs are in Thee." - -"And God spake unto Moses, and said unto him, 'I am the Lord: and I -appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God -Almighty; but by My name JEHOVAH was I not known to them. And I have -also established My covenant with them to give them the land of -Canaan, the land of their pilgrimage, wherein they were strangers. And -I have also heard the groaning of the children of Israel, whom the -Egyptians keep in bondage; and I have remembered My covenant.'" -"JEHOVAH" is the title which He takes as the Deliverer of His people, -on the ground of His covenant of pure and sovereign grace. He reveals -Himself as the great self-existing Source of redeeming love, -establishing His counsels, fulfilling His promises, delivering His -elect people from every enemy and every evil. It was Israel's -privilege ever to abide under the safe covert of that significant -title--a title which displays God acting for His own glory, and -taking up His oppressed people in order to show forth in them that -glory. - -"Wherefore say unto the children of Israel, 'I am the Lord, and I will -bring you out from under the burdens of the Egyptians, and I will rid -you out of their bondage, and I will redeem you with a stretched-out -arm, and with great judgments; and I will take you to Me for a people, -and I will be to you a God; and ye shall know that I am the Lord your -God, which bringeth you out from under the burdens of the Egyptians. -And I will bring you in unto the land concerning the which I did swear -to give it unto Abraham, to Isaac, and to Jacob; and I will give it to -you for a heritage: I am the Lord.'" (Ver. 6-8.) All this speaks the -purest, freest, richest grace. Jehovah presents Himself to the hearts -of His people as the One who was to act _in_ them, _for_ them, and -_with_ them, for the display of His own glory. Ruined and helpless as -they were, He had come down to show forth His glory, to exhibit His -grace, and to furnish a sample of His power, in their full -deliverance. His glory and their salvation were inseparably connected. -They were afterwards reminded of all this, as we read in the book of -Deuteronomy,--"The Lord did not set His love upon you, nor choose you, -because ye were more in number than any people; for ye were the fewest -of all people: but because the Lord loved you, and because He would -keep the oath which He had sworn onto your fathers, hath the Lord -brought you out with a mighty hand, and redeemed you out of the house -of bondmen, from the hand of Pharaoh, king of Egypt." (Chap. vii. 7, -8.) - -Nothing is more calculated to assure and establish the doubting, -trembling heart than the knowledge that God has taken us up _just as -we are_, and in the full intelligence of what we are; and, moreover, -that He can never make any fresh discovery to cause an alteration in -the character and measure of His love. "Having loved His own which -were in the world, He loved them unto the end." (John xiii.) _Whom_ He -loves and _as_ He loves, He loves unto the end. This is an unspeakable -comfort. God knew all about us--He knew the very worst of us, when He -manifested His love to us in the gift of His Son. He knew what was -needed, and He provided it; He knew what was due, and He paid it; He -knew what was to be wrought, and He wrought it; His own requirements -had to be met, and He met them. It is all His own work. Hence, we find -Him saying to Israel, as in the above passage, "I will bring you out," -"I will bring you in," "I will take you to Me," "I will give you the -land," "I am Jehovah." It was all what _He would do_, as founded upon -what _He was_. Until this great truth is fully laid hold of, until it -enters into the soul, in the power of the Holy Ghost, there cannot be -settled peace. The heart can never be happy, or the conscience at -rest, until one knows and believes that all divine requirements have -been divinely answered. - -The remainder of our section is taken up with a record of "the heads -of their fathers' houses," and is very interesting, as showing us -Jehovah coming in and numbering those that belonged to Himself, though -they were still in the possession of the enemy. Israel was God's -people, and He here counts up those on whom He had a sovereign claim. -Amazing grace! To find an object in those who were in the midst of all -the degradation of Egyptian bondage! This was worthy of God. The One -who had made the worlds, who was surrounded by hosts of unfallen -angels, ever ready to "do His pleasure," should come down for the -purpose of taking up a number of bond-slaves with whom He condescended -to connect His name. He came down and stood amid the brick-kilns of -Egypt, and there beheld a people groaning beneath the lash of the -taskmasters, and He uttered those memorable accents, "Let _My_ people -go;" and, having so said, He proceeded to count them up, as much as to -say, These are Mine; let Me see how many I have, that not one may be -left behind. "He taketh up the beggar from the dunghill, to set him -amongst the princes of His people, and to make him inherit the throne -of glory."(1 Sam. ii.) - - - - -CHAPTERS VII.-XI. - - -These five chapters form one distinct section, the contents of which -may be distributed into the three following divisions, namely, the ten -judgments from the hand of Jehovah, the resistance of "Jannes and -Jambres," and the four objections of Pharaoh. - -The whole land of Egypt was made to tremble beneath the successive -strokes of the rod of God. All, from the monarch on His throne to the -menial at the mill, were made to feel the terrible weight of that rod. -"He sent Moses His servant, and Aaron whom He had chosen. They showed -His signs among them, and wonders in the land of Ham. He sent darkness -and made it dark; and they rebelled not against His word. He turned -their waters into blood, and slew their fish. Their land brought forth -frogs in abundance, in the chambers of their kings. He spake, and -there came divers sorts of flies and lice in all their coasts. He gave -them hail for rain, and flaming fire in their land. He smote their -vines also, and their fig-trees; and brake the trees of their coasts. -He spake, and their locusts came, and the caterpillars, and that -without number, and did eat up all the herbs in their land, and -devoured the fruit of their ground. He smote also all the first-born -in their land, the chief of all their strength." (Ps. cv. 26-36.) - -Here the inspired Psalmist has given a condensed view of those -appalling inflictions which the hardness of Pharaoh's heart brought -upon his land and upon his people. This haughty monarch had set -himself to resist the sovereign will and course of the Most High God; -and, as a just consequence, he was given over to judicial blindness -and hardness of heart. "And the Lord hardened the heart of Pharaoh, -and he hearkened not unto them, as the Lord had spoken unto Moses. And -the Lord said unto Moses, 'Rise up early in the morning, and stand -before Pharaoh, and say unto him, Thus saith the Lord God of the -Hebrews, Let My people go, that they may serve Me, For I will at this -time send all My plagues upon thine heart, and upon thy servants, and -upon thy people; that thou mayest know that there is none like Me in -all the earth. For now I will stretch out My hand that I may smite -thee and thy people with pestilence; and thou shalt be cut off from -the earth. And in very deed for this cause have I raised thee up, for -to show in thee My power, and that My name maybe declared throughout -all the earth.'" (Exod. ix. 12-16.) - -In contemplating Pharaoh and his actings, the mind is carried forward -to the stirring scenes of the book of Revelation, in which we find the -last proud oppressor of the people of God bringing down upon his -kingdom and upon himself the seven vials of the wrath of the Almighty. -It is God's purpose that Israel shall be pre-eminent in the earth; -and, therefore, every one who presumes to stand in the way of that -pre-eminence must be set aside. Divine grace must find its object; and -every one who would act as a barrier in the way of that grace, must be -taken out of the way,--whether it be Egypt, Babylon, or "the beast -that was, is not, and yet is," it matters not. Divine power will clear -the channel for divine grace to flow, and eternal woe be to all who -stand in the way. They shall taste, throughout the everlasting course -of ages, the bitter fruit of having exalted themselves against "the -Lord God of the Hebrews." He has said to His people, "No weapon that -is formed against thee shall prosper," and His infallible faithfulness -will assuredly make good what His infinite grace hath promised. - -Thus, in Pharaoh case, when he persisted in holding, with an iron -grasp, the Israel of God, the vials of divine wrath were poured forth -upon him; and the land of Egypt was covered, throughout its entire -length and breadth, with darkness, disease, and desolation. So will it -be by and by, when the last great oppressor shall emerge from the -bottomless pit, armed with satanic power, to crush beneath his "foot -of pride" the favored objects of Jehovah's choice. His throne shall be -overturned, his kingdom devastated by the seven last plagues, and, -finally, he himself plunged, not in the Red Sea, but "in the lake that -burneth with fire and brimstone." (Comp. Rev. xvii. 8; xx. 10.) - -Not one jot or one tittle of what God has promised to Abraham, Isaac, -and Jacob shall fail. He will accomplish all. Notwithstanding all that -has been said and done to the contrary, God remembers His promises, -and He will fulfill them. They are all "yea and amen in Christ." -Dynasties have risen and acted on the stage of this world; thrones -have been erected on the apparent ruins of Jerusalem's ancient glory; -empires have flourished for a time, and then fallen to decay; -ambitious potentates have contended for the possession of "the land of -promise"--all these things have taken place; but Jehovah has said -concerning Palestine, "The land shall not be sold forever: for the -land is Mine." (Lev. xxv. 23.) No one, therefore, shall ever finally -possess that land but Jehovah Himself, and He will inherit it through -the seed of Abraham. One plain passage of Scripture is quite -sufficient to establish the mind in reference to this or any other -subject. The land of Canaan is for the seed of Abraham, and the seed -of Abraham for the land of Canaan; nor can any power of earth or hell -ever reverse this divine order. The eternal God has pledged His word, -and the blood of the everlasting covenant has flowed to ratify that -word. Who, then, shall make it void? "Heaven and earth shall pass -away, but that word shall never pass away." Truly, "there is none like -unto the God of Jeshurun, who rideth upon the heaven in thy help, and -in His excellency on the sky. The eternal God is thy refuge, and -underneath are the everlasting arms; and He shall thrust out the enemy -from before thee; and shall say, Destroy them. Israel then shall dwell -in safety alone: the fountain of Jacob shall be upon a land of corn -and wine; also his heavens shall drop down dew. Happy art thou, O -Israel, who is like unto thee, O people saved by the Lord, the shield -of thy help, and who is the sword of thy excellency! and thy enemies -shall be found liars unto thee; and thou shalt tread upon their high -places." (Deut. xxxiii. 26-29.) - -We shall now consider, in the second place, the opposition of "Jannes -and Jambres," the magicians of Egypt. We should not have known the -names of these ancient opposers of the truth of God, had they not -been recorded by the Holy Ghost, in connection with "the perilous -times" of which the apostle Paul warns his son Timothy. It is -important that the Christian reader should clearly understand the real -nature of the opposition given to Moses by those magicians, and in -order that he may have the subject fully before him, I shall quote the -entire passage from St. Paul's epistle to Timothy. It is one of deep -and awful solemnity. - -"This know also, that in the last days perilous times shall come. For -men shall be lovers of their own selves, covetous, boasters, proud, -blasphemers, disobedient to parents, unthankful, unholy, without -natural affection, truce-breakers, false accusers, incontinent, -fierce, despisers of those that are good, traitors, heady, -high-minded, lovers of pleasures rather than lovers of God; having a -form of godliness, but denying the power thereof: from such turn away. -For of this sort are they which creep into houses, and lead captive -silly women laden with sins, led away with divers lusts, ever -learning, and never able to come to the knowledge of the truth. Now as -Jannes and Jambres withstood Moses, so do these also resist the truth: -men of corrupt minds, reprobate concerning the faith. But they shall -proceed no further; for their folly shall be manifest unto all, as -theirs also was." (2 Tim. iii. 1-9.) - -Now, it is peculiarly solemn to mark the nature of this resistance to -the truth. The mode in which "Jannes and Jambres withstood Moses" was -simply by imitating, as far as they were able, whatever he did. We do -not find that they attributed his actings to a false or evil energy, -but rather that they sought to neutralize their power upon the -conscience, by doing the same things. What Moses did they could do, so -that after all there was no great difference. One was as good as the -other. A miracle is a miracle. If Moses wrought miracles to get the -people out of Egypt, they could work miracles to keep them in; so -where was the difference? - -From all this we learn the solemn truth that the most satanic -resistance to God's testimony in the world is offered by those who, -though they imitate the effects of the truth, have but "the form of -godliness," and "deny the power thereof." Persons of this class can do -the same things, adopt the same habits and forms, use the same -phraseology, profess the same opinions as others. If the true -Christian, constrained by the love of Christ, feeds the hungry, -clothes the naked, visits the sick, circulates the Scriptures, -distributes tracts, supports the gospel, engages in prayer, sings -praise, preaches the gospel, the formalist can do every one of these -things; and this, be it observed, is the special character of the -resistance offered to the truth "in the last days"--this is the spirit -of "Jannes and Jambres." How needful to understand this! How important -to remember that, "_as_ Jannes and Jambres withstood Moses, _so_ do" -those self-loving, world-seeking, pleasure-hunting professors "resist -the truth." They would not be without "a form of godliness;" but, -while adopting "the form," because it is customary, they hate "the -power," because it involves self-denial. "The power" of godliness -involves the recognition of God's claims, the implanting of His -kingdom in the heart, and the consequent exhibition thereof in the -whole life and character; but the formalist knows nothing of this. -"The power" of godliness could never comport with any one of those -hideous features set forth in the foregoing quotation; but "the form," -while it covers them over, leaves them wholly unsubdued; and this the -formalist likes. He does not want his lusts subdued, his pleasures -interfered with, his passions curbed, his affections governed, his -heart purified. He wants just as much religion as will enable him "to -make the best of both worlds." He knows nothing of giving up the world -that is, because of having found "the world to come." - -In marking the forms of Satan's opposition to the truth of God, we -find that his method has ever been, first, to oppose it by violence; -and then, if that did not succeed, to corrupt it by producing a -counterfeit. Hence, he first sought to slay Moses (Chap. ii. 15.), and -having failed to accomplish his purpose, he sought to imitate his -works. - -Thus, too, has it been in reference to the truth committed to the -Church of God. Satan's early efforts showed themselves in connection -with the wrath of the chief priests and elders, the judgment-seat, the -prison, and the sword. But in the passage just quoted from 2 Timothy, -we find no reference to any such agency. Open violence has made way -for the far more wily and dangerous instrumentality of a powerless -form, an empty profession, a human counterfeit. The enemy, instead of -appearing with the sword of persecution in his hand, walks about with -the cloak of profession on his shoulders. He professes and imitates -that which he once opposed and persecuted; and, by so doing, gains -most appalling advantages for the time being. The fearful forms of -moral evil which, from age to age, have stained the page of human -history, instead of being found only where we might naturally look for -them, amid the dens and caves of human darkness, are to be found -carefully arranged beneath the drapery of a cold, powerless, -uninfluential profession; and this is one of Satan's grand -masterpieces. - -That man, as a fallen, corrupt creature, should love himself, be -covetous, boastful, proud, and the like, is natural; but that he -should be all these beneath the fair covering of "a form of -godliness," marks the special energy of Satan in his resistance to the -truth in "the last days." That man should stand forth in the bold -exhibition of those hideous vices, lusts, and passions which are the -necessary results of departure from the source of infinite holiness -and purity, is only what might be expected, for man will be what he is -to the end of the chapter. But on the other hand, when we find the -holy name of the Lord Jesus Christ connected with man's wickedness and -deadly evil,--when we find holy principles connected with unholy -practices,--when we find all the characteristics of Gentile -corruption, referred to in the first chapter of Romans, associated -with "a form of godliness," then, truly, we may say, these are the -terrible features of "the last days"--this is the resistance of -"Jannes and Jambres." - -However, there were only three things in which the magicians of Egypt -were able to imitate the servants of the true and living God, namely, -in turning their rods into serpents (Chap. vii. 12.), turning the -water into blood (Chap. vii. 22.), and bringing up the frogs (Chap. -viii. 7.); but in the fourth, which involved the exhibition of life, -in connection with the display of nature's humiliation, they were -totally confounded, and obliged to own, "This is the finger of God." -(Chap. viii. 16-19.) Thus it is also with the latter-day resisters of -the truth. All that they do is by the direct energy of Satan, and lies -within the range of his power. Moreover, its specific object is to -"resist the truth." - -The three things which "Jannes and Jambres" were able to accomplish -were characterized by satanic energy, death, and uncleanness; that is -to say, the serpents, the blood, and the frogs. Thus it was they -"withstood Moses;" and "so do these also resist the truth," and hinder -its moral weight and action upon the conscience. There is nothing -which so tends to deaden the power of the truth as the fact that -persons who are not under its influences at all, do the self-same -things as those who are. This is Satan's agency just now. He seeks to -have all regarded as Christians. He would fain make us believe -ourselves surrounded by "a Christian world;" but it is counterfeit -Christianity, which, so far from being a testimony to the truth, is -designed by the enemy of the truth, to withstand its purifying and -elevating influence. - -In short, the servant of Christ and the witness for the truth is -surrounded, on all sides, by the spirit of "Jannes and Jambres;" and -it is well for him to remember this--to know thoroughly the evil with -which he has to grapple--to bear in mind that it is Satan's imitation -of God's reality, produced, not by the wand of an openly-wicked -magician, but by the actings of false professors, who have "a form of -godliness, but deny the power thereof," who do things apparently right -and good, but who have neither the life of Christ in their souls, the -love of God in their hearts, nor the power of the Word in their -consciences. - -"But," adds the inspired apostle, "they shall proceed no further, for -their folly shall be manifested unto all, as theirs also was." Truly -the "folly" of "Jannes and Jambres" was manifest unto all, when they -not only failed to imitate the further actings of Moses and Aaron, but -actually became involved in the judgments of God. This is a solemn -point. The folly of all who are merely possessed of the form will, in -like manner, be made manifest. They will not only be quite unable to -imitate the full and proper effects of divine life and power, but they -themselves become the subjects of those judgments which will result -from the rejection of that truth which they have resisted. - -Will any one say that all this has no voice for a day of powerless -profession? Assuredly it has. It should speak to each conscience in -living power; it should tell on each heart, in accents of impressive -solemnity. It should lead each one to inquire seriously whether he is -testifying for the truth, by walking in the power of godliness, or -hindering it, and neutralizing its action, by having only the form. -The effect of the power of godliness will be seen by our "continuing -in the things which we have learned." None will continue, save those -who are taught of God; those, by the power of the Spirit of God, have -drunk in divine principle, at the pure fountain of inspiration. - -Blessed be God, there are many such throughout the various sections of -the professing Church. There are many, here and there, whose -consciences have been bathed in the atoning blood of "the Lamb of -God," whose hearts beat high with genuine attachment to His Person, -and whose spirits are cheered by "that blessed hope" of seeing Him as -He is, and of being eternally conformed to His image. It is -encouraging to think of such. It is an unspeakable mercy to have -fellowship with those who can give a reason of the hope that is in -them, and for the position which they occupy. May the Lord add to -their number daily. May the power of godliness spread far and wide in -these last days, so that a bright and well-sustained testimony may be -raised to the name of Him who is worthy. - -The third point in our section yet remains to be considered, namely, -Pharaoh's four subtle objections to the full deliverance and complete -separation of God's people from the land of Egypt. The first of these -we have in chapter viii. 25.--"And Pharaoh called for Moses and Aaron, -and said, 'Go ye, _sacrifice to your God in the land_.'" It is -needless to remark here, that whether the magicians withstood, or -Pharaoh objected, it was, in reality, Satan that stood behind the -scenes; and his manifest object, in this proposal of Pharaoh, was to -hinder the testimony to the Lord's name--a testimony connected with -the thorough separation of His people from Egypt. There could -evidently be no such testimony had they remained in Egypt, even though -they were to sacrifice to Him. They would have taken common ground -with the uncircumcised Egyptians, and put Jehovah on a level with the -gods of Egypt. In this case, an Egyptian could have said to an -Israelite, I see no difference between us; you have your worship and -we have ours; it is all alike. - -As a matter of course, men think it quite right for every one to have -a religion, let it be what it may. Provided we are sincere, and do not -interfere with our neighbor's creed, it does not matter what shape our -religion may happen to wear. Such are the thoughts of men in reference -to what they call religion; but it is very obvious that the glory of -the name of Jesus finds no place in all this. The demand for -separation is that which the enemy will ever oppose, and which the -heart of man cannot understand. The heart may crave religiousness, -because conscience testifies that all is not right; but it craves the -world as well. It would like to "sacrifice to God in the land;" and -Satan's object is gained when people accept of a worldly religion, and -refuse to "come out and be separate." (2 Cor. vi.) His unvarying -purpose from the beginning has been to hinder the testimony to God's -name on the earth. Such was the dark tendency of the proposal, "Go ye, -sacrifice to your God in the land." What a complete damper to the -testimony, had this proposal been acceded to! God's people in Egypt -and God Himself linked with the idols of Egypt! Terrible blasphemy! - -Reader, we should deeply ponder this. The effort to induce Israel to -worship God in Egypt reveals a far deeper principle than we might, at -first sight, imagine. The enemy would rejoice, at any time, by any -means, or under any circumstances, to get even the semblance of divine -sanction for the world's religion. He has no objections to such -religion. He gains his end as effectually by what is termed "the -religious world" as by any other agency; and hence, when he can -succeed in getting a true Christian to accredit the religion of the -day, he gains a grand point. As a matter of actual fact, one knows -that nothing elicits such intense indignation as the divine principle -of separation from this present evil world. You may hold the same -opinions, preach the same doctrines, do the same work; but if you only -attempt, in ever so feeble a manner, to act upon the divine commands, -"From such turn away" (2 Tim. iii. 5.), and "Come out from among -them" (2 Cor. vi. 17.), you may reckon assuredly upon the most -vigorous opposition. Now how is this to be accounted for? Mainly by -the fact that Christians, in separation from this world's hollow -religiousness, bear a testimony for Christ which they never can bear -while connected with it. - -There is a very wide difference between human religion and Christ. A -poor, benighted Hindoo might talk to you of his religion, but he knows -nothing of Christ. The apostle does not say, If there be any -consolation in religion; though, doubtless, the votaries of each kind -of religion find what they deem consolation therein. Paul, on the -other hand, found his consolation in Christ, having fully proved the -worthlessness of religion, and that, too, in its fairest and most -imposing form. (Comp. Gal. i. 13, 14; Phil. iii. 4-11.) - -True, the Spirit of God speaks to us of "pure religion and undefiled;" -but the unregenerate man cannot, by any means, participate therein; -for how could he possibly take part in aught that is "pure and -undefiled"? This religion is from heaven, the source of all that is -pure and lovely; it is exclusively before the eye of "God and the -Father;" it is for the exercise of the functions of that new nature -with which all are endowed who believe on the name of the Son of God. -(John i. 12, 13; James i. 18; 1 Peter i. 23; 1 John v. 1.) Finally, it -ranges itself under the two comprehensive heads of active benevolence -and personal holiness,--"To visit the fatherless and widows in their -affliction, and to keep himself unspotted from the world." (James i. -27.) - -Now, if you go through the entire catalogue of the genuine fruits of -Christianity, you will find them all classed under these two heads; -and it is deeply interesting to observe that, whether we turn to the -eighth of Exodus or to the first of James, we find separation from the -world put forward as an indispensable quality in the true service of -God. Nothing could be acceptable before God--nothing could receive -from His hand the stamp of "pure and undefiled," which was polluted by -contact with an "evil world." "'Come out from among them, and be ye -separate,' saith the Lord, 'and touch not the unclean thing; and I -will receive you, and will be a Father unto you, and ye shall be My -sons and daughters,' saith the Lord Almighty." (2 Cor. vi. 17, 18.) - -There was no meeting-place for Jehovah and His redeemed in Egypt; yea, -with them, redemption and separation from Egypt were one and the same -thing. God had said, "I am come down to deliver them," and nothing -short of this could either satisfy or glorify Him. A salvation which -would have left them still in Egypt could not possibly be God's -salvation. Moreover, we must bear in mind that Jehovah's purpose in -the salvation of Israel, as well as in the destruction of Pharaoh, -was, that "His name might be declared throughout all the earth;" and -what declaration could there be of that name or character were His -people to attempt to worship Him in Egypt? Either none whatever or an -utterly false one. Wherefore it was essentially necessary, in order to -the full and faithful declaration of God's character, that His people -should be wholly delivered and completely separated from Egypt; and it -is as essentially necessary now, in order to a clear and unequivocal -testimony for the Son of God, that all who are really His should be -separated from this present world. Such is the will of God; and for -this end Christ gave Himself. "Grace unto you and peace from God the -Father, and our Lord Jesus Christ, who gave Himself for our sins, that -He might deliver us from this present evil world, according to the -will of God and our Father; to whom be glory forever and ever. Amen." -(Gal. i. 3-5.) - -The Galatians were beginning to accredit a carnal and worldly -religion--a religion of ordinances--a religion of "days, and months, -and times, and years;" and the apostle commences his epistle by -telling them that the Lord Jesus Christ gave Himself for the purpose -of delivering His people from that very thing. God's people must be -separate, not, by any means, on the ground of their superior personal -sanctity, but because they are His people, and in order that they may -rightly and intelligently answer His gracious end in taking them into -connection with Himself, and attaching His name to them. A people -still amid the defilements and abominations of Egypt could not have -been a witness for the Holy One; nor can any one now, while mixed up -with the defilements of a corrupt worldly religion, possibly be a -bright and steady witness for a crucified and risen Christ. - -The answer given by Moses to Pharaoh's first objection was a truly -memorable one. "And Moses said, 'It is not meet so to do; for we shall -sacrifice the abomination of the Egyptians to the Lord our God; lo, -shall we sacrifice the abomination of the Egyptians before their eyes, -and will they not stone us? We will go three days' journey into the -wilderness, and sacrifice to the Lord our God, as He shall command -us.'" (Chap. viii. 26, 27.) Here is true separation from Egypt--"three -days' journey." Nothing less than this could satisfy faith. The Israel -of God must be separated from the land of death and darkness, in the -power of resurrection. The waters of the Red Sea must roll between -God's redeemed and Egypt ere they can properly sacrifice to Jehovah. -Had they remained in Egypt, they would have to sacrifice to the Lord -the very objects of Egypt's abominable worship.[5] This would never -do. There could be no tabernacle, no temple, no altar, in Egypt. It -had no site, throughout its entire limits, for aught of that kind. In -point of fact, as we shall see further on, Israel never presented so -much as a single note of praise until the whole congregation stood, in -the full power of an accomplished redemption, on Canaan's side of the -Red Sea. Exactly so is it now. The believer must know where the death -and resurrection of the Lord Jesus Christ have forever set him, ere -he can be an intelligent worshiper, an acceptable servant, or an -effectual witness. - - [5] The word "abomination" has reference to that which the Egyptians - worshiped. - -It is not a question of being a child of God, and, as such, a saved -person. Many of the children of God are very far from knowing the full -results, as regards themselves, of the death and resurrection of -Christ. They do not apprehend the precious truth, that the death of -Christ has made an end of their sins forever, and that they are the -happy partakers of His resurrection life, with which sin can have -nothing whatever to do. Christ became a curse for us, not, as some -would teach us, by being born under the curse of a broken law, but by -hanging on a tree. (Compare, attentively, Deut. xxi. 23; Gal. iii. -13.) We were under the curse because we had not kept the law; but -Christ, the perfect Man, having magnified the law and made it -honorable, by the very fact of His obeying it perfectly, became a -curse for us by hanging on the tree. Thus, in His life He magnified -God's law, and in His death He bore our curse. There is therefore now -no guilt, no curse, no wrath, no condemnation for the believer; and, -albeit, he must be manifested before the judgment-seat of Christ; but -even there the question of _sin_ is not raised. The cross of Christ -has settled that forever; so that it is written of those that believe, -"_And their sins and iniquities will I remember no more_." (Heb. x. -17.) The Christian's whole course must indeed be manifested before the -judgment-seat of Christ; but the Judge Himself has put away all his -sins, and is his righteousness, so that the judgment-seat cannot but -be friendly to him. He surely will not condemn His own work. The -righteousness that was required, God Himself has provided it. He -surely will not find any flaw therein. The light of the judgment-seat -will be bright enough to disperse every mist and cloud which might -tend to obscure the matchless glories and eternal virtues which belong -to the cross, and to show that the believer is "clean every whit." -(John xiii. 10; xv. 3; Eph. v. 27.) - -It is because these foundation-truths are not laid hold of in the -simplicity of faith that many of the children of God complain of their -lack of settled peace--the constant variation in their spiritual -condition--the continual ups and downs in their experience. Every -doubt in the heart of a Christian is a dishonor done to the Word of -God and the sacrifice of Christ. It is because he does not, even now, -bask in the light which shines from the cross of Christ, that he is -ever afflicted with a doubt or a fear. And yet those things which so -many have to deplore--those fluctuations and waverings--are but -trifling consequences, comparatively, inasmuch as they merely affect -their experience. The effect produced upon their worship, their -service, and their testimony, is far more serious, inasmuch as the -Lord's honor is concerned. But, alas! this latter is but little -thought of, generally speaking, simply because personal salvation is -the grand object--the aim and end--with the majority of professing -Christians. We are prone to look upon everything that affects -ourselves as _essential_; whereas, all that merely affects the glory -of Christ in and by us is counted _non-essential_. - -However, it is well to see with distinctness, that the same truth -which gives the soul settled peace, puts it also into the position of -intelligent worship, acceptable service, and effectual testimony. In -the fifteenth chapter of 1 Corinthians, the apostle sets forth the -death and resurrection of Christ as the grand foundation of -everything.--"Moreover, brethren, I declare unto you the gospel which -I preached unto you, which also ye have received, and wherein ye -stand; by which also ye are saved, if ye keep in memory what I -preached unto you, unless ye have believed in vain. For I delivered -unto you first of all that which I also received, how that Christ died -for our sins according to the Scriptures, and that He was buried, and -that He rose again the third day according to the Scriptures." (Ver. -1-4.) Here is the gospel in one brief and comprehensive statement. A -dead and risen Christ is the ground-work of salvation. "He was -delivered for our offences, and raised again for our justification." -(Rom. iv. 25.) To see Jesus, by the eye of faith, nailed to the cross, -and seated on the throne, must give solid peace to the conscience and -perfect liberty to the heart. We can look into the tomb, and see it -empty; we can look up to the throne, and see it occupied, and go on -our way rejoicing. The Lord Jesus settled everything on the cross on -behalf of His people; and the proof of this settlement is that He is -now at the right hand of God. A risen Christ is the eternal proof of -an accomplished redemption; and if redemption is an accomplished fact, -the believer's peace is a settled reality. We did not make peace, and -never could make it; indeed, any effort on our part to make peace -could only tend more fully to manifest us as _peace-breakers_. But -Christ, having made peace by the blood of His cross, has taken His -seat on high, triumphant over every enemy. By Him, God preaches peace. -The word of the gospel conveys this peace; and the soul that believes -the gospel, has peace--settled peace before God, for Christ is his -peace. (See Acts x. 36; Rom. v. 1; Eph. ii. 14; Col. i. 20.) In this -way, God has not only satisfied His own claims, but, in doing so, He -has found out a divinely righteous vent through which His boundless -affections may flow down to the guiltiest of Adam's guilty progeny. - -Then, as to the practical result of all this. The cross of Christ has -not only put away the believer's sins, but also dissolved forever his -connection with the world; and, on the ground of this, he is -privileged to regard the world as a crucified _thing_, and to be -regarded by it as a crucified one. Thus it stands with the believer -and the world,--it is crucified to him and he to it. This is the real, -dignified position of every true Christian. The world's judgment about -Christ was expressed in the position in which it deliberately placed -Him. It got its choice as to whether it would have a murderer or -Christ. It allowed the murderer to go free, but nailed Christ to the -cross, between two thieves. Now, if the believer walks in the -footprints of Christ--if he drinks into and manifests His spirit, he -will occupy the very same place in the world's estimation; and, in -this way, he will not merely know that, as to standing before God, he -is crucified with Christ, but be led to realize it in his walk and -experience every day. - -But while the cross has thus effectually cut the connection between -the believer and the world, the resurrection has brought him into the -power of new ties and associations. If in the cross we see the world's -judgment about Christ, in resurrection we see God's judgment. The -world crucified Him, but "God hath highly exalted Him." Man gave Him -the very lowest, God the very highest, place; and, inasmuch as the -believer is called into full fellowship with God in His thoughts about -Christ, he is enabled to turn the tables upon the world, and look upon -it as a crucified thing. If, therefore, the believer is on one cross -and the world on another, the moral distance between the two is vast -indeed. And if it is vast in principle, so should it be in practice. -The world and the Christian should have absolutely nothing in common; -nor will they, except so far as he denies his Lord and Master. The -believer proves himself false to Christ to the very same degree that -he has fellowship with the world. - -All this is plain enough; but, my beloved Christian reader, where does -it put us as regards this world? Truly, it puts us outside, and that -completely. We are dead to the world and alive with Christ. We are at -once partakers of His rejection by earth and His acceptance in heaven; -and the joy of the latter makes us count as nothing the trial -connected with the former. To be cast out of earth, without knowing -that I have a place and a portion on high, would be intolerable; but -when the glories of heaven fill the soul's vision, a little of earth -goes a great way. - -But some may feel led to ask, What is the world? It would be difficult -to find a term more inaccurately defined than "world," or -"worldliness;" for we are generally disposed to make worldliness begin -a point or two above where we are ourselves. The Word of God, however, -has, with perfect precision, defined what "the world" is, when it -marks it as that which is "not of the Father." Hence, the deeper my -fellowship with the Father, the keener will be my sense of what is -worldly. This is the divine way of teaching. The more you delight in -the Father's love, the more you reject the world. But who reveals the -Father? The Son. How? By the power of the Holy Ghost. Wherefore, the -more I am enabled, in the power of an ungrieved Spirit, to drink in -the Son's revelation of the Father, the more accurate does my judgment -become as to what is of the world. It is as the limits of God's -kingdom expand in the heart, that the judgment as to worldliness -becomes refined. You can hardly attempt to define worldliness. It is, -as some one has said, "shaded off gradually from white to jet black." -This is most true. You cannot place a bound and say, Here is where -worldliness begins; but the keen and exquisite sensibilities of the -divine nature recoil from it; and all we need is, to walk in the power -of that nature, in order to keep aloof from every form of worldliness. -"Walk in the Spirit, and ye shall not fulfill the lusts of the flesh." -Walk with God, and ye shall not walk with the world. Cold distinctions -and rigid rules will avail nothing. The power of the divine life is -what we want. We want to understand the meaning and spiritual -application of the "three days' journey into the wilderness," whereby -we are separated forever, not only from Egypt's brick-kilns and -taskmasters, but also from its temples and altars. - -Pharaoh's second objection partook very much of the character and -tendency of the first. "And Pharaoh said, 'I will let you go, that ye -may sacrifice unto the Lord your God in the wilderness; _only ye shall -not go very far away_.'" (Chap. viii. 28.) If he could not keep them -in Egypt, he would at least seek to keep them _near_ it, so that he -might act upon them by its varied influences. In this way, they might -be brought back again, and the testimony more effectually quashed than -if they had never left Egypt at all. There is always much more serious -damage done to the cause of Christ by persons seeming to give up the -world and returning to it again, than if they had remained entirely of -it; for they virtually confess that, having tried heavenly things, -they have discovered that earthly things are better and more -satisfying. - -Nor is this all. The moral effect of truth upon the conscience of -unconverted people is sadly interfered with, by the example of -professors going back again into those things which they seemed to -have left. Not that such cases afford the slightest warrant to any one -for the rejection of God's truth, inasmuch as each one is personally -responsible and will have to give account of himself to God. Still, -however, the effect in this, as well as in everything else, is bad. -"For if after they have escaped the pollutions of the world, through -the knowledge of the Lord and Saviour Jesus Christ, they are again -entangled therein and overcome, the latter end is worse with them than -the beginning. For it would have been better for them not to have -known the way of righteousness than, after they have known it, to turn -from the holy commandment delivered unto them." (2 Peter ii. 20, 21.) - -Wherefore, if people do not "go very far away," they had better not go -at all. The enemy knew this well; and hence his second objection. The -maintenance of a border position suits his purpose amazingly. Those -who occupy this ground are neither one thing nor the other; and, in -point of fact, whatever influence they possess, tells entirely in the -wrong direction. - -It is deeply important to see that Satan's design, in all these -objections, was to hinder that testimony to the name of the God of -Israel, which could only be rendered by a "three days' journey into -the wilderness." This was, in good truth, going "very far away." It -was much farther than Pharaoh could form any idea of, or than he could -follow them. And oh! how happy it would be if all who profess to set -out from Egypt would really, in the spirit of their minds and in the -tone of their character, go thus far away from it; if they would -intelligently recognize the cross and grave of Christ as forming the -boundary between them and the world! No man, in the mere energy of -nature, can take this ground. The Psalmist could say, "Enter not into -judgment with Thy servant, for in Thy sight shall no man living be -justified." (Ps. cxliii. 2.) So also is it with regard to true and -effectual separation from the world. "_No man living_" can enter into -it. It is only as "_dead_ with Christ," and "risen again with Him, -through faith of the operation of God," that any one can either be -"justified" before God, or separated from the world. This is what we -may call going "very far away." May all who profess and call -themselves Christians go thus far. Then will their lamp yield a steady -light. Then would their trumpet give a certain sound. Their path would -be elevated; their experience deep and rich; their peace would flow as -a river; their affections would be heavenly and their garments -unspotted. And, far above all, the name of the Lord Jesus Christ would -be magnified in them, by the power of the Holy Ghost, according to the -will of God their Father. - -The third objection demands our most special attention. "And Moses and -Aaron were brought again unto Pharaoh: and he said unto them, 'Go, -serve the Lord your God; but who are they that shall go?' And Moses -said, 'We will go with our young and with our old, with our sons and -with our daughters, with our flocks and with our herds will we go; for -we must hold a feast unto the Lord.' And he said unto them, 'Let the -Lord be so with you, as I will let you go, and your little ones: look -to it; for evil is before you. Not so; go now ye that are men, and -serve the Lord; for that ye did desire.' And they were driven out from -Pharaoh's presence." (Chap. x. 8-11.) Here, again, we have the enemy -aiming a deadly blow at the testimony to the name of the God of -Israel. Parents in the wilderness and their children in Egypt! -Terrible anomaly! This would only have been a half deliverance, at -once useless to Israel and dishonoring to Israel's God. This could not -be. If the children remained in Egypt, the parents could not possibly -be said to have left it, inasmuch as their children were part of -themselves. The most that could be said in such a case was, that in -part they were serving Jehovah, and in part Pharaoh. But Jehovah could -have no part with Pharaoh. He should either have all or nothing. This -is a weighty principle for Christian parents. May we lay it deeply to -heart! It is our happy privilege to count on God for our children, and -to "bring them up in the nurture and admonition of the Lord." (Eph. -vi.) We should not be satisfied with any other portion for "our little -ones" than that which we ourselves enjoy. - -Pharaoh's fourth and last objection had reference to the flocks and -herds. "And Pharaoh called unto Moses, and said, 'Go ye, serve the -Lord; only let your flocks and herds be stayed: let your little ones -also go with you.'" (Chap. x. 24.) With what perseverance did Satan -dispute every inch of Israel's way out of the land of Egypt! He first -sought to keep them _in_ the land, then to keep them _near_ the land, -next to keep part of themselves in the land, and finally, when he -could not succeed in any of these three, he sought to send them forth -without any ability to serve the Lord. If he could not keep the -servants, he would seek to keep their ability to serve, which would -answer much the same end. If he could not induce them to sacrifice in -the land, he would send them out of the land without sacrifices. - -In Moses' reply to this last objection, we are furnished with a fine -statement of the Lord's paramount claim upon His people and all -pertaining to them. "And Moses said, 'Thou must give us also -sacrifices and burnt offerings, that we may sacrifice unto the Lord -our God. Our cattle also shall go with us; _there shall not a hoof be -left behind_: for thereof must we take to serve the Lord our God; and -we know not with what we must serve the Lord until we come thither.'" -(Ver. 25, 26.) It is only when the people of God take their stand, in -simple childlike faith, upon that elevated ground on which death and -resurrection set them, that they can have anything like an adequate -sense of His claims upon them. "We know not with what we must serve -the Lord until we come thither." That is, they had no knowledge of -the divine claim, or their responsibility, until they had gone "three -days' journey." These things could not be known amid the dense and -polluted atmosphere of Egypt. Redemption must be known as an -accomplished fact, ere there can be any just or full perception of -responsibility. All this is perfect and beautiful. "If any man will do -His will, he shall know of the doctrine." I must be up out of Egypt, -in the power of death and resurrection, and then, but not until then, -shall I know what the Lord's service really is. It is when we take our -stand, by faith, in that "large room," that wealthy place into which -the precious blood of Christ introduces us,--when we look around us -and survey the rich, rare, and manifold results of redeeming -love,--when we gaze upon the Person of Him who has brought us into -this place, and endowed us with these riches, then we are constrained -to say, in the language of one of our own poets,-- - - "Were the whole realm of nature mine, - That were an offering far too small; - Love so amazing, so divine, - Demands my heart, my life, my all." - -"There shall not a hoof be left behind." Noble words! Egypt is not the -place for aught that pertains to God's redeemed. He is worthy of -all--"body, soul, and spirit;" all we are and all we have belongs to -Him. "We are not our own, we are bought with a price;" and it is our -happy privilege to consecrate ourselves and all that we possess to Him -whose we are, and Him whom we are called to serve. There is naught of -a legal spirit in this. The words, "until we come thither," furnish a -divine guard against this horrible evil. We have traveled the "three -days' journey," ere a word concerning sacrifice can be heard or -understood. We are put in full and undisputed possession of -resurrection life and eternal righteousness. We have left that land of -death and darkness; we have been brought to God Himself, so that we -may enjoy Him, in the energy of that life with which we are endowed, -and in the sphere of righteousness in which we are placed: thus it is -our joy to serve. There is not an affection in the heart of which He -is not worthy; there is not a sacrifice in all the flock too costly -for His altar. The more closely we walk with Him, the more we shall -esteem it to be our meat and drink to do His blessed will. The -believer counts it his highest privilege to serve the Lord. He -delights in every exercise and every manifestation of the divine -nature. He does not move up and down with a grievous yoke upon his -neck, or an intolerable weight upon his shoulder. The yoke is broken -"because of the anointing," the burden has been forever removed by the -blood of the cross, while he himself walks abroad, "redeemed, -regenerated, and disenthralled," in pursuance of those soul-stirring -words, "LET MY PEOPLE GO." - - _Note._--We shall consider the contents of chapter xi. in - connection with the security of Israel, under the shelter of - the blood of the paschal lamb. - - - - -CHAPTER XII. - - -"And the Lord said unto Moses, 'Yet will I bring one plague more upon -Pharaoh, and upon Egypt; afterwards he will let you go hence: when he -shall let you go, he shall surely thrust you out hence altogether.'" -(Chap. xi. 1.) One more heavy blow must fall upon this hard-hearted -monarch and his land ere he will be compelled to let go the favored -objects of Jehovah's sovereign grace. - -How utterly vain it is for man to harden and exalt himself against -God; for, truly, He can grind to powder the hardest heart, and bring -down to the dust the haughtiest spirit. "Those that walk in pride He -is able to abase." (Dan. iv. 37.) Man may fancy himself to be -something; he may lift up his head, in pomp and vainglory, as though -he were his own master. Vain man! how little he knows of his real -condition and character! He is but the tool of Satan, taken up and -used by him, in his malignant efforts to counteract the purposes of -God. The most splendid intellect, the most commanding genius, the most -indomitable energy, if not under the direct control of the Spirit of -God, are but so many instruments in Satan's hand to carry forward his -dark designs. No man is his own master; he is either governed by -Christ or governed by Satan. The king of Egypt might fancy himself to -be a free agent, yet he was but a tool in the hands of another. Satan -was behind the throne; and, as the result of Pharaoh's having set -himself to resist the purposes of God, he was judicially handed over -to the blinding and hardening influence of his self-chosen master. - -This will explain to us an expression occurring very frequently -throughout the earlier chapters of this book,--"The Lord hardened -Pharaoh's heart." There is no need whatever for any one to seek to -avoid the full, plain sense of this most solemn statement. If man -resists the light of divine testimony, he is shut up to judicial -blindness and hardness of heart. God leaves him to himself, and then -Satan comes in and carries him headlong to perdition. There was -abundant light for Pharaoh, to show him the extravagant folly of his -course in seeking to detain those whom God had commanded him to let -go. But the real disposition of his heart was to act against God, and -therefore God left him to himself, and made him a monument for the -display of His glory "through all the earth." There is no difficulty -in this to any, save those whose desire is to argue against God--"to -rush upon the thick bosses of the shield of the Almighty"--to ruin -their own immortal souls. - -God gives people, at times, according to the real bent of their -hearts' desire. "... because of this, God shall send them strong -delusion, that they should believe a lie; that they all might be -damned who believed not the truth, but _had pleasure in -unrighteousness_." (2 Thess. ii. 11, 12.) If men will not have the -truth when it is put before them, they shall assuredly have a lie. If -they will not have Christ, they shall have Satan; if they will not -have heaven, they shall have hell.[6] Will the infidel mind find fault -with this? Ere it does so, let it prove that all who are thus -judicially dealt with have fully answered their responsibilities. Let -it, for instance, prove, in Pharaoh's case, that he acted, in any -measure, up to the light he possessed. The same is to be proved in -every case. Unquestionably, the task of proving rests on those who are -disposed to quarrel with God's mode of dealing with the rejecters of -His truth. The simple-hearted child of God will justify Him, in view -of the most inscrutable dispensations; and even if he cannot meet and -satisfactorily solve the difficult questions of a sceptical mind, he -can rest perfectly satisfied with this word, "Shall not the Judge of -all the earth do right?" There is far more wisdom in this method of -settling an apparent difficulty, than in the most elaborate argument; -for it is perfectly certain that the heart which is in a condition to -"reply against God," will not be convinced by the arguments of man. - - [6] There is a vast difference between the divine method of dealing - with the heathen (Rom. i.) and with the rejecters of the gospel. (2 - Thess. i. ii.) In reference to the former, we read, "And even as they - did not like to retain God in their knowledge, God gave them over to a - reprobate mind:" but with respect to the latter, the word is, "Because - they received not the love of _the truth_ that they might _be saved_, - ... God shall send them strong delusion, that they should believe _a - lie_; that they all might _be damned_." The heathen refuse the - testimony of creation, and are therefore left to themselves. The - rejecters of the gospel refuse the full blaze of light which shines - from the cross, and therefore "a strong delusion" will, ere long, be - sent from God upon them. This is deeply solemn for an age like this, - in the which there is so much light and so much profession. - -However, it is God's prerogative to answer all the proud reasonings, -and bring down the lofty imaginations of the human mind. He can write -the sentence of death upon nature, in its fairest forms. "It is -appointed unto men once to die." This cannot be avoided. Man may seek -to hide his humiliation in various ways,--to cover his retreat through -the valley of death in the most heroic manner possible,--to call the -last humiliating stage of his career by the most honorable titles he -can devise,--to gild the bed of death with a false light,--to adorn -the funeral procession and the grave with the appearance of pomp, -pageantry, and glory,--to raise above the mouldering ashes a splendid -monument, on which are engraven the records of human shame,--all these -things he may do; but death is death after all, and he cannot keep it -off for a moment, or make it aught else than what it is, namely, "the -wages of sin." - -The foregoing thoughts are suggested by the opening verse of chapter -xi--"One plague more!" Solemn word! It signed the death-warrant of -Egypt's first-born--"the chief of all their strength." "And Moses -said, 'Thus saith the Lord, About midnight will I go out into the -midst of Egypt; and all the first-born in the land of Egypt shall die, -from the first-born of Pharaoh that sitteth upon his throne, even unto -the first-born of the maid-servant that is behind the mill; and all -the first-born of beasts. And there shall be a great cry throughout -all the land of Egypt, such as there was none like it, nor shall be -like it any more.'" (Chap. xi. 4-6.) This was to be the final -plague--death in every house. "But against any of the children of -Israel shall not a dog move his tongue, against man or beast; that ye -may know how that the Lord doth put a difference between the Egyptians -and Israel." It is the Lord alone who can "put a difference" between -those who are His and those who are not. It is not our province to say -to any one, "Stand by thyself; I am holier than thou:" this is the -language of a Pharisee. "But when God puts a difference," we are bound -to inquire what that difference is; and, in the case before us, we see -it to be a simple question of _life or death_. This is God's grand -"difference." He draws a line of demarkation, and on one side of this -line is "life," on the other "death." Many of Egypt's first-born might -have been as fair and attractive as those of Israel, and much more so; -but Israel had life and light, founded upon God's counsels of -redeeming love, established, as we shall see presently, by the blood -of the lamb. This was Israel's happy position; while, on the other -hand, throughout the length and breadth of the land of Egypt, from the -monarch on the throne to the menial behind the mill, nothing was to be -seen but death; nothing to be heard but the cry of bitter anguish, -elicited by the heavy stroke of Jehovah's rod. God can bring down the -haughty spirit of man. He can make the wrath of man to praise Him, and -restrain the remainder. "And all these thy servants shall come down -unto me, and bow down themselves unto me, saying, Get thee out, and -all the people that follow thee: and after that I will go out." God -will accomplish His own ends. His schemes of mercy must be carried out -at all cost, and confusion of face must be the portion of all who -stand in the way. "O, give thanks unto the Lord; for He is good: for -His mercy endureth forever.... To Him that smote Egypt in their -first-born; for His mercy endureth forever: and brought out Israel -from among them; for His mercy endureth forever: with a strong hand -and with a stretched-out arm; for His mercy endureth forever." (Ps. -cxxxvi.) - -"And the Lord spake unto Moses and Aaron in the land of Egypt, saying, -'This month shall be unto you the beginning of months: it shall be the -first month of the year to you.'" (Chap. xii. 1, 2.) There is here a -very interesting change in the order of time. The common or civil year -was rolling on in its ordinary course, when Jehovah interrupted it in -reference to His people, and thus, in principle, taught them that they -were to begin a new era in company with Him; their previous history -was henceforth to be regarded as a blank. Redemption was to constitute -the first step in _real life_. - -This teaches a plain truth. A man's life is really of no account until -he begins to walk with God, in the knowledge of full salvation and -settled peace, through the precious blood of the Lamb. Previous to -this, he is, in the judgment of God, and in the language of Scripture, -"dead in trespasses and sins;" "alienated from the life of God." His -whole history is a complete blank, even though, in man's account, it -may have been one uninterrupted scene of bustling activity. All that -which engages the attention of the man of this world--the honors, the -riches, the pleasures, the attractions of life, so called--all, when -examined in the light of the judgment of God, when weighed in the -balances of the sanctuary, must be accounted as a dismal blank, a -worthless void, utterly unworthy of a place in the records of the Holy -Ghost. "He that believeth not the Son shall not see life." (John iii. -36.) Men speak of "seeing life" when they launch forth into society, -travel hither and thither, and see all that is to be seen; but they -forget that the only true, the only real, the only divine way to "see -life," is to "believe on the Son of God." - -How little do men think of this! They imagine that "real life" is at -an end when a man becomes a Christian, in truth and reality, not -merely in name and outward profession; whereas God's Word teaches us -that it is only then we can see life and taste true happiness.--"He -that hath the Son, hath life." (1 John v. 12.) And, again, "Happy is -he whose transgression is forgiven, whose sin is covered." (Ps. xxxii. -1.) We can get life and happiness _only_ in Christ. Apart from Him, -all is death and misery, in Heaven's judgment, whatever the outward -appearance may be. It is when the thick vail of unbelief is removed -from the heart, and we are enabled to behold, with the eye of faith, -the bleeding Lamb, bearing our heavy burden of guilt upon the cursed -tree, that we enter upon the path of life, and partake of the cup of -divine happiness,--a life which begins at the cross, and flows onward -into an eternity of glory,--a happiness which, each day, becomes -deeper and purer, more connected with God and founded on Christ, until -we reach its proper sphere, in the presence of God and the Lamb. To -seek life and happiness in any other way is vainer work by far than -seeking to make bricks without straw. - -True, the enemy of souls spreads a gilding over this passing scene, in -order that men may imagine it to be all gold. He sets up many a -puppet-show to elicit the hollow laugh from a thoughtless multitude, -who will not remember that it is Satan who is in the box, and that his -object is to keep them from Christ, and drag them down into eternal -perdition. There is nothing real, nothing solid, nothing satisfying, -but in Christ. Outside of Him, "all is vanity and vexation of spirit." -In Him alone true and eternal joys are to be found; and we only begin -to live when we begin to live _in_, live _on_, live _with_, and live -_for_ Him. "This month shall be unto you the beginning of months: it -shall be the first month of the year to you." The time spent in the -brick-kilns and by the flesh-pots must be ignored. It is henceforth to -be of no account, save that the remembrance thereof should ever and -anon serve to quicken and deepen their sense of what divine grace had -accomplished on their behalf. - -"Speak ye unto all the congregation of Israel, saying, In the tenth -day of this month they shall take to them every man a lamb according -to the house of their fathers, a lamb for a house.... Your lamb shall -be without blemish, a male of the first year; ye shall take it out -from the sheep or from the goats: and ye shall keep it up until the -fourteenth day of the same month; and the whole assembly of the -congregation of Israel shall kill it in the evening." Here we have the -redemption of the people founded upon the blood of the lamb, in -pursuance of God's eternal purpose. This imparts to it all its divine -stability. Redemption was no afterthought with God. Before the world -was, or Satan, or sin--before ever the voice of God was heard breaking -the silence of eternity, and calling worlds into existence, He had His -deep counsels of love; and these counsels could never find a -sufficiently solid basis in creation. All the blessings, the -privileges, and the dignities of creation were founded upon a -creature's obedience, and the moment that failed, all was gone. But -then, Satan's attempt to mar creation only opened the way for the -manifestation of God's deeper purposes of redemption. - -This beautiful truth is typically presented to us in the circumstance -of the lamb's being "kept up" from the "tenth" to "the fourteenth -day." That this lamb pointed to Christ is unquestionable. 1 Cor. v. 7 -settles the application of this interesting type beyond all -question,--"For even Christ our passover is sacrificed for us." We -have, in the first epistle of Peter, an allusion to the keeping up of -the lamb,--"Forasmuch as ye know that ye were not redeemed with -corruptible things, as silver and gold, from your vain conversation, -received by tradition from your fathers; but with the precious blood -of Christ, as of a lamb without blemish and without spot: who verily -was _foreordained before the foundation of the world_, but was -_manifest in these last times for you_." (Chap. i. 18-20.) - -All God's purposes from everlasting had reference to Christ, and no -effort of the enemy could possibly interfere with those counsels; yea, -his efforts only tended to the display of the unfathomable wisdom and -immovable stability thereof. If the "Lamb without blemish and without -spot" was "foreordained before the foundation of the world," then, -assuredly, redemption must have been in the mind of God before the -foundation of the world. The blessed One had not to pause in order to -devise some plan to remedy the terrible evil which the enemy had -introduced into His fair creation. No; He had only to bring forth, -from the unexplored treasury of His precious counsels, the truth -concerning the spotless Lamb, who was foreordained from everlasting, -and to be "manifest in these last times for us." - -There was no need for the blood of the Lamb in creation as it came -fresh from the hand of the Creator, exhibiting, in every stage and -every department of it, the beauteous impress of His hand--"the -infallible proofs" of "His eternal power and Godhead" (Rom. i.); but -when, "by one man," sin was introduced into the world, then came out -the higher, richer, fuller, deeper thought of redemption by the blood -of the Lamb. This glorious truth first broke through the thick clouds -which surrounded our first parents, as they retreated from the garden -of Eden; its glimmerings appear in the types and shadows of the Mosaic -economy; it burst upon the World in full brightness when "the -dayspring from on high" appeared in the Person of "God manifest in the -flesh;" and its rich and rare results will be realized when the -white-robed, palm-bearing multitude shall cluster round the throne of -God and the Lamb, and the whole creation shall rest beneath the -peaceful sceptre of the Son of David. - -Now, the lamb taken on the tenth day, and kept up until the fourteenth -day, shows us Christ foreordained of God from eternity, but manifest -for us in time. God's eternal purpose in Christ becomes the foundation -of the believer's peace. Nothing short of this would do. We are -carried back far beyond creation, beyond the bounds of time, beyond -the entrance in of sin and everything that could possibly affect the -ground-work of our peace. The expression, "foreordained before the -foundation of the world," conducts us back into the unfathomed depths -of eternity, and shows us God forming His own counsels of redeeming -love, and basing them all upon the atoning blood of His own precious, -spotless Lamb. Christ was ever the primary thought in the divine mind; -and hence, the moment He began to speak or act, He took occasion to -shadow forth that One who occupied the highest place in His counsels -and affections; and, as we pass along the current of inspiration, we -find that every ceremony, every rite, every ordinance, and every -sacrifice pointed forward to "the Lamb of God that taketh away the sin -of the world," and not one more strikingly than the passover. The -paschal lamb, with all the attendant circumstances, forms one of the -most profoundly interesting and deeply instructive types of Scripture. - -In the interpretation of Exodus xii, we have to do with _one_ assembly -and _one_ sacrifice.--"The whole assembly of the congregation of -Israel shall kill _it_ in the evening." (Ver. 6.) It is not so much a -number of families with several lambs--a thing quite true in -itself--as one assembly and one lamb. Each house was but the local -expression of the whole assembly gathered round the lamb. The antitype -of this we have in the whole Church of God, gathered by the Holy -Ghost, in the name of Jesus, of which each separate assembly, wherever -convened, should be the local expression. - -"And they shall take of the blood, and strike it on the two side-posts -and on the upper door-post of the houses, wherein they shall eat it. -And they shall eat the flesh in that night, roast with fire, and -unleavened bread; and with bitter herbs they shall eat it. Eat not of -it raw, nor sodden at all with water, but roast with fire; his head -with his legs, and with the purtenance thereof." (Ver. 7-9.) We have -to contemplate the paschal lamb in two aspects, namely, as the ground -of peace, and the centre of unity. The blood on the lintel secured -Israel's peace.--"When I see the blood, I will pass over you." (Ver. -13.) There was nothing more required in order to enjoy settled peace, -in reference to the destroying angel, than the application of the -blood of sprinkling. Death had to do its work in every house -throughout the land of Egypt. "It is appointed unto men once to die." -But God, in His great mercy, found an unblemished substitute for -Israel, on which the sentence of death was executed. Thus God's claims -and Israel's need were met by one and the same thing, namely, the -blood of the lamb. That blood outside proved that _all_ was perfectly, -because divinely, settled; and therefore perfect peace reigned within. -A shade of doubt in the bosom of an Israelite would have been a -dishonor offered to the divinely appointed ground of peace--the blood -of atonement. - -True it is that each one within the blood-sprinkled door would -necessarily feel that were he to receive his due reward, the sword of -the destroyer should most assuredly find its object in him; but then -the lamb was treated in his stead. This was the solid foundation of -his peace. The judgment that was due to him fell upon a divinely -appointed victim; and believing this, he could feed in peace within. A -single doubt would have made Jehovah a liar; for He had said, "When -_I_ see the _blood_, I will pass over you." This was enough. It was no -question of personal worthiness. Self had nothing whatever to do in -the matter. All under the cover of the blood were safe. They were not -merely in a salvable state, they were _saved_. They were not hoping or -praying to be saved; they knew it as an assured fact, on the authority -of that Word which shall endure throughout all generations. Moreover, -they were not partly saved and partly exposed to judgment; they were -wholly saved. The blood of the lamb and the word of the Lord formed -the foundation of Israel's peace on that terrible night in which -Egypt's first-born were laid low. If a hair of an Israelite's head -could be touched, it would have proved Jehovah's word void, and the -blood of the lamb valueless. - -It is most needful to be simple and clear as to what constitutes the -ground of a sinner's peace in the presence of God. So many things are -mixed up with the finished work of Christ, that souls are plunged into -darkness and uncertainty as to their acceptance. They do not see the -absolutely settled character of redemption through the blood of -Christ, in its application to themselves. They seem not to be aware -that full forgiveness of sin rests upon the simple fact that a full -atonement has been offered,--a fact attested, in the view of all -created intelligence, by the resurrection of the sinner's Surety from -the dead. They know that there is no other way of being saved but by -the blood of the cross (but the devils know this, yet it avails them -naught). What is so much needed is to know that _we are saved_. The -Israelite not merely knew that there was safety in the blood; he knew -that _he_ was _safe_. And why safe? Was it because of anything that he -had done, or felt, or thought? By no means; but because God had said, -"When I see the blood, I will pass over you." He rested upon God's -testimony: he believed what God said, because God said it: "he set to -his seal that God was true." - -And, observe, my reader, it was not by his own thoughts, feelings, or -experiences, respecting the blood, that the Israelite rested. This -would have been a poor, sandy foundation to rest upon. His thoughts -and feelings might be deep or they might be shallow; but, deep or -shallow, they had nothing to do with the ground of his peace. It was -not said, When _you_ see the blood, and value it as you ought, I will -pass over you. This would have been sufficient to plunge him in dark -despair about himself, inasmuch as it was quite impossible that the -human mind could ever sufficiently appreciate the precious blood of -the lamb. What gave peace was the fact that Jehovah's eye rested upon -the blood, and that He knew its worth. This tranquilized the heart. -The blood was outside, and the Israelite inside, so that he could not -possibly see it; but God saw it, and that was quite enough. - -The application of this to the question of a sinner's peace is very -plain. The Lord Jesus Christ having shed His precious blood, as a -perfect atonement for sin, has taken it into the presence of God, and -sprinkled it there; and God's testimony assures the believing sinner -that everything is settled on his behalf--settled not by his estimate -of the blood, but by the blood itself, which God estimates so highly, -that because of it, without a single jot or tittle added thereto, He -can righteously forgive all sin, and accept the sinner as perfectly -righteous in Christ. How can any one ever enjoy settled peace if his -peace depends upon his estimate of the blood? Impossible! The loftiest -estimate which the human mind can form of the blood must fall -infinitely short of its divine preciousness; and therefore, if our -peace were to depend upon our valuing it as we ought, we could no more -enjoy settled peace than if we were seeking it by "works of law." -There must either be a sufficient ground of peace in the blood -_alone_, or we can never have peace. To mix up our estimate with it, -is to upset the entire fabric of Christianity, just as effectually as -if we were to conduct the sinner to the foot of mount Sinai, and put -him under a covenant of works. Either Christ's atoning sacrifice is -sufficient or it is not. If it is sufficient, why those doubts and -fears? The words of our _lips_ profess that the work is finished; but -the doubts and fears of the _heart_ declare that it is not. Every one -who doubts his full and everlasting forgiveness, denies, so far as he -is concerned, the completeness of the sacrifice of Christ. - -But there are very many who would shrink from the idea of deliberately -and avowedly calling in question the efficacy of the blood of Christ, -who, nevertheless, have not settled peace. Such persons profess to be -quite assured of the sufficiency of the blood, _if_ only _they_ were -sure of an interest therein--_if only_ they had the right kind of -faith. There are many precious souls in this unhappy condition. They -are occupied with their interest and their faith, instead of with -Christ's blood and God's word. In other words, they are looking in at -self, instead of out at Christ. This is not faith; and, as a -consequence, they have not peace. An Israelite within the -blood-stained lintel could teach such souls a most seasonable lesson. -He was not saved by his interest in, or his thoughts about, the blood, -but simply by the blood. No doubt he had a blessed interest in it, and -he would have his thoughts likewise; but then God did not say, When I -see your interest in the blood, I will pass over you. Oh, no! THE -BLOOD, in all its solitary dignity and divine efficacy, was set before -Israel; and had they attempted to place even a morsel of unleavened -bread beside the blood, as a ground of security, they would have made -Jehovah a liar, and denied the sufficiency of His remedy. - -We are ever prone to look at something in or connected with ourselves -as necessary, in order to make up, with the blood of Christ, the -ground-work of our peace. There is a sad lack of clearness and -soundness on this vital point, as is evident from the doubts and fears -with which so many of the people of God are afflicted. We are apt to -regard the fruits of the Spirit _in_ us, rather than the work of -Christ _for_ us, as the foundation of peace. We shall see, presently, -the place which the work of the Holy Spirit occupies in Christianity; -but it is never set forth in Scripture as being that on which our -peace reposes. The Holy Ghost did not make peace, but Christ did. The -Holy Ghost is not said to be our peace, but Christ is. God did not -send preaching peace by the Holy Ghost, but by Jesus Christ. (Comp. -Acts x. 36; Eph. ii. 14, 17; Col. i. 20.) My reader cannot be too -simple in his apprehension of this important distinction. It is the -blood of Christ which gives peace, imparts perfect justification--divine -righteousness, purges the conscience, brings us into the holiest of -all, justifies God in receiving the believing sinner, and constitutes -our title to all the joys, the dignities, and the glories of heaven. -(See Rom. iii. 24-26; v. 9; Eph. ii. 13-18; Col. i. 20-22; Heb. ix. -14; x. 19; 1 Peter i. 19; ii. 24; 1 John i. 7; Rev. vii. 14-17.) - -It will not, I fondly hope, be supposed that, in seeking to put "the -precious blood of Christ" in its divinely appointed place, I would -write a single line which might seem to detract from the value of the -Spirit's operations. God forbid. The Holy Ghost reveals Christ; makes -us to know, enjoy, and feed upon Christ; He bears witness to Christ; -He takes of the things of Christ and shows them unto us. He is the -power of communion, the seal, the witness, the earnest, the unction. -In short, His blessed operations are absolutely essential. Without -Him, we can neither see, hear, know, feel, experience, enjoy, nor -exhibit aught of Christ. This is plain. The doctrine of the Spirit's -operations is clearly laid down in the Word, and is understood and -admitted by every true and rightly-instructed Christian. - -Yet, notwithstanding all this, the work of the Spirit is not the -ground of peace; for, if it were, we could not have settled peace -until Christ's coming, inasmuch as the work of the Spirit, in the -Church, will not, properly speaking, be complete till then. He still -carries on His work in the believer. "He maketh intercession with -groanings which cannot be uttered." (Rom. viii.) He labors to bring us -up to the predestinated standard, namely, perfect conformity, in all -things, to the image of "the Son." He is the sole Author of every -right desire, every holy aspiration, every pure affection, every -divine experience, every sound conviction; but, clearly, His work _in_ -us will not be complete until we have left this present scene and -taken our place with Christ in the glory. Just as, in the case of -Abraham's servant, his work was not complete, in the matter of -Rebecca, until he had presented her to Isaac. - -Not so the work of Christ _for_ us. That is absolutely and eternally -complete. He could say, "I have finished the work which Thou gavest Me -to do." (John xvii. 4.) And, again, "It is finished." (John xix. 30.) -The Holy Ghost cannot yet say He has finished His work. As the true -Vicar of Christ upon earth, He still labors amid the varied hostile -influences which surround the sphere of His operations. He works in -the hearts of the people of God to bring them up, practically and -experimentally, to the divinely appointed standard; but He never -teaches a soul to lean on His work for peace in the presence of God. -His office is to speak of Jesus. He does not speak of Himself. "He," -says Christ, "shall receive of Mine and shall show it unto you." (John -xvi. 13, 14.) If, then, it is only by the Spirit's teaching that any -one can understand the true ground of peace, and if the Spirit never -speaks of Himself, it is obvious that He can only present Christ's -work as the foundation on which the soul must rest forever; yea, it is -in virtue of that work that He takes up His abode and carries on His -marvelous operations in the believer. He is not our title, though He -reveals that title and enables us to understand and enjoy it. - -Hence, therefore, the paschal lamb, as the ground of Israel's peace, -is a marked and beautiful type of Christ as the ground of the -believer's peace. There was nothing to be added to the blood on the -lintel; neither is there anything to be added to the blood on the -mercy-seat. The "unleavened bread" and "bitter herbs" were necessary, -but not as forming, either in whole or in part, the ground of peace. -They were for the inside of the house, and formed the characteristics -of the communion there; but THE BLOOD OF THE LAMB WAS THE FOUNDATION -OF EVERYTHING. It saved them from death, and introduced them into a -scene of life, light, and peace. It formed the link between God and -His redeemed people. As a people linked with God, on the ground of -accomplished redemption, it was their high privilege to meet certain -responsibilities; but these responsibilities did not form the link, -but merely flowed out of it. - -And I would further remind my reader that the obedient _life_ of -Christ is not set forth in Scripture as the procuring cause of our -forgiveness. It was His death upon the cross that opened those -everlasting floodgates of love which else should have remained pent up -forever. If He had remained to this very hour, going through the -cities of Israel, "doing good," the vail of the temple would continue -unrent, to bar the worshiper's approach to God. It was His death that -rent that mysterious curtain "from top to bottom." It is "by _His -stripes_," not by His obedient life, that "we are healed;" and those -"stripes" He endured _on the cross_, and no where else. His own words, -during the progress of His blessed life, are quite sufficient to -settle this point.--"I have a baptism to be baptized with; and how am -I straitened till it be accomplished." (Luke xii. 50.) To what does -this refer but to His death upon the cross, which was the -accomplishment of His baptism and the opening up of a righteous vent -through which His love might freely flow out to the guilty sons of -Adam? Again, He says, "Except a corn of wheat fall into the ground and -die, it abideth alone." (John xii. 24.) He was that precious "corn of -wheat;" and He should have remained forever "alone," even though -incarnate, had He not, by His death upon the accursed tree, removed -out of the way everything that could have hindered the union of His -people with Him in resurrection. "If it die, it bringeth forth much -fruit." - -My reader cannot too carefully ponder this subject. It is one of -immense weight and importance. He has to remember two points in -reference to this entire question, namely, that there could be no -union with Christ, save in resurrection; and that Christ _only_ -suffered for sins on the cross. We are not to suppose that incarnation -was, by any means, Christ taking us into union with Himself. This -could not be. How could sinful flesh be thus united? The body of sin -had to be destroyed by death. Sin had to be put away according to the -divine requirement; all the power of the enemy had to be abolished. -How was all this to be done? Only by the precious, spotless Lamb of -God submitting to the death of the cross. "It became Him, for whom are -all things, and by whom are all things, in bringing many sons unto -glory, to make the Captain of their salvation perfect _through -sufferings_." (Heb. ii. 10.) "Behold, I cast out devils, and I do -cures to-day and to-morrow, and _the third day I shall be perfected_." -(Luke xiii. 32.) The expressions "perfect" and "perfected" in the -above passages, do not refer to Christ in His own Person abstractedly, -for He was perfect from all eternity, as Son of God; and as to His -humanity, He was absolutely perfect likewise. But then, as "the -Captain of salvation"--as "bringing many sons unto glory"--as -"bringing forth much fruit"--as associating a redeemed people _with_ -Himself,--He had to reach "the third day" in order to be "perfected." -He went down _alone_ into the "horrible pit, and miry clay;" but -directly He plants His "foot on the rock" of resurrection. He -associates with Himself the "many sons." (Psalm xl. 1-3.) He fought -the fight alone; but, as the mighty Conqueror, He scatters around Him, -in rich profusion, the spoils of victory, that we might gather them up -and enjoy them forever. - -Moreover, we are not to regard the cross of Christ as a mere -circumstance in a life of sin-bearing. It was _the_ grand and only -scene of sin-bearing. "His own self bare our sins in His own body on -the tree." (1 Peter ii. 24.) He did not bear them any where else. He -did not bear them in the manger, nor in the wilderness, nor in the -garden; but ONLY "ON THE TREE." He never had aught to say to sin, save -on the cross; and there He bowed His head, and yielded up His precious -life, under the accumulated weight of His people's sins. Neither did -He ever suffer at the hand of God, save on the cross; and there -Jehovah hid His face from Him because He was "made sin." (2 Cor. v.) - -The above train of thought, and the various passages of Scripture -referred to, may perhaps enable my reader to enter more fully into the -divine power of the words, "_When I see the blood_, I will pass over -you." The lamb needed to be without blemish, no doubt, for what else -could meet the holy eye of Jehovah? But had the blood not been shed, -there could have been no passing over, for "without shedding of blood -is no remission." (Heb. ix. 22.) This subject will, the Lord -permitting, come more fully and appropriately before us in the types -of Leviticus. It demands the prayerful attention of every one who -loves our Lord Jesus Christ in sincerity. - -We shall now consider the second aspect of the passover, as the centre -round which the assembly was gathered, in peaceful, holy, happy -fellowship. Israel saved by the blood was one thing, and Israel -feeding on the lamb was quite another. They were saved _only_ by the -blood; but the object round which they were gathered was, manifestly, -the roasted lamb. This is not, by any means, a distinction without a -difference. The blood of the lamb forms the foundation both of our -connection with God, and our connection with one another. It is as -those who are washed in that blood, that we are introduced to God and -to one another. Apart from the perfect atonement of Christ, there -could obviously be no fellowship either with God or His assembly. -Still we must remember that it is to a living Christ in heaven that -believers are gathered by the Holy Ghost. It is with a living Head we -are connected--to "a living stone" we have come. He is our centre. -Having found peace through His blood, we own Him as our grand -gathering-point and connecting link.--"Where two or three are gathered -together in My name, there am I in the midst of them." (Matt. xviii. -20.) The Holy Ghost is the only Gatherer; Christ Himself is the only -object to which we are gathered; and our assembly, when thus convened, -is to be characterized by holiness, so that the Lord our God may dwell -among us. The Holy Ghost can only gather to Christ. He cannot gather -to a system, a name, a doctrine, or an ordinance. He gathers to a -Person, and that Person is a glorified Christ in heaven. This must -stamp a peculiar character on God's assembly. Men may associate on any -ground, round any centre, or for any object they please; but when the -Holy Ghost associates, it is on the ground of accomplished redemption, -around the Person of Christ, in order to form a holy dwelling-place -for God. (1 Cor. iii. 16, 17; vi. 19; Eph. ii. 21, 22; 1 Pet. ii. 4, -5.) - -We shall now look in detail at the principles brought before us in the -paschal feast. The assembly of Israel, as under the cover of the -blood, was to be ordered by Jehovah in a manner worthy of Himself. In -the matter of safety from judgment, as we have already seen, nothing -was needed but the blood; but in the fellowship which flowed out of -this safety, other things were needed which could not be neglected -with impunity. - -And first, then, we read, "They shall eat the flesh in that night, -roast with fire, and unleavened bread; and with bitter herbs they -shall eat it. Eat not of it raw, nor sodden at all with water, but -roast with fire; his head with his legs, and with the purtenance -thereof." (Ver. 8, 9.) The lamb round which the congregation was -assembled, and on which it feasted, was a roasted lamb--a lamb which -had undergone the action of fire. In this we see "Christ our passover" -presenting Himself to the action of the fire of divine holiness and -judgment which found in Him a perfect material. He could say, "Thou -hast proved mine heart; thou hast visited me in the night; thou hast -tried me and shalt find nothing: I am purposed that my mouth shall not -transgress." (Psalm xvii. 3.) All in Him was perfect. The fire tried -Him, and there was no dross. "His head with his legs and with the -purtenance thereof." That is to say, the seat of His understanding, -His outward walk, with all that pertained thereto--all was submitted -to the action of the fire, and all was entirely perfect. The process -of roasting was therefore deeply significant, as is every circumstance -in the ordinances of God. Nothing should be passed over, because all -is pregnant with meaning. - -"Eat not of it raw, nor sodden at all with water." Had it been eaten -thus, there would have been no expression of the great truth which it -was the divine purpose to shadow forth; namely, that our paschal Lamb -was to endure, on the cross, the fire of Jehovah's righteous wrath,--a -truth of infinite preciousness to the soul. We are not merely under -the shelter of the blood of the Lamb, but we feed, by faith, upon the -Person of the Lamb. Many of us come short here. We are apt to rest -satisfied with being saved by what Christ has done for us, without -cultivating holy communion with Himself. His loving heart could never -be satisfied with this. He has brought us nigh to Himself, that we -might enjoy Him, that we might feed on Him, and delight in Him. He -presents Himself to us as the One who has endured, to the uttermost, -the intense fire of the wrath of God, that He may, in this wondrous -character, be the food of our ransomed souls. - -But how was this lamb to be eaten? "With unleavened bread and bitter -herbs." Leaven is invariably used, throughout Scripture, as -emblematical of evil. Neither in the Old nor in the New Testament is -it ever used to set forth anything pure, holy, or good. Thus, in this -chapter, "the feast of unleavened bread" is the type of that practical -separation from evil which is the proper result of being washed from -our sins in the blood of the Lamb, and the proper accompaniment of -communion with His sufferings. Naught but unleavened bread could at -all comport with a roasted lamb. A single particle of that which was -the marked type of evil, would have destroyed the moral character of -the entire ordinance. How could we connect any species of evil with -our fellowship with a suffering Christ? Impossible. All who enter, by -the power of the Holy Ghost, into the meaning of the cross will -assuredly, by the same power, put away leaven from all their borders. -"For even Christ our passover is sacrificed for us: _therefore_ let us -keep the feast, not with old leaven, neither with the leaven of malice -and wickedness; but with the unleavened bread of sincerity and truth." -(1 Cor. v. 7, 8.) The feast spoken of in this passage is that which, -in the life and conduct of the Church, corresponds with the feast of -unleavened bread. This latter lasted "seven days;" and the Church -collectively, and the believer individually, are called to walk in -practical holiness, during the seven days, or entire period, of their -course here below; and this, moreover, as the direct result of being -washed in the blood, and having communion with the sufferings of -Christ. - -The Israelite did not put away leaven in order to be saved, but -because he was saved; and if he failed to put away leaven, it did not -raise the question of security through the blood, but simply of -fellowship with the assembly. "Seven days shall there be no leaven -found in your houses: for whosoever eateth that which is leavened, -even that soul shall be cut off from the congregation of Israel, -whether he be a stranger, or born in the land." (Ver. 19.) The cutting -off of an Israelite from the congregation answers precisely to the -suspension of a Christian's fellowship, if he be indulging in that -which is contrary to the holiness of the divine presence. God cannot -tolerate evil. A single unholy thought will interrupt the soul's -communion; and until the soil contracted by any such thought is got -rid of by confession, founded on the advocacy of Christ, the communion -cannot possibly be restored. (See 1 John i. 5-10.) The true-hearted -Christian rejoices in this. He can ever "give thanks at the -remembrance of God's holiness." He would not, if he could, lower the -standard a single hair's breadth. It is his exceeding joy to walk in -company with One who will not go on, for a moment, with a single jot -or tittle of "leaven." - -Blessed be God, we know that nothing can ever snap asunder the link -which binds the true believer to Him. We are "saved in the Lord," not -with a temporary or conditional, but "with an everlasting salvation." -But then salvation and communion are not the same thing. Many are -saved who do not know it; and many, also, who do not enjoy it. It is -quite impossible that I can enjoy a blood-stained lintel if I have -leavened borders. This is an axiom in the divine life. May it be -written on our hearts! Practical holiness, though not the basis of our -_salvation_, is intimately connected with our _enjoyment_ thereof. An -Israelite was not saved by unleavened bread, but by the blood; and yet -leaven would have cut him off from communion. And as to the Christian, -he is not saved by his practical holiness, but by the blood; but if he -indulges in evil, in thought, word, or deed, he will have no true -enjoyment of salvation, and no true communion with the Person of the -Lamb. - -This, I cannot doubt, is the secret of much of the spiritual -barrenness and lack of settled peace which one finds amongst the -children of God. They are not cultivating holiness; they are not -keeping "the feast of unleavened bread." The blood is on the lintel, -but the leaven within their borders keeps them from enjoying the -security which the blood provides. The allowance of evil destroys our -fellowship, though it does not break the link which binds our souls -eternally to God. Those who belong to God's assembly must be holy. -They have not only been delivered from the guilt and consequences of -sin, but also from the practice of it, the power of it, and the love -of it. The very fact of being delivered by the blood of the paschal -lamb, rendered Israel responsible to put away leaven from all their -quarters. They could not say, in the frightful language of the -antinomian, Now that we are delivered, we may conduct ourselves as we -please. By no means. If they were saved _by grace_, they were saved -_to holiness_. The soul that can take occasion, from the freedom of -divine grace and the completeness of the redemption which is in Christ -Jesus, to "continue in sin," proves very distinctly that he -understands neither the one nor the other. - -Grace not only saves the soul with an everlasting salvation, but also -imparts a nature which delights in everything that belongs to God, -because it is divine. We are made partakers of the divine nature, -which cannot sin, because it is born of God. To walk in the energy of -this nature is, in reality, to "keep" the feast of unleavened bread. -There is no "old leaven" nor "leaven of malice and wickedness" in the -new nature, because it is of God, and God is holy, and "God is love." -Hence it is evident that we do not put away evil from us in order to -better our old nature, which is irremediable; nor yet to obtain the -new nature, but because we have it. We have life, and, in the power of -that life, we put away evil. It is only when we are delivered from the -guilt of sin that we can understand or exhibit the true power of -holiness. To attempt it in any other way is hopeless labor. The feast -of unleavened bread can only be kept beneath the perfect shelter of -the blood. - -We may perceive equal significancy and moral propriety in that which -was to accompany the unleavened bread, namely, the "bitter herbs." We -cannot enjoy communion with the sufferings of Christ without -remembering what it was which rendered those sufferings needful, and -this remembrance must necessarily produce a chastened and subdued tone -of spirit, which is aptly expressed by the bitter herbs in the paschal -feast. If the roasted lamb expressed Christ's endurance of the wrath -of God in His own Person, on the cross, the bitter herbs express the -believer's recognition of the truth that He "suffered _for us_." "The -chastisement of our peace was upon Him, and with His stripes we are -healed." (Isaiah liii. 5.) It is well, owing to the excessive levity -of our hearts, to understand the deep meaning of the bitter herbs. Who -can read such psalms as the sixth, twenty-second, thirty-eighth, -sixty-ninth, eighty-eighth, and one hundred and ninth, and not enter, -in some measure, into the meaning of the unleavened bread with bitter -herbs? Practical holiness of life, with deep subduedness of soul, must -flow from real communion with Christ's sufferings; for it is quite -impossible that moral evil and levity of spirit can exist in view of -those sufferings. - -But, it may be asked, is there not a deep joy for the soul in the -consciousness that Christ has borne our sins; that He has fully -drained, on our behalf, the cup of God's righteous wrath? -Unquestionably. This is the solid foundation of all our joy. But can -we ever forget that it was for "_our sins_" He suffered? Can we ever -lose sight of the soul-subduing truth that the blessed Lamb of God -bowed His head beneath the weight of our transgressions? Surely not. -We must eat our lamb with bitter herbs, which, be it remembered, do -not set forth the tears of a worthless and shallow sentimentality, but -the deep and real experiences of a soul that enters, with spiritual -intelligence and power, into the meaning and into the practical effect -of the cross. - -In contemplating the cross, we find in it that which cancels all our -guilt. This imparts sweet peace and joy. But we find in it also the -complete setting aside of nature--the crucifixion of "the flesh"--the -death of "the old man." (See Rom. vi. 6; Gal. ii. 20; vi. 14; Col. ii. -11.) This, in its practical results, will involve much that is -"bitter" to nature. It will call for self-denial--the mortification of -our members which are on the earth (Col. iii. 5.)--the reckoning of -self to be dead indeed unto sin (Rom. vi.). All these things may seem -terrible to look at; but when one gets inside the blood-stained -door-post, he thinks quite differently. The very herbs which to an -Egyptian's taste would no doubt have seemed so bitter, formed an -integral part of Israel's redemption _feast_. Those who are redeemed -by the blood of the Lamb, who know the joy of fellowship with Him, -esteem it a "feast" to put away evil and to keep nature in the place -of death. - -"And ye shall let nothing of it remain until the morning; and that -which remaineth of it until the morning ye shall burn with fire." -(Ver. 10.) In this command, we are taught that the communion of the -congregation was in no wise to be separated from the sacrifice on -which that communion was founded. The heart must ever cherish the -vivid remembrance that all true fellowship is inseparably connected -with accomplished redemption. To think of having communion _with God_ -on any other ground is to imagine that He could have fellowship with -our evil, and to think of fellowship _with man_ on any other ground is -but to form an unholy club, from which nothing could issue but -confusion and iniquity. In a word, all must be founded upon, and -inseparably linked with, the blood. This is the simple meaning of -eating the paschal lamb the same night on which the blood was shed. -The fellowship must not be separated from its foundation. - -What a beauteous picture, then, we have in the blood-sheltered -assembly of Israel, feeding peacefully on the roasted lamb, with -unleavened bread and bitter herbs! No fear of judgment, no fear of the -wrath of Jehovah, no fear of the terrible hurricane of righteous -vengeance which was sweeping vehemently over the land of Egypt, at the -midnight hour. All was profound peace within the blood-stained lintel. -They had no need to fear anything from without; and nothing within -could trouble them, save leaven, which would have proved a death-blow -to all their peace and blessedness. What a picture for the Church! -What a picture for the Christian! May we gaze upon it with an -enlightened eye and a teachable spirit! - -However, we are not yet done with this most instructive ordinance. We -have been looking at Israel's _position_, and Israel's _food_, let us -now look at Israel's _habit_. - -"And thus shall ye eat it: with your loins girded, your shoes on your -feet, and your staff in your hand; and ye shall eat it in haste; it is -the Lord's passover." (Ver. 11.) They were to eat it as a people -prepared to leave behind them the land of death and darkness, wrath -and judgment, to move onward toward the land of promise--their -destined inheritance. The blood which had preserved them from the fate -of Egypt's first-born was also the foundation of their deliverance -from Egypt's bondage; and they were now to set out and walk with God -toward the land that flowed with milk and honey. True, they had not -yet crossed the Red Sea,--they had not yet gone the "three days' -journey;" still they were, in principle, a redeemed people, a -separated people, a pilgrim people, an expectant people, a dependent -people; and their entire habit was to be in keeping with their present -position and future destiny. The girded loins bespoke intense -separation from all around them, together with a readiness to serve. -The shod feet declared their preparedness to leave that scene; while -the staff was the expressive emblem of a pilgrim people, in the -attitude of leaning on something outside themselves. Precious -characteristics! Would that they were more exhibited by every member -of God's redeemed family. - -Beloved Christian reader, let us "meditate on these things." We have -tasted, through grace, the cleansing efficacy of the blood of Jesus; -as such, it is our privilege to feed upon His adorable Person and -delight ourselves in His "unsearchable riches;" to have fellowship in -His sufferings, and be made conformable to His death. Oh! let us, -therefore, be seen with the unleavened bread and bitter herbs, the -girded loins, the shoes and staff. In a word, let us be marked as a -holy people, a crucified people, a watchful and diligent people,--a -people manifestly "on our way to God"--on our way to glory--"bound for -the kingdom." May God grant us to enter into the depth and power of -all these things, so that they may not be mere theories in our -intellects--mere principles of scriptural knowledge and -interpretation, but living, divine realities, known by experience, and -exhibited in the life, to the glory of God. - -We shall close this section by glancing, for a moment, at verses -43-49. Here we are taught that while it was the place and privilege of -every true Israelite to eat the passover, yet no uncircumcised -stranger should participate therein.--"There shall no stranger eat -thereof ... all the congregation of Israel shall keep it." -Circumcision was necessary ere the passover could be eaten. In other -words, the sentence of death must be written upon nature ere we can -intelligently feed upon Christ, either as the ground of peace or the -centre of unity. Circumcision has its antitype in the cross. The male -alone was circumcised; the female was represented in the male. So, in -the cross, Christ represented His Church, and hence the Church is -crucified with Christ; nevertheless she lives by the life of Christ, -known and exhibited on earth, through the power of the Holy Ghost. -"And when a stranger shall sojourn with thee, and will keep the -passover unto the Lord, let all his males be circumcised, and then let -him come near and keep it; and he shall be as one that is born in the -land: for no uncircumcised person shall eat thereof." "They that are -in the flesh cannot please God." (Rom. viii. 8.) - -The ordinance of circumcision formed the grand boundary line between -the Israel of God and all the nations that were upon the face of the -earth; and the cross of the Lord Jesus Christ forms the boundary -between the Church and the world. It matters not, in the smallest -degree, what advantages of person or position a man possessed, he -could have no part with Israel until he submitted to that -flesh-cutting operation. A circumcised beggar was nearer to God than -an uncircumcised king. So, also, now, there can be no participation in -the joys of God's redeemed, save by the cross of our Lord Jesus -Christ; and that cross sweeps away all pretensions, levels all -distinctions, and unites all in one holy congregation of blood-washed -worshipers. The cross forms a boundary so lofty, and a defense so -impenetrable, that not a single atom of earth or of nature can cross -over or pass through to mingle itself with "the new creation." "_All_ -things are of God, who hath reconciled us to Himself." (2 Cor. v. 18.) - -But not only was Israel's _separation_ from all strangers strictly -maintained, in the institution of the passover; Israel's _unity_ was -also as clearly enforced. "_In one house_ shall it be eaten: thou -shalt not carry forth aught of the flesh abroad out of the house: -neither shall ye break a bone thereof." (Ver. 46.) Here is as fair and -beauteous a type as we could have of the "one body and one Spirit." -The Church of God is _one_. God sees it as such, maintains it as such, -and will manifest it as such, in the view of angels, men, and devils, -notwithstanding all that has been done to interfere with that hallowed -unity. Blessed be God, the unity of His Church is as much in His -keeping as is her justification, acceptance, and eternal security. "He -keepeth all his bones; not one of them is broken." (Ps. xxxiv. 20.) -And again, "A bone of Him shall not be broken." (John xix. 36.) -Despite the rudeness and hard-heartedness of Rome's soldiery, and -despite all the hostile influences which have been set to work, from -age to age, the body of Christ is _one_ and its divine unity can never -be broken. "THERE IS ONE BODY AND ONE SPIRIT;" and that, moreover, -down here on this very earth. Happy are they who have got faith to -recognize this precious truth, and faithfulness to carry it out, in -these last days, notwithstanding the almost insuperable difficulties -which attend upon their profession and their practice. I believe God -will own and honor such. - -The Lord deliver us from that spirit of unbelief which would lead us -to judge by the sight of our eyes, instead of by the light of His -changeless Word. - - - - -CHAPTER XIII. - - -In the opening verses of this chapter we are taught, clearly and -distinctly, that personal devotedness and personal holiness are fruits -which redeeming love produces in those who are the happy subjects -thereof. The dedication of the first-born and the feast of unleavened -bread are here set forth in their immediate connection with the -deliverance of the people out of the land of Egypt.--"'Sanctify unto -Me all the first-born, whatsoever openeth the womb among the children -of Israel, both of man and of beast: it is Mine.' And Moses said unto -the people, 'Remember this day, in which ye came out from Egypt, out -of the house of bondage; for by strength of hand the Lord brought you -out from this place: there shall no leavened bread be eaten.'" And -again, "Seven days thou shalt eat unleavened bread, and in the seventh -day shall be a feast unto the Lord. Unleavened bread shall be eaten -seven days; and there shall no leavened bread be seen with thee; -neither shall there be leaven seen with thee in all thy quarters." - -Then we have the reason of both these significant observances laid -down.--"And thou shalt show thy son in that day, saying, This is done -_because of that_ which the Lord did unto me when I came forth out of -Egypt." And again, "It shall be, when thy son asketh thee in time to -come, saying, What is this? that thou shalt say unto him, By strength -of hand the Lord brought us out from Egypt, from the house of bondage. -And it came to pass, when Pharaoh would hardly let us go, that the -Lord slew all the first-born in the land of Egypt, both the first-born -of man and the first-born of beast; _therefore_ I sacrifice to the -Lord all that openeth the matrix, being males; but all the first-born -of my children I redeem." - -The more fully we enter, by the power of the Spirit of God, into the -redemption which is in Christ Jesus, the more decided will be our -separation, and the more whole-hearted will be our devotedness. The -effort to produce either the one or the other, until redemption is -known, will prove the most hopeless labor possible. All our doings -must be "because of that which the Lord hath done," and not in order -to get anything from Him. Efforts after life and peace prove that we -are, as yet, strangers to the power of the blood; whereas the pure -fruits of an experienced redemption are to the praise of Him who has -redeemed us. "For by grace are ye saved through faith; and that not of -yourselves: it is the gift of God: not of works, lest any man should -boast. For we are His workmanship, created in Christ Jesus unto good -works, which God hath before prepared that we should walk in them." -(Eph. ii. 8-10.) God has already prepared a path of good works for us -to walk in; and He, by grace, prepares us to walk therein. It is only -as saved that we can walk in such a path. Were it otherwise, we might -boast; but seeing that we ourselves are as much God's workmanship as -the path in which we walk, there is no room whatever for boasting. - -True Christianity is but the manifestation of the life of Christ, -implanted in us by the operation of the Holy Ghost, in pursuance of -God's eternal counsels of sovereign grace; and all our doings previous -to the implantation of this life are but "dead works," from which we -need to have our consciences purged just as much as from "wicked -works." (Heb. ix. 14.) The term "dead works" comprehends all works -which men do with the direct object of getting life. If a man is -seeking for life, it is very evident that he has not yet gotten it. He -may be very sincere in seeking it, but his very sincerity only makes -it the more obvious that, as yet, he has not consciously reached it. -Hence, therefore, everything done in order to get life is a dead work, -inasmuch as it is done without life--the life of Christ, the only true -life, the only source from whence good works can flow. And, observe, -it is not a question of "wicked works;" no one would think of getting -life by such. No; you will find, on the contrary, that persons -continually have recourse to "dead works," in order to ease their -consciences, under the sense of "wicked works," whereas divine -revelation teaches us that the conscience needs to be purged from the -one as well as the other. - -Again, as to righteousness, we read that "all our righteousnesses are -as filthy rags." It is not said that all our wickednesses, merely, are -as filthy rags. This would at once be admitted. But the fact is, that -the very best fruit which we can produce, in the shape of -religiousness and righteousness, is represented, on the page of -eternal truth, as "dead works," and "filthy rags." Our very efforts -after life do but prove us to be dead, and our very efforts after -righteousness do but prove us to be enwrapped in filthy rags. It is -only as the actual possessors of eternal life and divine righteousness -that we can walk in the divinely prepared path of good works. Dead -works and filthy rags could never be suffered to appear in such a -path. None but "the redeemed of the Lord" can walk therein. It was as -a redeemed people that Israel kept the feast of unleavened bread, and -dedicated their first-born to Jehovah. The former of these observances -we have already considered; as to the latter, it contains a rich mine -of instruction. - -The destroying angel passed through the land of Egypt to destroy all -the first-born; but Israel's first-born escaped through the death of a -divinely provided substitute. Accordingly, these latter appear before -us, in this chapter, as a living people, dedicated to God. Saved by -the blood of the lamb, they are privileged to consecrate their -ransomed life to Him who had ransomed it. Thus it was only as redeemed -that they possessed life. The grace of God alone had made them to -differ, and had given them the place of living men in His presence. In -their case, assuredly, there was no room for boasting; for, as to any -personal merit or worthiness, we learn from this chapter that they -were put on a level with an unclean and worthless thing.--"Every -firstling of an ass thou shalt redeem with a lamb; and if thou wilt -not redeem it, then thou shalt break his neck; and all the first-born -of man among thy children shalt thou redeem." (Ver. 13.) There were -two classes--the clean and the unclean, and man was classed with the -latter. The lamb was to answer for the unclean; and if the ass were -not redeemed, his neck was to be broken; so that an unredeemed man was -put upon a level with an unclean animal, and that, moreover, in a -condition than which nothing could be more worthless and unsightly. -What a humiliating picture of man in his natural condition! O, that -our poor proud hearts could enter more into it! Then should we rejoice -more unfeignedly in the happy privilege of being washed from our guilt -in the blood of the Lamb, and having all our personal vileness left -behind forever, in the tomb where our Surety lay buried. - -Christ was the Lamb--the clean, the spotless Lamb: we were unclean; -but (forever adored be His matchless name!) He took our position, and, -_on the cross_, was made sin, and treated as such. That which we -should have endured throughout the countless ages of eternity, He -endured for us on the tree. He bore _all_ that was due to us, there -and then, in order that we might enjoy what is due to Him, forever. He -got our desserts that we might get His. The clean took, for a time, -the place of the unclean, in order that the unclean might take forever -the place of the clean. Thus, whereas by nature we are represented by -the loathsome figure of an ass with his neck broken, by grace we are -represented by a risen and glorified Christ in heaven. Amazing -contrast! It lays man's glory in the dust, and magnifies the riches of -redeeming love. It silences man's empty boastings, and puts into his -mouth a hymn of praise to God and the Lamb, which shall swell -throughout the courts of heaven during the everlasting ages.[7] - - [7] It is interesting to see that by nature we are ranked with an - unclean animal; by grace we are associated with Christ the spotless - Lamb. There can be nothing lower than the place which belongs to us by - nature: nothing higher than that which belongs to us by grace. Look, - for example, at an ass with his neck broken; there is what an - unredeemed man is worth. Look at "the precious blood of Christ;" there - is what a redeemed man is worth. "Unto you that believe is the - preciousness." That is, all who are washed in the blood partake of - Christ's preciousness. As He is "a living stone," they are "living - stones;" as He is "a precious stone," they are "precious stones." They - get life and preciousness all from Him and in Him. They are as He is. - Every stone in the edifice is precious, because purchased at no less a - price than "the blood of the Lamb." May the people of God know more - fully their place and privileges in Christ! - -How forcibly is one here reminded of the apostle's memorable and -weighty words to the Romans, "Now if we be dead with Christ, we -believe that we shall also live with Him: knowing that Christ being -raised from the dead dieth no more; death hath no more dominion over -Him. For in that He died, He died unto sin once; but in that He -liveth, He liveth unto God. Likewise reckon ye also yourselves to be -dead indeed unto sin, but alive unto God through Jesus Christ our -Lord. Let not sin therefore reign in your mortal body, that ye should -obey it in the lusts thereof. Neither yield ye your members as -instruments of unrighteousness unto sin; but yield yourselves unto -God, as those that are alive from the dead, and your members as -instruments of righteousness unto God. For sin shall not have dominion -over you; for ye are not under the law, but under grace." (Rom. vi. -8-14.) We are not only ransomed from the power of death and the grave, -but also united to Him who has ransomed us at the heavy cost of His -own precious life, that we might, in the energy of the Holy Ghost, -dedicate our new life, with all its powers, to His service, so that -His worthy name may be glorified in us according to the will of God -and our Father. - -We are furnished, in the last few verses of Exodus xiii, with a -touching and beautiful example of the Lord's tender consideration of -His people's need. "He knoweth our frame; He remembereth that we are -dust." (Psalm ciii. 14.) When He redeemed Israel and took them into -relationship with Himself, He, in His unfathomed and infinite grace, -charged Himself with all their need and weakness. It mattered not what -they were or what they needed when I AM was with them, in all the -exhaustless treasures of that name. He had to conduct them from Egypt -to Canaan, and we here find Him occupying Himself in selecting a -suitable path for them.--"And it came to pass, when Pharaoh had let -the people go, that God led them not through the way of the land of -the Philistines, although that was near; for God said, 'Lest -peradventure the people repent when they see war, and they return to -Egypt;' but God led the people about through the way of the wilderness -of the Red Sea." (Ver. 17, 18.) - -The Lord, in His condescending grace, so orders for His people that -they do not, at their first setting out, encounter heavy trials, which -might have the effect of discouraging their hearts and driving them -back. "The way of the wilderness" was a much more protracted route; -but God had deep and varied lessons to teach His people, which could -only be learnt in the desert. They were afterwards reminded of this -fact, in the following passage: "And thou shalt remember all the way -which the Lord thy God led thee these forty years in the wilderness, -to humble thee, and to prove thee, to know what was in thine heart, -whether thou wouldest keep His commandments or no. And He humbled -thee, and suffered thee to hunger, and fed thee with manna, which thou -knewest not, neither did thy fathers know; that He might make thee -know that man doth not live by bread only, but by every word that -proceedeth out of the mouth of the Lord doth man live. Thy raiment -waxed not old upon thee, neither did thy foot swell, these forty -years." (Deut. viii. 2-4.) Such precious lessons as these could never -have been learnt in "the way of the land of the Philistines." In that -way, they might have learnt what _war_ was, at an early stage of their -career; but "in the way of the wilderness," they learnt what _flesh_ -was, in all its crookedness, unbelief, and rebellion. But I AM was -there, in all His patient grace, unerring wisdom, and infinite power. -None but Himself could have met the demand; none but He could endure -the opening up of the depths of a human heart. To have my heart -unlocked any where, save in the presence of infinite grace, would -plunge me in hopeless despair. The heart of man is but a little hell. -What boundless mercy, then, to be delivered from its terrible depths! - - "Oh, to grace how great a debtor - Daily I'm constrained to be! - Let that grace, Lord, like a fetter, - Bind my wandering heart to Thee!" - -"And they took their journey from Succoth, and encamped in Etham, in -the edge of the wilderness. And the Lord went before them by day in a -pillar of a cloud, to lead them the way; and by night in a pillar of -fire, to give them light; to go by day and night: He took not away the -pillar of the cloud by day, nor the pillar of fire by night, from -before the people." Jehovah not only selected a path for His people, -but He also came down to walk with them therein, and make Himself -known to them according to their need. He not only conducted them -safely outside the bounds of Egypt, but He also came down, as it were, -in His traveling chariot, to be their Companion through all the -vicissitudes of their wilderness journey. This was divine grace. They -were not merely delivered out of the furnace of Egypt and then allowed -to make the best of their way to Canaan--such was not God's manner -toward them. He knew that they had a toilsome and perilous journey -before them, through serpents and scorpions, snares and difficulties, -drought and barrenness; and He, blessed be His name forever, would not -suffer them to go alone. He would be the Companion of all their toils -and dangers; yea, "He went before them." He was "a guide, a glory, a -defense, to save from every fear." Alas! that they should ever have -grieved that blessed One by their hardness of heart. Had they only -walked humbly, contentedly, and confidingly with Him, their march -would have been a triumphant one from first to last. With Jehovah in -their forefront, no power could have interrupted their onward progress -from Egypt to Canaan. He would have carried them through and planted -them in the mountain of His inheritance, according to His promise, and -by the power of His right hand; nor should as much as a single -Canaanite have been allowed to remain therein to be a thorn in their -side. Thus will it be by and by, when Jehovah shall set His hand a -second time to deliver His people from under the power of all their -oppressors. May the Lord hasten the time! - - - - -CHAPTER XIV. - - -"They that go down to the sea in ships, that do business in great -waters; these see the works of the Lord, and His wonders in the deep." -(Psalm cvii. 23, 24.) How true is this! and yet our coward hearts do -so shrink from those "great waters." We prefer carrying on our -traffic in the shallows, and, as a result, we fail to see "the works" -and "wonders" of our God; for these can only be seen and known "in the -deep." - -It is in the day of trial and difficulty that the soul experiences -something of the deep and untold blessedness of being able to count on -God. Were all to go on smoothly, this would not be so. It is not in -gliding along the surface of a tranquil lake that the reality of the -Master's presence is felt; but actually when the tempest roars, and -the waves roll over the ship. The Lord does not hold out to us the -prospect of exemption from trial and tribulation; quite the opposite: -He tells us we shall have to meet both the one and the other; but He -promises to be with us in them, and this is infinitely better. God's -presence _in_ the trial is much better than exemption _from_ the -trial. The sympathy of His heart _with us_ is sweeter far than the -power of His hand _for us_. The Master's presence with His faithful -servants while passing through the furnace was better far than the -display of His power to keep them out of it. (Dan. iii.) We would -frequently desire to be allowed to pass on our way without trial, but -this would involve serious loss. The Lord's presence is never so sweet -as in moments of appalling difficulty. - -Thus it was in Israel's case, as recorded in this chapter. They are -brought into an overwhelming difficulty: they are called to "do -business in great waters:" "they are at their wit's end." Pharaoh, -repenting himself of having let them go out of his land, determines -to make one desperate effort to recover them. "And he made ready his -chariot, and took his people with him; and he took six hundred chosen -chariots, and all the chariots of Egypt, and captains over every one -of them.... And when Pharaoh drew nigh, the children of Israel lifted -up their eyes, and, behold, the Egyptians marched after them; and they -were sore afraid: and the children of Israel cried out unto the Lord." -Here was a deeply trying scene--one in which human effort could avail -nothing. As well might they have attempted to put back with a straw -the ocean's mighty tide, as seek to extricate themselves by aught that -they could do. The sea was before them, Pharaoh's hosts behind them, -and the mountains around them. And all this, be it observed, permitted -and ordered of God. He had marked out their position before -"Pi-hahiroth, between Migdol and the sea, over against Baal-zephon." -Moreover, He permitted Pharaoh to come upon them. And why? Just to -display Himself in the salvation of His people, and the total -overthrow of their enemies. "To Him that divided the Red Sea into -parts: for His mercy endureth forever: and made Israel to pass through -the midst of it: for His mercy endureth forever: but overthrew Pharaoh -and his host in the Red Sea: for His mercy endureth forever." (Ps. -cxxxvi.) - -There is not so much as a single position in all the desert-wanderings -of God's redeemed, the boundaries of which are not marked off, with -studious accuracy, by the hand of unerring wisdom and infinite love. -The special bearings and peculiar influences of each position are -carefully arranged. The Pi-hahiroths and the Migdols are all ordered -with immediate reference to the moral condition of those whom God is -conducting through the windings and labyrinths of the wilderness, and -also to the display of His own character. Unbelief may ofttimes -suggest the inquiry, Why is it thus? God knows why; and He will, -without doubt, reveal the why whenever the revelation would promote -His glory and His people's good. How often do we feel disposed to -question as to the why and the wherefore of our being placed in such -and such circumstances! How often do we perplex ourselves as to the -reason of our being exposed to such and such trials! How much better -to bow our heads in meek subjection, and say, "It is well," and "it -shall be well"! When God fixes our position for us, we may rest -assured it is a wise and salutary one; and even when we foolishly and -willfully choose a position for ourselves, He most graciously -overrules our folly, and causes the influences of our self-chosen -circumstances to work for our spiritual benefit. - -It is when the people of God are brought into the greatest straits and -difficulties, that they are favored with the finest displays of God's -character and actings; and for this reason He ofttimes leads them into -a trying position, in order that He may the more markedly show -Himself. He could have conducted Israel through the Red Sea, and far -beyond the reach of Pharaoh's hosts, before ever the latter had -started from Egypt; but that would not have so fully glorified His own -name, or so entirely confounded the enemy, upon whom He designed to -"get Him honor." We too frequently lose sight of this great truth, and -the consequence is that our hearts give way in the time of trial. If -we could only look upon a difficult crisis as an occasion of bringing -out, on our behalf, the sufficiency of divine grace, it would enable -us to preserve the balance of our souls, and to glorify God, even in -the deepest waters. - -We feel disposed, it may be, to marvel at Israel's language on the -occasion now before us. We may feel at a loss to account for it; but -the more we know of our own evil hearts of unbelief, the more we shall -see how marvelously like them we are. They would seem to have -forgotten the recent display of divine power on their behalf. They had -seen the gods of Egypt judged, and the power of Egypt laid prostrate -beneath the stroke of Jehovah's omnipotent hand; they had seen the -iron chain of Egyptian bondage riven, and the furnace quenched by the -same hand;--all these things they had seen, and yet the moment a dark -cloud appeared upon their horizon, their confidence gave way, their -hearts failed, and they gave utterance to their unbelieving murmurings -in the following language: "Because there were no graves in Egypt, -hast thou taken us away to die in the wilderness? Wherefore hast thou -dealt thus with us, to carry us forth out of Egypt?... It had been -better for us to serve the Egyptians than that we should die in the -wilderness." (Ver. 11, 12.) Thus is "blind unbelief" ever "sure to -err, and scan God's ways in vain." This unbelief is the same in all -ages. It led David, in an evil hour, to say, "I shall one day perish -by the hand of Saul; there is nothing better for me than that I should -speedily escape into the land of the Philistines." (1 Sam. xxvii. 1.) -And how did it turn out? Saul fell on Mount Gilboa, and David's throne -was established forever. Again, it led Elijah the Tishbite, in a -moment of deep depression, to flee for his life from the wrathful -threatenings of Jezebel. How did it turn out? Jezebel was dashed to -pieces on the pavement, and Elijah was taken in a chariot of fire to -heaven. - -So it was with Israel in their very first moment of trial. They really -thought that the Lord had taken such pains to deliver them out of -Egypt merely to let them die in the wilderness. They imagined that -they had been preserved by the blood of the paschal lamb in order that -they might be buried in the wilderness. Thus it is that unbelief ever -reasons. It leads us to interpret God in the presence of the -difficulty, instead of interpreting the difficulty in the presence of -God. Faith gets behind the difficulty and there finds God, in all His -faithfulness, love, and power. It is the believer's privilege ever to -be in the presence of God. He has been introduced thither by the blood -of the Lord Jesus Christ, and nothing should be suffered to take him -thence. The place itself he never can lose, inasmuch as his Head and -Representative, Christ, occupies it on his behalf. But although he -cannot lose the thing itself, he can very easily lose the enjoyment of -it--the experience and power of it. Whenever his difficulties come -between his heart and the Lord, he is evidently not enjoying the -Lord's presence, but suffering in the presence of his difficulties. -Just as when a cloud comes between us and the sun, it robs us, for the -time, of the enjoyment of his beams. It does not prevent him from -shining, it merely hinders our enjoyment of him. Exactly so is it when -we allow trials and sorrows, difficulties and perplexities, to hide -from our souls the bright beams of our Father's countenance, which -ever shine, with changeless lustre, in the face of Jesus Christ. There -is no difficulty too great for our God; yea, the greater the -difficulty, the more room there is for Him to act in His proper -character, as the God of all power and grace. No doubt Israel's -position, in the opening of our chapter, was a deeply trying one,--to -flesh and blood, perfectly overwhelming; but then the Maker of heaven -and earth was there, and they had but to use Him. - -Yet, alas! my reader, how speedily we fail when trial arises! These -sentiments sound very nicely on the ear, and look very well upon paper -(and, blessed be God, they are divinely true); but then the thing is -to practice them when opportunity offers. It is in the practice of -them that their power and blessedness are really proved. "If any man -will _do_ His will, he shall _know_ of the doctrine, whether it be of -God." (John vii. 17.) - -"And Moses said unto the people, 'Fear ye not, stand still, and see -the salvation of the Lord, which He will show to you to-day; for the -Egyptians whom ye have seen to-day ye shall see them again no more -forever. The Lord shall fight for you, and ye shall hold your peace.'" -(Ver. 13, 14.) Here is the first attitude which faith takes in the -presence of a trial. "_Stand still._" This is impossible to flesh and -blood. All who know, in any measure, the restlessness of the human -heart under anticipated trial and difficulty, will be able to form -some conception of what is involved in standing still. Nature must be -_doing_ something. It will rush hither and thither. It would fain have -some hand in the matter. And although it may attempt to justify and -sanctify its worthless doings, by bestowing upon them the imposing and -popular title of "a legitimate use of means," yet are they the plain -and positive fruits of unbelief, which always shuts out God, and sees -naught save the dark cloud of its own creation. Unbelief creates or -magnifies difficulties, and then sets us about removing them by our -own bustling and fruitless activities, which, in reality, do but raise -a dust around us which prevents our seeing God's salvation. - -Faith, on the contrary, raises the soul above the difficulty, straight -to God Himself, and enables one to "stand still." We gain nothing by -our restless and anxious efforts. "We cannot make one hair white or -black," nor "add one cubit to our stature." What could Israel do at -the Red Sea? Could they dry it up? Could they level the mountains? -Could they annihilate the hosts of Egypt? Impossible! There they were, -inclosed within an impenetrable wall of difficulties, in view of which -nature could but tremble and feel its own perfect impotency. But this -was just the time for God to act. When unbelief is driven from the -scene, then God can enter; and, in order to get a proper view of His -actings, we must "stand still." Every movement of nature is, so far as -it goes, a positive hindrance to our perception and enjoyment of -divine interference on our behalf. - -This is true of us in every single stage of our history. It is true of -us as sinners when, under the uneasy sense of sin upon the conscience, -we are tempted to resort to our own doings in order to obtain relief. -Then, truly, we must "stand still" in order to "see the salvation of -God." For what could we do in the matter of making an atonement for -sin? Could we have stood with the Son of God upon the cross? Could we -have accompanied Him down into the "horrible pit and the miry clay"? -Could we have forced our passage upward to that eternal rock on which, -in resurrection, He has taken His stand? Every right mind will at once -pronounce the thought to be a daring blasphemy. God is alone in -redemption; and as for us, we have but to "stand still, and see the -salvation of God." The very fact of its being God's salvation proves -that man has naught to do in it. - -The same is true of us, from the moment we have entered upon our -Christian career. In every fresh difficulty, be it great or small, our -wisdom is to stand still--to cease from our own works, and find our -sweet repose in God's salvation. Nor can we make any distinction as to -difficulties. We cannot say that there are some trifling difficulties -which we ourselves can compass, while there are others in which naught -save the hand of God can avail. No; all are alike beyond us. We are as -little able to change the color of a hair as to remove a mountain,--to -form a blade of grass as to create a world. All are alike to us, and -all are alike to God. We have only, therefore, in confiding faith, to -cast ourselves on Him who "humbleth Himself [alike] to behold the -things that are in heaven and on earth." We sometimes find ourselves -carried triumphantly through the heaviest trials, while at other times -we quail, falter, and break down under the most ordinary -dispensations. Why is this? Because, in the former, we are constrained -to roll our burden over on the Lord; whereas, in the latter, we -foolishly attempt to carry it ourselves. The Christian is, in himself, -if he only realized it, like an exhausted receiver, in which a guinea -and a feather have equal momenta. - -"The Lord shall fight for you, and ye shall hold your peace." Precious -assurance! How eminently calculated to tranquilize the spirit in view -of the most appalling difficulties and dangers! The Lord not only -places Himself between us and our sins, but also between us and our -circumstances. By doing the former, He gives us peace of conscience; -by doing the latter, He gives us peace of heart. That the two things -are perfectly distinct, every experienced Christian knows. Very many -have peace of conscience, who have not peace of heart. They have, -through grace and by faith, found Christ, in the divine efficacy of -His blood, between them and all their sins; but they are not able, in -the same simple way, to realize Him as standing, in His divine wisdom, -love, and power, between them and their circumstances. This makes a -material difference in the practical condition of the soul, as well as -in the character of one's testimony. Nothing tends more to glorify the -name of Jesus than that quiet repose of spirit which results from -having Him between us and everything that could be a matter of anxiety -to our hearts. "Thou wilt keep him in perfect peace whose mind is -stayed on Thee, because he trusteth in Thee." - -But some feel disposed to ask the question, "Are we not to do -anything?" This maybe answered by asking another, namely, What can we -do? All who really know themselves must answer, Nothing. If, -therefore, we can do nothing, had we not better "stand still"? If the -Lord is acting for us, had we not better stand back? Shall we run -before Him? Shall we busily intrude ourselves upon His sphere of -action? Shall we come in His way? There can be no possible use in two -acting, when one is so perfectly competent to do all. No one would -think of bringing a lighted candle to add brightness to the sun at -midday: and yet the man who would do so might well be accounted wise, -in comparison with him who attempts to assist God by his bustling -officiousness. - -However, when God, in His great mercy, opens the way, faith can walk -therein. It only ceases from man's way in order to walk in God's. "And -the Lord said unto Moses, 'Wherefore criest thou unto Me? Speak unto -the children of Israel that they go forward.'" It is only when we have -learnt to "stand still" that we are able effectually to go forward. To -attempt the latter until we have learnt the former is sure to issue in -the exposure of our folly and weakness. It is therefore true wisdom, -in all times of difficulty and perplexity, to "stand still"--to wait -only upon God, and He will assuredly open a way for us; and then we -can peacefully and happily "go forward." There is no uncertainty when -God makes a way for us; but every self-devised path must prove a path -of doubt and hesitation. The unregenerate man may move along with -great apparent firmness and decision in his own ways; but one of the -most distinct elements in the new creation is self-distrust, and the -element which answers thereto is confidence in God. It is when our -eyes have seen God's salvation that we can walk therein; but this can -never be distinctly seen until we have been brought to the end of our -own poor doings. - -There is peculiar force and beauty in the expression, "_See_ the -salvation of God." The very fact of our being called to "see" God's -salvation, proves that the salvation is a complete one. It teaches -that salvation is a thing wrought out and revealed by God, to be seen -and enjoyed by us. It is not a thing made up partly of God's doing and -partly of man's. Were it so, it could not be called _God's_ salvation. -In order to be His, it must be wholly divested of everything -pertaining to man. The only possible effect of human efforts is to -raise a dust which obscures the view of God's salvation. - -"Speak to the children of Israel that they go forward." Moses himself -seems to have been brought to a stand, as it appears from the Lord's -question--"Wherefore criest thou to Me?" Moses could tell the people -to "stand still, and see the salvation of God," while his own spirit -was giving forth its exercises in an earnest cry to God. However, -there is no use in crying when we ought to be acting; just as there is -no use in acting when we ought to be waiting. Yet such is ever our -way. We attempt to move forward when we ought to stand still, and we -stand still when we ought to move forward. In Israel's case, the -question might spring up in the heart, Whither are we to go? To all -appearance, there lay an insurmountable barrier in the way of any -movement forward. How were they to go through the sea? This was the -point. Nature could never solve this question. But we may rest assured -that God never gives a command without, at the same time, -communicating the power to obey. The real condition of the heart may -be tested by the command; but the soul that is, by grace, disposed to -obey, receives power from above to do so. When Christ commanded the -man with the withered hand to stretch it forth, the man might -naturally have said, How can I stretch forth an arm which hangs dead -by my side? But he did not raise any question whatever, for with the -command, and from the same source, came the power to obey. - -Thus, too, in Israel's case, we see that with the command to go -forward came the provision of grace. "But lift thou up thy rod, and -stretch out thy hand over the sea, and divide it; and the children of -Israel shall go on dry ground through the midst of the sea." Here was -the path of faith. The hand of God opens the way for us to take the -first step, and this is all that faith ever asks. God never gives -guidance for two steps at a time. I must take one step, and then I get -light for the next. This keeps the heart in abiding dependence upon -God. "By faith they passed through the Red Sea as by dry land." It is -evident that the sea was not divided throughout at once. Had it been -so, it would have been "sight" and not "faith." It does not require -faith to begin a journey when I can see all the way through; but to -begin when I can merely see the first step, this is faith. The sea -opened as Israel moved forward, so that for every fresh step they -needed to be cast upon God. Such was the path along which the redeemed -of the Lord moved, under His own conducting hand. They passed through -the dark waters of death, and found these very waters to be "a wall -unto them, on their right hand and on their left." - -The Egyptians could not move in such a path as this. They moved on -because they saw the way open before them: with them it was sight, and -not faith,--"Which the Egyptians assaying to do were drowned." When -people _assay_ to do what faith alone can accomplish, they only -encounter defeat and confusion. The path along which God calls His -people to walk is one which nature can never tread. "Flesh and blood -cannot inherit the kingdom of God" (1 Cor. xv. 50.), neither can it -walk in the ways of God. Faith is the great characteristic principle -of God's kingdom, and faith alone can enable us to walk in God's ways. -"Without faith it is impossible to please God." (Heb. xi.) It -glorifies God exceedingly when we move on with Him, as it were, -blindfold. It proves that we have more confidence in His eyesight than -in our own. If I know that God is looking out for me, I may well close -my eyes, and move on in holy calmness and stability. In human affairs, -we know that when there is a sentinel or watchman at his post, others -can sleep quietly. How much more may we rest in perfect security when -we know that He who neither slumbers nor sleeps has His eye upon us, -and His everlasting arms around us! - -"And the angel of God which went before the camp of Israel, removed -and went behind them; and the pillar of the cloud went from before -their face, and stood behind them. And it came between the camp of the -Egyptians and the camp of Israel; and it was a cloud and darkness to -them, but it gave light by night to these; so that the one came not -near the other all the night." (Ver. 19, 20.) Jehovah placed Himself -right between Israel and the enemy: this was protection indeed. Before -ever Pharaoh could touch a hair of Israel's head, he should make his -way through the very pavilion of the Almighty--yea, through the -Almighty Himself. Thus it is that God ever places Himself between His -people and every enemy, so that "no weapon formed against them can -prosper." He has placed Himself between us and our sins; and it is our -happy privilege to find Him between us and every one and every thing -that could be against us. This is the true way in which to find both -peace of heart and peace of conscience. The believer may institute a -diligent and anxious search for his sins, but he cannot find them. -Why? Because God is between him and them. He has cast all our sins -behind His back, while, at the same time, He sheds forth upon us the -light of His reconciled countenance. - -In the same manner, the believer may look for his difficulties, and -not find them, because God is between him and them. If, therefore, the -eye, instead of resting on our sins and sorrows, could rest only upon -Christ, it would sweeten many a bitter cup, and enlighten many a -gloomy hour. But one finds constantly that nine-tenths of our trials -and sorrows are made up of anticipated or imaginary evils, which only -exist in our own disordered, because unbelieving, minds. May my reader -know the solid peace, both of heart and conscience, which results -from having Christ, in all His fullness, between him and _all_ his -sins and _all_ his sorrows. - -It is at once most solemn and interesting to note the double aspect of -the "pillar" in this chapter. "It was a cloud and darkness" to the -Egyptians, but "it gave light by night" to Israel. How like the cross -of our Lord Jesus Christ! Truly, that cross has a double aspect -likewise. It forms the foundation of the believer's peace, and, at the -same time, seals the condemnation of a guilty world. The self-same -blood which purges the believer's conscience and gives him perfect -peace, stains this earth and consummates its guilt. The very mission -of the Son of God which strips the world of its cloak, and leaves it -wholly without excuse, clothes the Church with a fair mantle of -righteousness, and fills her mouth with ceaseless praise. The very -same Lamb who will terrify, by His unmitigated wrath, all tribes and -classes of earth, will lead, by His gentle hand, His blood-bought -flock through the green pastures and beside the still waters forever. -(Compare Rev. vi. 15-17 with vii. 13-17.) - -The close of our chapter shows us Israel triumphant on the shore of -the Red Sea, and Pharaoh's hosts submerged beneath its waves. The -fears of the former and the boastings of the latter had both alike -been proved utterly groundless: Jehovah's glorious work had -annihilated both the one and the other. The same waters which formed a -wall for God's redeemed, formed a grave for Pharaoh. Thus it is ever: -those who walk by faith find a path to walk in, while all who assay -to do so find a grave. This is a solemn truth, which is not in any -wise weakened by the fact that Pharaoh was acting in avowed and -positive hostility to God when he "assayed" to pass through the Red -Sea. It will ever be found true that all who attempt to imitate -faith's actings will be confounded. Happy are they who are enabled, -however feebly, to walk by faith. They are moving along a path of -unspeakable blessedness,--a path which, though it may be marked by -failure and infirmity, is nevertheless "begun, continued, and ended in -God." O, that we may all enter more fully into the divine reality, the -calm elevation, and the holy independence of this path! - -We ought not to turn from this fruitful section of our book without a -reference to 1 Cor. x, in which we have an allusion to "the cloud and -the sea."--"Moreover, brethren, I would not that ye should be -ignorant, how that all our fathers were _under the cloud_, and all -passed _through the sea_; and were all baptized unto Moses in the -cloud and in the sea." (Ver. 1, 2.) There is much deep and precious -instruction for the Christian in this passage. The apostle goes on to -say, "Now these things were our types," thus furnishing us with a -divine warrant for interpreting Israel's baptism "in the cloud and in -the sea" in a typical way; and, assuredly, nothing could be more -deeply significant or practical. It was as a people thus baptized that -they entered upon their wilderness journey, for which provision was -made in "the spiritual meat" and "spiritual drink" provided by the -hand of love. In other words, they were typically a people dead to -Egypt and all pertaining thereto. The cloud and the sea were to them -what the cross and grave of Christ are to us. The cloud secured them -from their enemies; the sea separated them from Egypt: the cross, in -like manner, shields us from all that could be against us, and we -stand at heaven's side of the empty tomb of Jesus. Here we commence -our wilderness journey,--here we begin to taste the heavenly Manna, -and to drink of the streams which emanate from "that spiritual Rock," -while, as a pilgrim people, we make our way onward to that land of -rest of the which God has spoken to us. - -I would further add here, that my reader should seek to understand the -difference between the Red Sea and Jordan. They both have their -antitype in the death of Christ; but in the former we see separation -from Egypt; in the latter, introduction into the land of Canaan. The -believer is not merely separated from this present evil world by the -cross of Christ, but he is quickened out of the grave of Christ, -raised up together, and made to sit together in Christ, in the -heavenlies. (Eph. ii. 5, 6.) Hence, though surrounded by the things of -Egypt, he is, as to his actual experience, in the wilderness; while, -at the same time, he is borne upward, by the energy of faith, to that -place where Jesus sits, at the right hand of God. Thus, the believer -is not merely "forgiven all trespasses," but actually associated -_with_ a risen Christ in heaven;--he is not merely saved _by_ Christ, -but linked _with_ Him forever. Nothing short of this could either -satisfy God's affections or actualize His purposes in reference to the -Church. - -Reader, do we understand these things? do we believe them? are we -realizing them? do we manifest the power of them? Blessed be the grace -that has made them unalterably true with respect to every member of -the body of Christ, whether it be an eye or an eye-lash, a hand or a -foot. Their truth, therefore, does not depend upon our manifestation, -our realization, or our understanding, but upon "THE PRECIOUS BLOOD OF -CHRIST," which has canceled all our guilt and laid the foundation of -all God's counsels respecting us. Here is true rest for every broken -heart and every burdened conscience. - - - - -CHAPTER XV. - - -This chapter opens with Israel's magnificent song of triumph on the -shore of the Red Sea, when they had seen "that great work which the -Lord did upon the Egyptians." They had seen God's salvation, and they -therefore sing His praise and recount His mighty acts. "_Then_ sang -Moses and the children of Israel this song unto the Lord." Up to this -moment, we have not heard so much as a single note of praise. We have -heard their cry of deep sorrow as they toiled amid the brick-kilns of -Egypt, we have hearkened to their cry of unbelief when surrounded by -what they deemed insuperable difficulties, but, until now, we have -heard no song of praise. It was not until, as a saved people, they -found themselves surrounded by the fruits of God's salvation, that the -triumphal hymn burst forth from the whole redeemed assembly. It was -when they emerged from their significant baptism "in the cloud and in -the sea," and were able to gaze upon the rich spoils of victory which -lay scattered around them, that six hundred thousand voices were heard -chanting the song of victory. The waters of the Red Sea rolled between -them and Egypt, and they stood on the shore as a fully delivered -people, and therefore they were able to praise Jehovah. - -In this, as in everything else, they were our types. We, too, must -know ourselves as saved, in the power of death and resurrection, -before ever we can present clear and intelligent worship. There will -always be reserve and hesitancy in the soul, proceeding, no doubt, -from positive inability to enter into the accomplished redemption -which is in Christ Jesus. There may be the acknowledgment of the fact -that there is salvation in Christ, and in none other; but this is a -very different thing from apprehending, by faith, the true character -and ground of that salvation, and realizing it as _ours_. The Spirit -of God reveals, with unmistakable clearness, in the Word, that the -Church is united to Christ in death and resurrection; and, moreover, -that a risen Christ, at God's right hand, is the measure and pledge of -the Church's acceptance. When this is believed, it conducts the soul -entirely beyond the region of doubt and uncertainty. How can the -Christian doubt when he knows that he is continually represented -before the throne of God by an Advocate, even "Jesus Christ the -righteous"? It is the privilege of the very feeblest member of the -Church of God to know that he was represented by Christ on the -cross,--that _all_ his sins were confessed, borne, judged, and atoned -for there. This is a divine reality, and, when laid hold of by faith, -must give peace; but nothing short of it ever can give peace. There -may be earnest, anxious, and most sincere desires after God,--there -may be the most pious and devout attendance upon all the ordinances, -offices, and forms of religion; but there is no other possible way in -which to get the sense of sin entirely removed from the conscience, -but seeing it judged in the Person of Christ, as a sin-offering, on -the cursed tree. If it was judged there once for all, it is now by the -believer to be regarded as a divinely, and therefore eternally, -settled question; and that it was so judged is proved by the -resurrection of the Surety. "I know that whatsoever God doeth it shall -be forever: nothing can be put to it nor anything taken from it: and -God doeth it that men should fear before Him." (Ecc. iii. 14.) - -However, while it is generally admitted that all this is true in -reference to the Church collectively, many find considerable -difficulty in making a personal application thereof. They are ready to -say, with the Psalmist, "Truly, God is good to Israel, even to such as -are of a clean heart. _But as for me_," etc. (Ps. lxxiii. 1, 2.) They -are looking at themselves instead of at Christ in death and Christ in -resurrection; they are occupied rather with their appropriation of -Christ than with Christ Himself; they are thinking of their capacity -rather than their title. Thus they are kept in a state of the most -distressing uncertainty, and, as a consequence, they are never able to -take the place of happy, intelligent worshipers. They are praying for -salvation instead of rejoicing in the conscious possession of it; they -are looking at their imperfect fruits instead of Christ's perfect -atonement. - -Now in looking through the various notes of this song in Exodus xv, we -do not find a single note about _self_, its doings, its sayings, its -feelings, or its fruits; it is all about Jehovah, from beginning to -end. It begins with, "I will sing unto the Lord, for _He_ hath -triumphed gloriously: the horse and his rider hath _He_ thrown into -the Sea." This is a specimen of the entire song. It is a simple record -of the attributes and actings of Jehovah. In chapter xiv, the hearts -of the people had, as it were, been pent up by the excessive pressure -of their circumstances; but in chapter xv, the pressure is removed, -and their hearts find full vent in a sweet song of praise. Self is -forgotten; circumstances are lost sight of; one object, and but one, -fills their vision, and that object is the Lord Himself, in His -character and ways. They were able to say, "Thou, Lord, hast made me -glad through Thy work; I will triumph in the works of Thy hands." (Ps. -xcii. 4.) This is true worship. It is when poor, worthless self, with -all its belongings, is lost sight of, and Christ alone fills the -heart, that we present proper worship. There is no need for the -efforts of a fleshly pietism to awaken in the soul feelings of -devotion; nor is there any demand whatever for the adventitious -appliances of religion, so called, to kindle in the soul the flame of -acceptable worship. Oh, no! Let but the heart be occupied with the -Person of Christ, and "songs of praise" will be the natural result. It -is impossible for the eye to rest on Him and the spirit not be bowed -in holy worship. If we contemplate the worship of the hosts which -surround the throne of God and the Lamb, we shall find that it is ever -evoked by the presentation of some special feature of divine -excellence or divine acting. Thus should it be with the Church on -earth; and when it is not so, it is because we allow things to intrude -upon us which have no place in the regions of unclouded light and -unalloyed blessedness. In all true worship, God Himself is at once the -object of worship, the subject of worship, and the power of worship. - -Hence Exodus xv. is a fine specimen of a song of praise. It is the -language of a redeemed people celebrating the worthy praise of Him who -had redeemed them. "The Lord is my strength and song, and He is become -my salvation: He is my God, and I will prepare Him a habitation; my -father's God, and I will exalt Him. The Lord is a man of war: the Lord -is His name.... Thy right hand, O Lord, is become glorious in power: -Thy right hand, O Lord, hath dashed in pieces the enemy.... Who is -like unto Thee, O Lord, among the gods? who is like Thee, glorious in -holiness, fearful in praises, doing wonders?... Thou in Thy mercy hast -led forth the people which Thou hast redeemed: Thou hast guided them -in Thy strength unto Thy holy habitation.... The Lord shall reign -forever and ever." How comprehensive is the range of this song! It -begins with redemption and ends with the glory. It begins with the -cross and ends with the kingdom. It is like a beauteous rainbow, of -which one end dips in "the sufferings," and the other in "the glory -that should follow." It is all about Jehovah. It is an outpouring of -soul produced by a view of God and His gracious and glorious actings. - -Moreover, it does not stop short of the actual accomplishment of the -divine purpose, as we read, "Thou _hast guided_ them in Thy strength -unto Thy holy habitation." The people were able to say this, though -they had but just planted their foot on the margin of the desert. It -was not the expression of a vague hope,--it was not feeding upon poor, -blind chance. Oh, no! When the soul is wholly occupied with God, it is -enabled to launch out into all the fullness of His grace, to bask in -the sunshine of His countenance, and delight itself in the rich -abundance of His mercy and loving-kindness. There is not a cloud upon -the prospect when the believing soul, taking its stand upon the -eternal rock on which redeeming love has set it in association with a -risen Christ, looks up into the spacious vault of God's infinite -plans and purposes, and dwells upon the effulgence of that glory which -God has prepared for all those who have washed their robes and made -them white in the blood of the Lamb. - -This will account for the peculiarly brilliant, elevated, and -unqualified character of all those bursts of praise which we find -throughout sacred Scripture. The creature is set aside: God is the -object. He fills the entire sphere of the soul's vision. There is -nothing of man, his feelings, or his experiences, and therefore the -stream of praise flows copiously and uninterruptedly forth. How -different is this from some of the hymns we so often hear sung in -Christian assemblies, so full of our failings, our feebleness, our -shortcomings. The fact is, we can never sing with real, spiritual -intelligence and power when we are looking at ourselves. We shall ever -be discovering something within which will act as a drawback to our -worship. Indeed, with many, it seems to be accounted a Christian grace -to be in a continual state of doubt and hesitation; and, as a -consequence, their hymns are quite in character with their condition. -Such persons, however sincere and pious, have never yet, in the actual -experience of their souls, entered upon the proper ground of worship. -They have not yet got done with themselves,--they have not passed -through the sea, and, as a spiritually baptized people, taken their -stand on the shore, in the power of resurrection. They are still, in -some way or another, occupied with self: they do not regard self as a -crucified thing, with which God is forever done. - -May the Holy Ghost lead all God's people into fuller, clearer, and -worthier apprehensions of their place and privilege as those who, -being washed from their sins in the blood of Christ, are presented -before God in all that infinite and unclouded acceptance in which He -stands, as the risen and glorified Head of His Church. Doubts and -fears do not become them, for their divine Surety has not left a -shadow of a foundation on which to build a doubt or a fear. Their -place is within the vail. They "have boldness to enter into the -holiest by the blood of Jesus." (Heb. x. 19.) Are there any doubts or -fears in the holiest? Is it not evident that a doubting spirit -virtually calls in question the perfectness of Christ's work--a work -which has been attested, in the view of all created intelligence, by -the resurrection of Christ from the dead? That blessed One could not -have left the tomb unless all ground of doubting and fearing had been -perfectly removed on behalf of His people. Wherefore it is the -Christian's sweet privilege ever to triumph in a full salvation. The -Lord Himself has become his salvation; and he has only to enjoy the -fruits of that which God has wrought for him, and to walk to His -praise while waiting for that time when "Jehovah shall reign forever -and ever." - -But there is one note in this song to which I shall just invite my -reader's attention.--"He is my God, and I will prepare Him a -habitation." It is worthy of note that when the heart was full to -overflowing with the joy of redemption, it gives expression to its -devoted purpose in reference to "a habitation for God." Let the -Christian reader ponder this. God dwelling with man is a grand thought -pervading Scripture from Exodus xv. to Revelation. Hearken to the -following utterance of a devoted heart: "Surely I will not come into -the tabernacle of my house, nor go up into my bed; I will not give -sleep to mine eyes, nor slumber to mine eyelids, until I find out a -place for the Lord, _a habitation_ for the mighty God of Jacob." (Ps. -cxxxii. 3-5.) Again, "For the zeal of Thine house hath eaten me up." -(Ps. lxix. 9; John ii. 17.) I do not attempt to pursue this subject -here; but I would fain awaken such an interest concerning it in the -breast of my reader as shall lead him to pursue it, prayerfully, for -himself, from the very earliest notice of it in the Word until he -arrives at that soul-stirring announcement, "Behold, the tabernacle of -God is with men, and He will dwell with them, and they shall be His -people, and God Himself shall be with them, and be their God. And God -shall wipe away all tears from their eyes." (Rev. xxi. 3, 4.) - -"So Moses brought Israel from the Red Sea; and they went out into the -wilderness of Shur: and they went three days into the wilderness and -found no water." (Ver. 22.) It is when we get into wilderness -experience that we are put to the test as to the real measure of our -acquaintance with God and with our own hearts. There is a freshness -and an exuberance of joy connected with the opening of our Christian -career, which very soon receives a check from the keen blast of the -desert; and then, unless there is a deep sense of what God is to us, -above and beyond everything else, we are apt to break down, and, "in -our hearts, turn back again into Egypt." The discipline of the -wilderness is needful, not to furnish us with a title to Canaan, but -to make us acquainted with God and with our own hearts; to enable us -to enter into the power of our relationship, and to enlarge our -capacity for the enjoyment of Canaan when we actually get there. (See -Deut. viii. 2-5.) - -The greenness, freshness, and luxuriance of spring have peculiar -charms, which all pass away before the scorching heat of summer; but -then, with proper care, that very heat which removes the fair traces -of spring, produces the mellowed and matured fruits of autumn. Thus it -is also in the Christian life; for there is, as we know, a striking -and deeply instructive analogy between the principles which obtain in -the kingdom of nature and those which characterize the kingdom of -grace, seeing it is the same God whose handiwork meets our view in -both. - -There are three distinct positions in which we may contemplate Israel, -namely, in Egypt, in the wilderness, and in the land of Canaan. In all -these, they are "our types;" but we are in all three together. This -may seem paradoxical, but it is true. As a matter of actual fact, we -are in Egypt, surrounded by natural things, which are entirely adapted -to the natural heart. But, inasmuch as we have been called by God's -grace into fellowship with His Son Jesus Christ, we, according to the -affections and desires of the new nature, necessarily find our place -outside of all that which belongs to Egypt[8] (_i.e._, the world in -its natural state), and this causes us to taste of wilderness -experience, or, in other words, it places us, as a matter of -experience, in the wilderness. The divine nature earnestly breathes -after a different order of things--after a purer atmosphere than that -with which we find ourselves surrounded, and thus it causes us to feel -Egypt to be a moral desert. - - [8] There is a wide moral difference between Egypt and Babylon, which - it is important to understand. Egypt was that out of which Israel - came; Babylon was that into which they were afterwards carried. (Comp. - Amos v. 25-27 with Acts vii. 42, 43.) Egypt expresses what man has - made of the world; Babylon expresses what Satan has made, is making, - or will make, of the professing church. Hence, we are not only - surrounded with the _circumstances_ of Egypt, but also by the moral - _principles_ of Babylon. - - This renders our "days" what the Holy Ghost has termed "perilous" - ({~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}--"difficult"). It demands a special energy of the Spirit of - God, and complete subjection to the authority of the Word, to enable - one to meet the combined influence of the realities of Egypt and the - spirit and principles of Babylon. The former meet the natural desires - of the heart; while the latter connect themselves with, and address - themselves to, the _religiousness_ of nature, which gives them a - peculiar hold upon the heart. Man is a religious being, and peculiarly - susceptible of the influences which arise from music, sculpture, - painting, and pompous rites and ceremonies. When these things stand - connected with the full supply of all his natural wants--yea, with all - the ease and luxury of life, nothing but the mighty power of God's - Word and Spirit can keep one true to Christ. - - We should also remark that there is a vast difference between the - destinies of Egypt and those of Babylon. The nineteenth of Isaiah sets - before us the blessings that are in store for Egypt. It concludes - thus: "And the Lord shall smite Egypt; He shall smite and heal it; and - they shall return even to the Lord, and He shall be entreated of them, - and shall heal them.... In that day shall Israel be the third with - Egypt and with Assyria, even a blessing in the midst of the land; whom - the Lord of Hosts shall bless, saying, Blessed be Egypt My people, and - Assyria the work of My hands, and Israel Mine inheritance." (Ver. - 22-25.) - - Very different is the close of Babylon's history, whether viewed as a - literal city or a spiritual system.--"I will also make it a possession - for the bittern, and pools of water; and I will sweep it with the - besom of destruction, saith the Lord of Hosts." (Isaiah xiv. 23.) "It - shall never be inhabited, neither shall it be dwelt in from generation - to generation." (Isaiah xiii. 20.) So much for Babylon literally; and - looking at it from a mystic or spiritual point of view, we read its - destiny in Rev. xviii. The entire chapter is a description of Babylon, - and it concludes thus: "A strong angel took up a stone, like a great - millstone, and cast it into the sea, saying, 'Thus, with violence - shall that great city Babylon be thrown down, and shall be found no - more at all.'" (Ver. 21.) - - With what immense solemnity should those words fall upon the ears of - all who are in any wise connected with Babylon--that is to say, with - the false, professing church,--"Come out of her, My people, that ye be - not partakers of her sins, and that ye receive not of her plagues"! - (Rev. xviii. 5.) The "power" of the Holy Ghost will necessarily - produce, or express itself in, a certain "form," and the enemy's aim - has ever been to rob the professing church of the power, while he - leads her to cling to and perpetuate the form--to stereotype the form - when all the spirit and life has passed away. Thus he builds the - spiritual Babylon. The stones of which this city is built are lifeless - professors; and the slime or mortar which binds these stones together - is "a form of godliness without the power." - - Oh! my beloved reader, let us see to it that we fully, clearly, and - influentially understand these things. - -But then, inasmuch as we are, in God's view, eternally associated with -Him who has passed right through into the heavenlies, and taken His -seat there in triumph and majesty, it is our happy privilege to know -ourselves, by faith, as "sitting together in Him" there. (Eph. ii.) So -that although we are, as to our bodies, in Egypt, we are, as to our -experience, in the wilderness, while, at the same time, faith -conducts us, in spirit, into Canaan, and enables us to feed upon "the -old corn of the land," _i.e._, upon Christ, not as One come down to -earth merely, but as One gone back to heaven and seated there in -glory. - -The concluding verses of this fifteenth chapter show us Israel in the -wilderness. Up to this point, it seemed to them to be all fair -sailing. Heavy judgments poured upon Egypt, but Israel perfectly -exempt,--the army of Egypt dead upon the sea shore, but Israel in -triumph. All this was well enough; but, alas! the aspect of things -speedily changed. The notes of praise were soon exchanged for the -accents of discontent. "When they came to Marah, they could not drink -of the waters of Marah, for they were bitter; therefore the name of it -was called Marah. And the people murmured against Moses, saying, 'What -shall we drink?'" Again, "The whole congregation of the children of -Israel murmured against Moses and Aaron in the wilderness; and the -children of Israel said unto them, 'Would to God we had died by the -hand of the Lord in the land of Egypt, when we sat by the flesh-pots, -and when we did eat bread to the full! for ye have brought us forth -into this wilderness to kill this whole assembly with hunger.'" - -Here were the trials of the wilderness.--"What shall we eat?" and -"What shall we drink?" The waters of Marah tested the heart of Israel -and developed their murmuring spirit; but the Lord showed them that -there was no bitterness which He could not sweeten with the provision -of His own grace. "And the Lord showed him a tree, which when he had -cast into the waters, the waters were made sweet; there he made for -them a statute and an ordinance, and there he proved them." Beauteous -figure this of Him who was, in infinite grace, cast into the bitter -waters of death, in order that those waters might yield naught but -sweetness to us forever! We can truly say, "The bitterness of death is -past," and nothing remains for us but the eternal sweets of -resurrection. - -Verse 26 sets before us the momentous character of this first stage of -God's redeemed in the wilderness. We are in great danger, at this -point, of falling into a fretful, impatient, murmuring spirit. The -only remedy for this is to keep the eye steadily fixed on -Jesus--"looking unto Jesus." He, blessed be His name, ever unfolds -Himself according to the need of His people; and they, instead of -complaining of their circumstances, should only make their -circumstances an occasion of drawing afresh upon Him. Thus it is that -the wilderness ministers to our experience of what God is. It is a -school, in which we learn His patient grace and ample resources. -"Forty years suffered He their manners in the wilderness." (Acts xiii. -18.) The spiritual mind will ever own that it is worth having bitter -waters for God to sweeten. "We glory in tribulations also: knowing -that tribulation worketh patience; and patience, experience; and -experience, hope; and hope maketh not ashamed; because the love of -God is shed abroad in our hearts by the Holy Ghost which is given unto -us." (Rom. v. 3-5.) - -However, the wilderness has its Elims as well as its Marahs,--its -wells and palm trees, as well as its bitter waters. "And they came to -Elim, where were twelve wells of water, and threescore and ten palm -trees; and they encamped there by the waters." (Ver. 27.) The Lord -graciously and tenderly provides green spots in the desert for His -journeying people; and though they are, at best, but oases, yet are -they refreshing to the spirit and encouraging to the heart. The -sojourn at Elim was eminently calculated to soothe the hearts of the -people, and hush their murmurings. The grateful shade of its palm -trees, and the refreshing of its wells, came in sweetly and seasonably -after the trial of Marah, and significantly set forth, in our view, -the precious virtues of that spiritual ministry which God provides for -His people down here. "The twelve" and "the seventy" are numbers -intimately associated with ministry. - -But Elim was not Canaan. Its wells and palm trees were but foretastes -of that happy land which lay beyond the bounds of the sterile desert -on which the redeemed had just entered. It furnished refreshment, no -doubt, but it was wilderness refreshment. It was but for a passing -moment, designed, in grace, to encourage their depressed spirits, and -nerve them for their onward march to Canaan. Thus it is, as we know, -with ministry in the Church. It is a gracious provision for our need, -designed to refresh, strengthen, and encourage our hearts, "until we -all come to the fullness of the measure of the stature of Christ." -(Eph. iv.) - - - - -CHAPTER XVI. - - -"And they took their journey from Elim, and all the congregation of -the children of Israel came unto the wilderness of Sin, which is -between Elim and Sinai, on the fifteenth day of the second month after -their departure out of the land of Egypt." (Chap. xvi. 1.) Here we -find Israel in a very marked and interesting position. It is still the -wilderness, no doubt, but it is a most important and significant stage -thereof, namely, "between Elim and Sinai." The former was the place -where they had so recently experienced the refreshing springs of -divine ministry; the latter was the place where they entirely got off -the ground of free and sovereign grace, and placed themselves under a -covenant of works. These facts render "the wilderness of Sin" a -singularly interesting portion of Israel's journey. Its features and -influences are as strongly marked as those of any point in their whole -career. They are here seen as the subjects of the same grace which had -brought them up out of the land of Egypt, and therefore all their -murmurings are instantly met by divine supplies. When God acts in the -display of His grace, there is no hindrance. The streams of blessing -which emanate from Him, flow onward without interruption. It is only -when man puts himself under law that he forfeits everything; for then -God must allow him to prove how much he can claim on the ground of his -own works. - -When God visited and redeemed His people, and brought them forth out -of the land of Egypt, it assuredly was not for the purpose of -suffering them to die of hunger and thirst in the wilderness. They -should have known this. They ought to have trusted Him, and walked in -the confidence of that love which had so gloriously delivered them -from the horrors of Egyptian bondage. They should have remembered that -it was infinitely better to be in the desert with God than in the -brick-kilns with Pharaoh. But no; the human heart finds it immensely -difficult to give God credit for pure and perfect love. It has far -more confidence in Satan than God. Look, for a moment, at all the -sorrow and suffering, the misery and degradation, which man has -endured by reason of his having hearkened to the voice of Satan; and -yet he never gives utterance to a word of complaint of his service, or -of desire to escape from under his hand. He is not discontented with -Satan, or weary of serving him. Again and again he reaps bitter fruits -in those fields which Satan has thrown open to him, and yet again and -again he may be seen sowing the self-same seed, and undergoing the -self-same labors. - -How different it is in reference to God! When we have set out to walk -in His ways, we are ready, at the earliest appearance of pressure or -trial, to murmur and rebel. Indeed, there is nothing in which we so -signally fail as in the cultivation of a confiding and thankful -spirit. Ten thousand mercies are forgotten in the presence of a single -trifling privation. We have been frankly forgiven all our sins, -"accepted in the Beloved," made heirs of God and joint-heirs with -Christ, the expectants of eternal glory, and, in addition to all, our -path through the desert is strewed with countless mercies; and yet let -but a cloud the size of a man's hand appear on the horizon, and we at -once forget the rich mercies of the past in view of this single cloud, -which, after all, may only "break in blessings on our head." The -thought of this should humble us deeply in the presence of God. How -unlike we are in this, as in every other respect, to our blessed -Exemplar! Look at Him--the true Israel in the wilderness--surrounded -by wild beasts, and fasting forty days. How did He carry Himself? Did -He murmur? did He complain of His lot? did He wish Himself in other -circumstances? Ah, no. God was the portion of His cup and the lot of -His inheritance (Ps. xvi.); and, therefore, when the tempter -approached and offered Him the necessaries, the glories, the -distinctions, and the honors of this life, He refused them all, and -tenaciously held fast the position of absolute dependence upon God and -implicit obedience to His word. He would only take bread from God, and -glory from Him likewise. - -Very different was it with Israel after the flesh! No sooner did they -feel the pressure of hunger than "they murmured against Moses and -Aaron in the wilderness." They seemed to have actually lost the sense -of having been delivered by the hand of Jehovah, for they said, "_Ye_ -have brought us forth into this wilderness." And again, in chapter -xvii, "the people murmured against Moses, and said, 'Wherefore is this -that _thou_ hast brought us up out of Egypt to kill us and our -children and our cattle with thirst?'" Thus did they, on every -occasion, evince a fretful, murmuring spirit, and prove how little -they realized the presence and the hand of their almighty and -infinitely gracious Deliverer. - -Now, nothing is more dishonoring to God than the manifestation of a -complaining spirit on the part of those that belong to Him. The -apostle gives it as a special mark of Gentile corruption that, "when -they knew God, they glorified Him not as God, _neither were -thankful_." Then follows the practical result of this unthankful -spirit,--"They became vain in their imaginations, and their foolish -heart was darkened." (Rom. i. 21.) The heart that ceases to retain a -thankful sense of God's goodness will speedily become "dark." Thus -Israel lost the sense of being in God's hands; and this led, as might -be expected, to still thicker darkness, for we find them, further on -in their history, saying, "Wherefore hath the Lord brought us into -this land, _to fall by the sword_, that our wives and our children -shall be a prey?" (Numb. xiv. 3.) Such is the line along which a soul -out of communion will travel. It first loses the sense of being in -God's hands for good, and finally begins to deem itself in His hands -for evil. Melancholy progress this! - -However, the people, being so far the subjects of grace, are provided -for; and our chapter furnishes the marvelous account of this -provision,--"Then said the Lord unto Moses, 'Behold, I will rain bread -from heaven for you.'" They, when enveloped in the chilling cloud of -their unbelief, had said, "Would to God we had died by the hand of the -Lord in the land of Egypt, when we sat by the flesh-pots, and when we -did eat bread to the full." But now the word is, "Bread from heaven." -Blessed contrast! How amazing the difference between the flesh pots, -the leeks, onions, and garlic of Egypt, and this heavenly -manna--"angels' food"! The former belonged to earth, the latter to -heaven. - -But then this heavenly food was, of necessity, a test of Israel's -condition, as we read, "That I may prove them, whether they will walk -in My law or no." It needed a heart weaned from Egypt's influences, to -be satisfied with or enjoy "bread from heaven." In point of fact, we -know that the people were not satisfied with it, but despised it, -pronounced it "light food," and lusted for flesh. Thus they proved how -little their hearts were delivered from Egypt, or disposed to walk in -God's law. "In their hearts they turned back again into Egypt." (Acts -vii. 39.) But instead of getting back thither, they were ultimately -carried away beyond Babylon. (Acts vii. 43.) This is a solemn and -salutary lesson for Christians. If those who are redeemed from this -present evil world do not walk with God in thankfulness of heart, -satisfied with His provision for the redeemed in the wilderness, they -are in danger of falling into the snare of Babylonish influences. This -is a serious consideration. It demands a heavenly taste to feed on -bread from heaven. Nature cannot relish such food; it will ever yearn -after Egypt, and therefore it must be kept down. It is our privilege, -as those who have been baptized unto Christ's death, and "risen again -through the faith of the operation of God," to feed upon Christ as -"the bread of life which came down from heaven." This is our -wilderness food--Christ as ministered by the Holy Ghost, through the -written Word; while, for our spiritual refreshment, the Holy Ghost has -come down as the precious fruit of the smitten Rock--Christ, as -smitten for us. Such is our rare portion in this desert world. - -Now, it is obvious that, in order to enjoy such a portion as this, our -hearts must be weaned from everything in this present evil world--from -all that would address itself to us as natural men--as men alive in -the flesh. A worldly heart--a carnal mind, would neither find Christ -in the Word, nor enjoy Him if found. The manna was so pure and -delicate that it could not bear contact with earth. It fell upon the -dew (see Numb. xi. 9.), and had to be gathered ere the sun was up. -Each one, therefore, had to rise early and seek his daily portion. So -it is with the people of God now. The heavenly Manna must be gathered -fresh every morning. Yesterday's Manna will not do for to-day, nor -to-day's for to-morrow. We must feed upon Christ every day, with fresh -energy of the Spirit, else we shall cease to grow. Moreover, we must -make Christ our primary object. We must seek Him "_early_," before -"other things" have had time to take possession of our poor -susceptible hearts. Many of us, alas! fail in this, We give Christ a -secondary place, and the consequence is, we are left feeble and -barren. The enemy, ever watchful, takes advantage of our excessive -spiritual indolence to rob us of the blessedness and strength which -flow from feeding upon Christ. The new life in the believer can _only_ -be nourished and sustained by Christ. "As the living Father hath sent -Me, and I live by the Father; so he that eateth Me, even he shall live -by Me." (John vi. 57.) - -The grace of the Lord Jesus Christ, as the One who came down from -heaven to be His people's food, is ineffably precious to the renewed -soul; but, in order to enjoy Him thus, we need to realize ourselves as -in the wilderness, separated to God in the power of accomplished -redemption. If I am walking with God through the desert, I shall be -satisfied with the food which He provides, and that is, Christ as come -down from heaven. "The old corn of the land of Canaan" has its -antitype in _Christ ascended up_ on high, and seated in the glory. As -such, He is the proper food of those who, by faith, know themselves as -raised up together, and seated together in Him in the heavenlies. But -the Manna, that is, _Christ as come down_ from heaven, is for the -people of God in their wilderness life and experience. As a people -journeying down here, we need a Christ who also journeyed down here; -as a people seated in spirit up there, we have a Christ who is seated -up there. This may help to explain the difference between the manna -and the old corn of the land. It is not a question of redemption; that -we have in the blood of the cross, and there alone. It is simply the -provision which God has made for His people, according to their varied -attitudes, whether as actually toiling in the desert, or in spirit -taking possession of the heavenly inheritance. - -What a striking picture is presented by Israel in the wilderness! -Egypt was behind them, Canaan before them, and the sand of the desert -around them; while they themselves were called to look up to heaven -for their daily supply. The wilderness afforded not one blade of grass -nor one drop of water for the Israel of God. In Jehovah alone was -their portion. Most touching illustration of God's pilgrim people in -this wilderness world! They have nothing here. Their life, being -heavenly, can only be sustained by heavenly things. Though _in_ the -world, they are not _of_ it, for Christ has chosen them out of it. As -a heaven-born people, they are on their way to their birth-place, and -sustained by food sent from thence. Theirs is an upward and onward -course. The glory leads _only_ thus. It is utterly vain to cast the -eye backward in the direction of Egypt; not a ray of the glory can -there be discerned. "They looked _toward the wilderness_, and behold -the glory of the Lord appeared in the cloud." Jehovah's chariot was in -the wilderness, and all who desired companionship with Him should be -there likewise; and if there, the heavenly manna should be their food, -and that alone. - -True, this manna was strange sustenance, such as an Egyptian could -never understand, appreciate, or live upon; but those who had been -"baptized in the cloud and in the sea" could, if walking in -consistency with that significant baptism, enjoy and be nourished by -it. Thus is it now in the case of the true believer. The worldling -cannot understand how he lives. Both his life and that which sustains -it lie entirely beyond the range of nature's keenest vision. Christ is -his life, and on Christ he lives. He feeds, by faith, upon the -powerful attractions of One who, though being "God over all, blessed -forever," "took upon Him the form of a servant, and was made in the -likeness of men." (Phil. ii. 7.) He traces Him from the bosom of the -Father to the cross, and from the cross to the throne, and finds Him, -in every stage of His journey, and in every attitude of His life, to -be most precious food for his new man. All around, though, in fact, -Egypt, is morally a waste howling wilderness, affording nothing for -the renewed mind; and just in proportion as the Christian finds any -material to feed upon must his spiritual man be hindered in his -progress. The only provision which God has made is the heavenly Manna, -and on this the true believer should ever feed. - -It is truly deplorable to find Christians seeking after the things of -this world. It proves, very distinctly, that they are "loathing" the -heavenly Manna, and esteeming it "light food;" they are ministering to -that which they ought to mortify. The activities of the new life will -ever show themselves in connection with the subjugation of "the old -man with his deeds;" and the more that is accomplished, the more will -we desire to feed upon the "Bread which strengthens man's heart." As -in nature, the more we exercise, the better the appetite, so in grace, -the more our renewed faculties are called into play, the more we feel -the need of feeding, each day, upon Christ. It is one thing to know -that we have life in Christ, together with full forgiveness and -acceptance before God, and it is quite another to be in habitual -communion with Him--feeding upon Him by faith--making Him the -exclusive food of our souls. Very many profess to have found pardon -and peace in Jesus, who, in reality, are feeding upon a variety of -things which have no connection with Him. They feed their minds with -the newspapers and the varied frivolous and vapid literature of the -day. Will they find Christ there? Is it by such instrumentality that -the Holy Ghost ministers Christ to the soul? Are these the pure -dew-drops on which the heavenly Manna descends for the sustenance of -God's redeemed in the desert? Alas! no; they are the gross materials -in which the carnal mind delights. How, then, can a true Christian -live upon such? We know, by the teaching of God's Word, that he -carries about with him two natures; and it may be asked, Which of the -two is it that feeds upon the world's news and the world's -literature?--Is it the old, or the new? There can be but one reply. -Well, then, which of the two am I desirous of cherishing? Assuredly my -conduct will afford the truest answer to this inquiry. If I sincerely -desire to grow in the divine life--if my one grand object is to be -assimilated and devoted to Christ--if I am earnestly breathing after -an extension of God's kingdom _within_, I shall, without doubt, seek -continually that character of nourishment which is designed of God to -promote my spiritual growth. This is plain. A man's acts are always -the truest index of his desires and purposes. Hence, if I find a -professing Christian neglecting his Bible, yet finding abundance of -time--yea, some of his choicest hours--for the newspaper, I can be at -no loss to decide as to the true condition of his soul. I am sure he -cannot be spiritual--cannot be feeding upon, living for, or witnessing -to, Christ. - -If an Israelite neglected to gather, in the freshness of the morning -hour, his daily portion of the divinely appointed food, he would -speedily have become lacking in strength for his journey. Thus is it -with us. We must make Christ the paramount object of our soul's -pursuit, else our spiritual life will inevitably decline. We cannot -even feed upon feelings and experiences connected with Christ, for -they, inasmuch as they are fluctuating, cannot form our spiritual -nourishment. It was Christ yesterday, and it must be Christ to-day, -and Christ forever. Moreover, it will not do to feed partly on Christ -and partly on other things. As in the matter of _life_ it is Christ -_alone_, so in the matter of _living_ it must be Christ _alone_. As we -cannot mingle any thing with that which _imparts_ life, so neither can -we mingle any thing with that which _sustains_ it. - -It is quite true that, in spirit, and by faith, we can even now feed -upon a risen and glorified Christ, ascended up to heaven in virtue of -accomplished redemption, as prefigured by "the old corn of the land." -(See Joshua v.) And not only so, but we know that when God's redeemed -shall have entered upon those fields of glory, rest, and immortality -which lie beyond the Jordan, they shall, in actual fact, be done with -wilderness food; but they will not be done with Christ, nor with the -remembrance of that which constitutes the specific nourishment of -their desert life. - -Israel were never to forget, amid the milk and honey of the land of -Canaan, that which had sustained them during their forty years' -sojourn in the wilderness. "This is the thing which the Lord -commandeth: 'Fill an omer of it to be kept for your generations; that -they may see the bread wherewith I have fed you in the wilderness, -when I brought you forth from the land of Egypt.'... As the Lord -commanded Moses, so Aaron laid it up before the testimony, to be -kept." (Ver. 32-34.) Most precious memorial of the faithfulness of -God! He did not suffer them to die of hunger, as their foolish hearts -had unbelievingly anticipated. He rained bread from heaven for them, -fed them with angels' food, watched over them with all the tenderness -of a nurse, bore with them, carried them on eagles' wings, and, had -they only continued on the proper ground of grace, He would have put -them in eternal possession of all the promises made to their fathers. -The pot of manna, therefore, containing, as it did, a man's daily -portion, and laid up before the Lord, furnishes a volume of truth. -There was no worm therein, nor aught of taint. It was the record of -Jehovah's faithfulness in providing for those whom He had redeemed out -of the hand of the enemy. - -Not so, however, when man hoarded it up for himself. Then the symptoms -of corruptibility soon made their appearance. We cannot, if entering -into the truth and reality of our position, hoard up. It is our -privilege, day by day, to enter into the preciousness of Christ, as -the One who came down from heaven to give life unto the world. But if -any, in forgetfulness of this, should be found hoarding up for -to-morrow, that is, laying up truth beyond his present need, instead -of turning it to profit in the way of renewing strength, it will -surely become corrupt. This is a salutary lesson for us. It is a -deeply solemn thing to learn truth; for there is not a principle which -we profess to have learnt which we shall not have to prove -practically. God will not have us theorists. One often trembles to -hear persons make high professions and use expressions of intense -devotedness, whether in prayer or otherwise, lest, when the hour of -trial comes, there may not be the needed spiritual power to carry out -what the lips have uttered. - -There is a great danger of the intellect's outstripping the conscience -and the affections. Hence it is that so many seem, at first, to make -such rapid progress up to a certain point; but there they stop short -and appear to retrograde. Like an Israelite gathering up more manna -than he required for one day's food. He might appear to be -accumulating the heavenly food far more diligently than others; yet -every particle beyond the day's supply was not only useless, but far -worse than useless, inasmuch as it "bred worms." Thus is it with the -Christian. He must _use_ what he gets,--he must feed upon Christ as a -matter of actual need, and the need is brought out in actual service. -The character and ways of God, the preciousness and beauty of Christ, -and the living depths of the Word, are only unfolded to faith and -need. It is as we use what we receive that more will be given. The -path of the believer is to be a practical one; and here it is that so -many of us come short. It will often be found that those who get on -most rapidly in theory are the slowest in the practical and -experimental elements, because it is more a work of intellect than of -heart and conscience. We should ever remember that Christianity is not -a set of opinions, a system of dogmas, or a number of views; it is -pre-eminently a living reality,--a personal, practical, powerful -thing, telling itself out in all the scenes and circumstances of daily -life, shedding its hallowed influence over the entire character and -course, and imparting its heavenly tone to every relationship which -one may be called of God to fill. In a word, it is that which flows -from being associated and occupied with Christ. This is Christianity. -There may be clear views, correct notions, sound principles, without -any fellowship with Jesus; but an orthodox creed without Christ will -prove a cold, barren, dead thing. - -Christian reader, see carefully to it that you are not only saved by -Christ, but also living on Him. Make Him the daily portion of your -soul. Seek Him "_early_," seek him "_only_." When any thing solicits -your attention, ask the question, Will this bring Christ to my heart? -Will it unfold Him to my affections, or draw me near to His Person? If -not, reject it at once: yes, reject it, though it present itself under -the most specious appearance and with the most commanding authority. -If your honest purpose be to get on in the divine life, to progress in -spirituality, to cultivate personal acquaintance with Christ, then -challenge your heart solemnly and faithfully as to this. Make Christ -your habitual food. Go, gather the Manna that falls on the dew-drops, -and feed upon it with an appetite sharpened by a diligent walk with -God through the desert. May the rich grace of God the Holy Ghost -abundantly strengthen you in all this![9] - - [9] My reader will find it profitable to turn to the sixth of John, - and prayerfully meditate upon it, in connection with the subject of - the manna. The passover being near, Jesus feeds the multitude, and - then takes His departure to a mountain, there to be alone. From thence - He comes to the relief of His distressed people tossed upon the - troubled waters. After this, He unfolds the doctrine of His Person and - work, and declares how He was to give His flesh for the life of the - world, and that none could have life save by eating His flesh and - drinking His blood. Finally, He speaks of Himself as ascending up - where He was before and of the quickening power of the Holy Ghost. It - is, indeed, a rich and copious chapter, in which the spiritual reader - will find a vast fund of truth for the comfort and edification of his - soul. - -There is one point more in our chapter which we shall notice, namely, -the institution of the Sabbath, in its connection with the manna and -Israel's position as here set forth. From the second chapter of -Genesis down to the chapter now before us, we find no mention made of -this institution. This is remarkable. Abel's sacrifice, Enoch's walk -with God, Noah's preaching, Abraham's call, together with the detailed -history of Isaac, Jacob, and Joseph, are all presented; but there is -no allusion to the Sabbath until we find Israel recognized as a people -in relationship and consequent responsibility to Jehovah. The Sabbath -was interrupted in Eden; and here we find it again instituted for -Israel in the wilderness. But, alas! man has no heart for God's rest. -And it came to pass that "there went out some of the people on the -seventh day for to gather, and they found none. And the Lord said unto -Moses, 'How long refuse ye to keep My commandments and My laws? See, -for that the Lord hath given you the Sabbath, therefore He giveth you -on the sixth day the bread of two days: abide ye every man in his -place; let no man go out of his place on the seventh day.'" (Ver. -27-29.) God would have His people enjoying sweet repose with Himself. -He would give them rest, food, and refreshment, even in the -wilderness. But man's heart is not disposed to rest with God. The -people could remember and speak of the time when they "_sat_ by the -flesh pots" in Egypt, but they could not appreciate the blessedness of -sitting in their tents, enjoying with God "the rest of the holy -Sabbath," feeding upon the heavenly manna. - -And, be it remarked, that the Sabbath is here presented as a matter of -gift.--"The Lord hath _given_ you the Sabbath." Further on in this -book we shall find it put in the form of a law, with a curse and a -judgment attached to it in the case of disobedience. But whether -fallen man gets a privilege or a law, a blessing or a curse, it is all -alike. His _nature_ is bad. He can neither rest with nor work for God. -If God works and makes a rest for him, he will not keep it; and if God -tells him to work, he will not do it. Such is man. He has no heart for -God. He can make use of the name of the Sabbath as a something to -exalt himself, or as the badge of his own religiousness; but when we -turn to Exodus xvi, we find that he cannot prize _God's_ Sabbath as a -_gift_, and when we turn to Numbers xv. 32-36, we find he cannot keep -it as a _law_. - -Now, we know that the Sabbath, as well as the manna, was a type. In -itself, it was a real blessing--a sweet mercy from the hand of a -loving and gracious God, who would relieve the toil and travail of a -sin-stricken earth by the refreshment of one day of rest out of the -seven. Whatever way we look at the institution of the Sabbath, we must -see it to be pregnant with richest mercy,--whether we view it in -reference to man or to the animal creation. And, albeit, that -Christians observe the first day of the week--the Lord's day--and -attach to it its proper principles, yet is the gracious providence -equally observable, nor would any mind at all governed by right -feelings, seek, for a moment, to interfere with such a signal mercy. -"The Sabbath was made for man;" and although man never has kept it, -according to the divine thought about it, that does not detract from -the grace which shines in the appointment of it, nor divest it of its -deep significancy as a type of that eternal rest which remains for the -people of God, or as a shadow of that substance which faith now enjoys -in the Person and work of a risen Christ. - -Let not the reader therefore suppose that in any thing which has been -or may be stated in these pages the object is to touch, in the -slightest degree, the merciful provision of one day's rest for man and -the animal creation, much less to interfere with the distinct place -which the Lord's day occupies in the New Testament. Nothing is further -from the writer's thoughts. As a man he values the former, and as a -Christian he rejoices in the latter, far too deeply to admit of his -penning or uttering a single syllable which would interfere with -either the one or the other. He would only ask the reader to weigh, -with a dispassionate mind, in the balance of Holy Scripture, every -line and every statement, and not form any harsh judgment beforehand. - -This subject will come before us again, in our further meditations, if -the Lord will. May we learn to value more the rest which our God has -provided for us in Christ, and while enjoying Him as our rest, may we -feed upon Him as the "hidden Manna," laid up, in the power of -resurrection, in the inner sanctuary,--the record of what God has -accomplished, on our behalf, by coming down into this world, in His -infinite grace, in order that we might be before Him according to the -perfectness of Christ, and feed on His unsearchable riches forever. - - - - -CHAPTER XVII. - - -"And all the congregation of the children of Israel journeyed from the -wilderness of Sin, after their journeys, according to the commandment -of the Lord, and pitched in Rephidim: and there was no water for the -people to drink. Wherefore the people did chide with Moses, and said, -'Give us water that we may drink.' And Moses said unto them, 'Why -chide ye with me? Wherefore do ye tempt the Lord?'" (Chap. xvii. 1, -2.) Did we not know something of the humiliating evil of our own -hearts, we should be quite at a loss to account for Israel's marvelous -insensibility to all the Lord's goodness, faithfulness, and mighty -acts. They had just seen bread descending from heaven to feed six -hundred thousand people in the wilderness; and now they are "ready to -stone" Moses for bringing them out into the wilderness to kill them -with thirst. Nothing can exceed the desperate unbelief and wickedness -of the human heart save the superabounding grace of God. In that grace -alone can any one find relief under the growing sense of his evil -nature which circumstances tend to make manifest. Had Israel been -transported directly from Egypt to Canaan, they would not have made -such sad exhibitions of what the human heart is, and, as a -consequence, they would not have proved such admirable ensamples or -types for us; but their forty years' wandering in the desert furnishes -us with a volume of warning, admonition, and instruction, fruitful -beyond conception. From it we learn, amongst many other things, the -unvarying tendency of the heart to distrust God. Any thing, in short, -for it but God. It would rather lean upon a cobweb of human resources -than upon the arm of an omnipotent, all-wise, and infinitely gracious -God; and the smallest cloud is more than sufficient to hide from its -view the light of His blessed countenance. Well, therefore, may it be -termed "an evil heart of unbelief," which will ever show itself ready -to "depart from the living God." - -It is interesting to note the two great questions raised by unbelief -in this and the preceding chapter. They are precisely similar to those -which spring up within and around us every day, namely, "What shall we -eat? and What shall we drink? We do not find the people raising the -third question in the category--"Wherewithal shall we be clothed?" But -here are the questions of the wilderness--"_What?_" "_Where?_" -"_How?_" Faith has a brief but comprehensive answer to all the three, -namely, GOD! Precious, perfect answer! O that the writer and the -reader were more thoroughly acquainted with its force and fullness! We -assuredly need to remember, when placed in a position of trial, that -"there hath no temptation taken us but such as is common to man: but -God is faithful, who will not suffer you to be tempted above that ye -are able; but will with the temptation also make a way to escape, [or, -an "issue"--{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~},] that ye may be able to bear it." (1 Cor. x. 13.) -Whenever we get into trial, we may feel confident that with the trial -there is an issue, and all we need is a broken will and a single eye -to see it. - -"And Moses cried unto the Lord, saying, 'What shall I do unto this -people? they be almost ready to stone me.' And the Lord said unto -Moses, 'Go on before the people, and take with thee of the elders of -Israel; and thy rod, wherewith thou smotest the river, take in thine -hand, and go. Behold, I will stand before thee there upon the rock in -Horeb, and thou shalt smite the rock, and there shall come water out -of it, that the people may drink.' And Moses did so in the sight of -the elders of Israel." (Ver. 4-6.) Thus all is met by the most perfect -grace. Every murmur brings out a fresh display. Here we have the -refreshing stream gushing from the smitten rock--beauteous type of -the Spirit given as the fruit of Christ's accomplished sacrifice. In -chapter xvi, we have a type of Christ coming down from heaven to give -life to the world. In chapter xvii, we have a type of the Holy Ghost, -"shed forth" in virtue of Christ's finished work. "They drank of that -spiritual Rock that followed them, and that Rock was Christ." (1 Cor. -x. 4.) But who could drink till the Rock was smitten? Israel might -have gazed on that rock and died of thirst while gazing; but until -smitten by the rod of God, it could yield no refreshment. This is -plain enough. The Lord Jesus Christ was the centre and foundation of -all God's counsels of love and mercy. Through Him all blessing was to -flow to man. The streams of grace were designed to gush forth from -"the Lamb of God;" but then it was needful that the Lamb should be -slain--that the work of the cross should be an accomplished fact--ere -any of these things could be actualized. It was when the Rock of Ages -was cleft by the hand of Jehovah that the flood-gates of eternal love -were thrown wide open, and perishing sinners invited, by the testimony -of the Holy Ghost, to "drink abundantly," drink deeply, drink freely. -"The gift of the Holy Ghost" is the result of the Son's accomplished -work upon the cross. "The promise of the Father" could not be -fulfilled until Christ had taken His seat at the right hand of the -Majesty in the heavens, having wrought out perfect righteousness, -answered all the claims of holiness, magnified the law and made it -honorable, borne the unmitigated wrath of God against sin, exhausted -the power of death, and deprived the grave of its victory. He, having -done all this, "ascended up on high, led captivity captive, and gave -gifts unto men. Now that He ascended, what is it but that He also -descended first into the lower parts of the earth? He that descended -is the same also that ascended up far above all heavens, that He might -fill all things." (Eph. iv. 8-10.) - -This is the true foundation of the Church's peace, blessedness, and -glory forever. Until the rock was smitten, the stream was pent up, and -man could do nothing. What human hand could bring forth water from a -flinty rock? And so we may ask, What human righteousness could afford -a warrant for opening the flood-gates of divine love? This is the true -way in which to test man's competency. He could not, by his doings, -his sayings, or his feelings, furnish a ground for the mission of the -Holy Ghost. Let him be or do what he may, he could not do this. But -thank God, it is done; Christ has finished the work; the true Rock has -been smitten, and the refreshing stream has issued forth, so that -thirsty souls may drink. "The water that I shall give him," says -Christ, "shall be in him a well of water, springing up into -everlasting life." (John iv. 14.) Again: "In the last day, that great -day of the feast, Jesus stood and cried, saying, 'If any man thirst, -let him come unto Me and drink. He that believeth on Me, as the -Scripture hath said, out of his belly shall flow rivers of living -water.' (But this spake He of the Spirit, which they that believe on -Him should receive; for the Holy Ghost was not yet given, because that -Jesus was not yet glorified.)" (John vii. 37-39; compare, also, Acts -xix. 2.) - -Thus, as in the manna we have a type of Christ, so in the stream -gushing from the rock we have a type of the Holy Ghost. "If thou -knewest the gift of God [_i.e._, Christ], ... thou wouldest have asked -of Him, and He would have given thee living water [_i.e._, the -Spirit]." - -Such, then, is the teaching conveyed to the spiritual mind by the -smitten rock; but the name of the place in which this significant type -was presented is a standing memorial of man's unbelief.--"He called -the name of the place Massah [_i.e._, Temptation], and Meribah -[_i.e._, Chiding], because of the chiding of the children of Israel, -and because they tempted the Lord, saying, 'Is the Lord among us, or -not?'" (Ver. 7.) After such repeated assurances and evidences of -Jehovah's presence, to raise such an inquiry proves the deep-seated -unbelief of the human heart. It was, in point of fact, tempting Him. -Thus did the Jews, in the day of Christ's presence amongst them, seek -of Him a sign from heaven, tempting Him. Faith never acts thus; it -believes in and enjoys the divine presence, not by a sign, but by the -knowledge of Himself. It knows He is there to be enjoyed, and it -enjoys Him. Lord, grant us a more artless spirit of confidence! - -The next point suggested by our chapter is one of special interest to -us. "Then came Amalek and fought with Israel in Rephidim. And Moses -said unto Joshua, 'Choose us out men, and go out, fight with Amalek: -to-morrow I will stand on the top of the hill with the rod of God in -mine hand.'" (Ver. 8, 9.) The gift of the Holy Ghost leads to -conflict. The light rebukes and conflicts with the darkness. Where all -is dark there is no struggle; but the very feeblest struggle bespeaks -the presence of light. "The flesh lusteth against the Spirit, and the -Spirit against the flesh; and these are contrary the one to the other, -so that ye should not do the things that ye would." (Gal. v. 17.) Thus -it is in the chapter before us; we have the rock smitten and the water -flowing forth, and immediately we read, "Then came Amalek and fought -with Israel." - -This is the first time that Israel are seen in conflict with an -external foe. Up to this point, the Lord had fought for them, as we -read in chapter xiv, "The Lord shall fight for you, and ye shall hold -your peace." But now the word is, "Choose us out _men_." True, God -must now fight _in_ Israel, as, before, He had fought _for_ them. This -marks the difference, as to the type; and as to the antitype, we know -that there is an immense difference between Christ's battles _for_ us, -and the Holy Ghost's battles _in_ us. The former, blessed be God, are -all over, the victory gained, and a glorious and an everlasting peace -secured: the latter, on the contrary, are still going on. - -Pharaoh and Amalek represent two different powers or influences. -Pharaoh represents the hindrance to Israel's deliverance from Egypt: -Amalek represents the hindrance to their walk with God through the -wilderness. Pharaoh used the things of Egypt to keep Israel from -serving the Lord; he therefore prefigures Satan, who uses "this -present evil world" against the people of God: Amalek, on the other -hand, stands before us as the type of the flesh. He was the grandson -of Esau, who preferred a mess of pottage to the birthright. (See Gen. -xxxvi. 12.) He was the first who opposed Israel after their baptism -"in the cloud and in the sea." These facts serve to fix his character -with great distinctness; and, in addition to these, we know that Saul -was set aside from the kingdom of Israel in consequence of his failing -to destroy Amalek. (1 Sam. xv.) And further, we find that Haman is the -last of the Amalekites of whom we find any notice in Scripture. He was -hanged on a gallows in consequence of his wicked attempt against the -seed of Israel. (See Esther.) No Amalekite could obtain entrance into -the congregation of the Lord. And finally, in the chapter now before -us, the Lord declares perpetual war with Amalek. - -All these circumstances may be regarded as furnishing conclusive -evidence of the fact that Amalek is a type of the flesh. The -connection between his conflict with Israel and the water flowing out -of the rock is most marked and instructive, and in full keeping with -the believer's conflict with his evil nature, which conflict is, as we -know, consequent upon his having the new nature, and the Holy Ghost -dwelling therein. Israel's conflict began when they stood in the full -power of redemption, and had tasted "that spiritual meat, and drunk of -that spiritual Rock." Until they met Amalek, they had nothing to do. -They did not cope with Pharaoh; they did not break the power of Egypt, -nor snap asunder the chains of its thraldom; they did not divide the -sea, nor submerge Pharaoh's hosts beneath its waves; they did not -bring down bread from heaven, nor draw forth water out of the flinty -rock;--they neither had done, nor could they do, any of these things; -but now they are called to fight with Amalek. All the previous -conflict had been between Jehovah and the enemy. They had but to -"stand still" and gaze upon the mighty triumphs of Jehovah's -outstretched arm, and enjoy the fruits of victory. The Lord had fought -_for_ them; but now He fights _in_ or _by_ them. - -Thus is it also with the Church of God. The victories on which her -eternal peace and blessedness are founded were gained, single-handed, -by Christ _for_ her. He was alone on the cross, alone in the tomb. The -Church had to stand aside, for how could she be there?--how could she -vanquish Satan, endure the wrath of God, or rob death of its sting? -Impossible. These things lay far beyond the reach of sinners, but not -beyond the reach of Him who came to save them, and who alone was able -to bear upon His shoulder the ponderous weight of all their sins, and -roll the burden away forever, by His infinite sacrifice, so that God -the Holy Ghost, proceeding from God the Father, in virtue of the -perfect atonement of God the Son, can take up His abode in the Church -collectively, and in each member thereof individually. - -Now it is when the Holy Ghost thus takes up His abode in us, -consequent upon Christ's death and resurrection, that our conflict -begins. Christ has fought _for_ us; the Holy Ghost fights _in_ us. The -very fact of our enjoying this first rich spoil of victory, puts us -into direct conflict with the foe; but the comfort is that we are -victors ere we enter upon the field of conflict at all. The believer -approaches to the battle singing, "Thanks be to God which giveth us -the victory through our Lord Jesus Christ." (1 Cor. xv. 57.) We do -not, therefore, fight uncertainly, or as those that beat the air, -while we seek to keep under the body and bring it into subjection. (1 -Cor. ix. 26, 27.) "We are more than conquerors through Him that loved -us." (Rom. viii. 37.) The grace in which we stand renders the flesh -utterly void of power to lord it over us. (See Rom. vi, passim.) If -the law is "the strength of sin," grace is the weakness thereof. The -former gives sin power over us; the latter gives us power over sin. - -"And Moses said unto Joshua, 'Choose us out men, and go out, fight -with Amalek: to-morrow I will stand on the top of the hill with the -rod of God in mine hand.' So Joshua did as Moses had said unto him, -and fought with Amalek; and Moses, Aaron, and Hur went up to the top -of the hill. And it came to pass; when Moses held up his hand, that -Israel prevailed; and when he let down his hand, Amalek prevailed. But -Moses' hands were heavy; and they took a stone and put it under him, -and he sat thereon; and Aaron and Hur stayed up his hands, the one on -the one side and the other on the other side; and his hands were -steady until the going down of the sun. And Joshua discomfited Amalek -and his people with the edge of the sword." (Verses 9-13.) - -We have here two distinct things, namely, conflict and intercession. -Christ is on high _for_ us, while the Holy Ghost carries on the mighty -struggle _in_ us. The two things go together. It is as we enter by -faith into the prevalency of Christ's intercession on our behalf that -we make head against our evil nature. - -Some there are who seek to overlook the fact of the Christian's -conflict with the flesh. They look upon regeneration as a total change -or renewal of the old nature. Upon this principle it would necessarily -follow that the believer has nothing to struggle with. If my nature is -renewed, what have I to contend with? Nothing. There is nothing -within, inasmuch as my old nature is made new; and nothing without can -affect me, inasmuch as there is no response from within. The world has -no charms for one whose flesh is entirely changed, and Satan has -nothing by or on which to act. To all who maintain such a theory, it -may be said that they seem to forget the place which Amalek occupies -in the history of the people of God. Had Israel conceived the idea -that when Pharaoh's hosts were gone their conflict was at an end, they -would have been sadly put about when Amalek came upon them. The fact -is, _theirs_ only then began. Thus it is with the believer, for "all -these things happened unto Israel for ensamples, and they are written -for our admonition." (1 Cor. x. 11.) But there could be no "type," no -"ensample," no "admonition," in "these things" for one whose old -nature is made new. Indeed, such an one can have but little need of -any of those gracious provisions which God has made in His kingdom for -those who are the subjects thereof. - -We are distinctly taught in the Word that the believer carries about -with him that which answers to Amalek, that is, "the flesh"--"the old -man"--"the carnal mind." (Rom. vi. 6; viii. 7; Gal. v. 17.) Now, if -the Christian, upon perceiving the stirrings of his evil nature, -begins to doubt his being a Christian, he will not only render himself -exceedingly unhappy, but also deprive himself of his vantage-ground -against the enemy. The flesh exists in the believer and will be there -to the end of the chapter. The Holy Ghost fully recognizes it as -existing, as we may easily see, from various parts of the New -Testament. In Romans vi. we read, "Let not sin therefore _reign_ in -your mortal bodies." Such a precept would be entirely uncalled for if -the flesh were not existing in the believer. It would be out of -character to tell us not to let sin reign, if it were not actually -dwelling in us. There is a great difference between dwelling and -reigning. It dwells in a believer, but it reigns in an unbeliever. - -However, though it dwells in us, we have, thank God, a principle of -power over it. "Sin shall not have dominion over you; for ye are not -under the law, but under grace." The grace which, by the blood of the -cross, has put away sin, insures us the victory, and gives us present -power over its indwelling principle. - -We have died to sin, and hence it has no claim over us. "He that has -died is justified from sin." "Knowing this, that our old man has been -crucified with Him, that the body of sin might be destroyed, that -henceforth we should not serve sin." (Rom. vi. 6.) "And Joshua -discomfited Amalek and his people with the edge of the sword." All was -victory; and Jehovah's banner floated over the triumphant host, -bearing the sweet and heart-sustaining inscription, "Jehovah-nissi" -(the Lord my banner). The assurance of victory should be as complete -as the sense of forgiveness, seeing both alike are founded upon the -great fact that Jesus died and rose again. It is in the power of this -that the believer enjoys a purged conscience and subdues indwelling -sin. The death of Christ having answered all the claims of God in -reference to our sins, His resurrection becomes the spring of power in -all the details of conflict afterwards. He died _for_ us, and now He -lives _in_ us. The former gives us peace, the latter gives us power. - -It is edifying to remark the contrast between Moses on the hill and -Christ on the throne. The hands of our great Intercessor can never -hang down. His intercession never fluctuates. "He _ever_ liveth to -make intercession for us." (Heb. vii.) His intercession is -never-ceasing and all-prevailing. Having taken His place on high, in -the power of divine righteousness, He acts for us according to what He -is, and according to the infinite perfectness of what He has done. His -hands can never hang down, nor can He need any one to hold them up. -His perfect advocacy is founded upon His perfect sacrifice. He -presents us before God, clothed in His own perfections, so that though -we may ever have to keep our faces in the dust, in the sense of what -we are, yet the Spirit can only testify to us of what He is before God -for us, and of what we are in Him. "We are not in the flesh, but in -the Spirit." (Rom. viii.) We are in _the body_, as to the fact of our -condition; but we are not in _the flesh_, as to the principle of our -standing. Moreover, the flesh is in us, though we are dead to it; but -we are not in the flesh, because we are alive with Christ. - -We may further remark, on this chapter, that Moses had the rod of God -with him on the hill--the rod with which he had smitten the rock. This -rod was the expression or symbol of the power of God, which is seen -alike in atonement and intercession. When the work of atonement was -accomplished, Christ took His seat in heaven, and sent down the Holy -Ghost to take up His abode in the Church; so that there is an -inseparable connection between the work of Christ and the work of the -Spirit. There is the application of the power of God in each. - - - - -CHAPTER XVIII. - - -We here arrive at the close of a very marked division of the book of -Exodus. We have seen God, in the exercise of His perfect grace, -visiting and redeeming His people, bringing them forth out of the land -of Egypt, delivering them first from the hand of Pharaoh and then from -the hand of Amalek. Furthermore, we have seen, in the manna, a type of -Christ come down from heaven; in the rock, a type of Christ smitten -for His people; and in the gushing stream, a type of the Spirit given. -Then follows, in striking and beautiful order, a picture of the future -glory, divided into its three grand departments, namely, "the Jew, the -Gentile, and the Church of God." - -During the period of Moses' rejection by his brethren, he was taken -apart and presented with a bride--the companion of his rejection. We -were led to see, at the opening of this book, the character of Moses' -relationship with this bride. He was "a husband by blood" to her. This -is precisely What Christ is to the Church. Her connection with Him is -founded upon death and resurrection; and she is called to fellowship -with His sufferings. It is, as we know, during the period of Israel's -unbelief and of Christ's rejection that the Church is called out; and -when the Church is complete, according to the divine counsels--when -the "fullness of the Gentiles is come in"--Israel shall again be -brought into notice. - -Thus it was with Zipporah and Israel of old. Moses had sent her back -during the period of his mission to Israel; and when the latter were -brought forth as a fully delivered people, we read that "Jethro, -Moses' father-in-law, took Zipporah, Moses' wife, after he had sent -her back, and her two sons, of which the name of the one was Gershom; -'For,' he said, 'I have been an alien in a strange land;' and the name -of the other was Eliezer; 'For the God of my fathers,' said he, 'was -mine help, and delivered me from the sword of Pharaoh.' And Jethro, -Moses' father-in-law, came with his sons and his wife unto Moses into -the wilderness, where he encamped at the mount of God. And he said -unto Moses, 'I, thy father-in-law, Jethro, am come unto thee, and thy -wife and her two sons with her.' And Moses went out to meet his -father-in-law, and did obeisance, and kissed him; and they asked each -other of their welfare; and they came into the tent. And Moses told -his father-in-law all that the Lord had done unto Pharaoh and to the -Egyptians for Israel's sake, and all the travail that had come upon -them by the way, and how the Lord delivered them. And Jethro rejoiced -for all the goodness which the Lord had done to Israel, whom He had -delivered from the hand of the Egyptians. And Jethro said, 'Blessed be -the Lord, who hath delivered you out of the hand of the Egyptians, -and out of the hand of Pharaoh; who hath delivered the people from -under the hand of the Egyptians. Now I know that the Lord is greater -than all gods; for in the thing wherein they dealt proudly He was -above them.' And Jethro, Moses' father-in-law, took a burnt-offering -and sacrifices for God; and Aaron came, and all the elders of Israel, -to eat bread with Moses' father-in-law before God." (Chap. xviii. -2-12.) - -This is a deeply interesting scene. The whole congregation assembled -in triumph before the Lord, the Gentile presenting sacrifice, and in -addition, to complete the picture, the bride of the deliverer, -together with the children whom God had given him, are all introduced. -It is, in short, a singularly striking foreshadowing of the coming -kingdom. "The Lord will give grace and glory." We have already seen, -in what we have traveled over of this book, very much of the actings -of "grace;" and here we have, from the pencil of the Holy Ghost, a -beauteous picture of "glory,"--a picture which must be regarded as -peculiarly important, as exhibiting the varied fields in which that -glory shall be manifested. - -"The Jew, the Gentile, and the Church of God" are scriptural -distinctions which can never be overlooked without marring that -perfect range of truth which God has revealed in His holy Word. They -have existed ever since the mystery of the Church was fully developed -by the ministry of the apostle Paul, and they shall exist throughout -the millennial age. Hence, every spiritual student of Scripture will -give them their due place in his mind. - -The apostle expressly teaches us, in his epistle to the Ephesians, -that the mystery of the Church had not been made known, in other ages, -to the sons of men, as it was revealed to him. But though not directly -revealed, it had been shadowed forth in one way or another; as, for -example, in Joseph's marriage with an Egyptian, and in Moses' marriage -with an Ethiopian. The type or shadow of a truth is a very different -thing from a direct and positive revelation of it. The great mystery -of the Church was not revealed until Christ, in heavenly glory, -revealed it to Saul of Tarsus. Hence, all who look for the full -unfolding of this mystery in the law, the prophets, or the psalms, -will find themselves engaged in unintelligent labor. When, however, -they find it distinctly revealed in the epistle to the Ephesians, they -will be able, with interest and profit, to trace its foreshadowing in -Old Testament Scripture. - -Thus we have, in the opening of our chapter, a millennial scene. All -the fields of glory lie open in vision before us. "_The Jew_" stands -forth as the great earthly witness of Jehovah's faithfulness, His -mercy, and His power. This is what the Jew has been in bygone ages, it -is what he is now, and what he will be, world without end. "The -Gentile" reads, in the book of God's dealings with the Jew, his -deepest lessons. He traces the marvelous history of that peculiar and -elect people--"a people terrible from their beginning hitherto;" he -sees thrones and empires overturned, nations shaken to their centre, -every one and every thing compelled to give way, in order to establish -the supremacy of that people on whom Jehovah has set His love. "Now I -know," he says, "that the Lord is greater than all gods; for in the -thing wherein they dealt proudly He was above them." (Ver. 11.) Such -is the confession of "the Gentile" when the wondrous page of Jewish -history lies open before him. - -Lastly, "_the Church of God_" collectively, as prefigured by Zipporah, -and the members thereof individually, as seen in Zipporah's sons, are -presented as occupying the most intimate relationship with the -deliverer. All this is perfect in its way. We may be asked for our -proofs. The answer is, "I speak as unto wise men: judge ye what I -say." We can never build a doctrine upon a type; but when a doctrine -is revealed, a type thereof may be discerned with accuracy and studied -with profit. In every case, a spiritual mind is essentially necessary, -either to understand the doctrine or discern the type. "The natural -man receiveth not the things of the Spirit of God; for they are -foolishness unto him; neither can he know them, because they are -spiritually discerned." (1 Cor. ii. 14.) - -From verse 13 to the end of our chapter, we have the appointment of -rulers, who were to assist Moses in the management of the affairs of -the congregation. This was the suggestion of Jethro, who feared that -Moses would "wear away" in consequence of his labors. In connection -with this, it may be profitable to look at the appointment of the -seventy elders in Numbers xi. Here we find the spirit of Moses crushed -beneath the ponderous responsibility which devolved upon him, and he -gives utterance to the anguish of his heart in the following accents: -"And Moses said unto the Lord, 'Wherefore hast Thou afflicted Thy -servant? And wherefore have I not found favor in Thy sight, that Thou -layest the burden of all this people upon me? Have I conceived all -this people? have I begotten them, that Thou shouldest say unto me, -Carry them in thy bosom, as a nursing father beareth the suckling -child, unto the land which Thou swarest unto their fathers?... I am -not able to bear all this people alone, because it is too heavy for -me. And if Thou deal thus with me, kill me, I pray Thee, out of hand, -if I have found favor in Thy sight; and let me not see my -wretchedness." (Numb. xi. 11-15.) - -In all this we see Moses evidently retiring from a post of honor. If -God were pleased to make him the sole instrument in managing the -assembly, it was only so much the more dignity and privilege conferred -upon him. True, the responsibility was immense; but faith would own -that God was amply sufficient for that. Here, however, the heart of -Moses failed him (blessed servant as he was), and he says, "I am not -able to bear this people _alone_, because it is to heavy for _me_." -But he was not asked to bear them alone, for God was with him. They -were not too heavy for God. It was He that was bearing them; Moses was -but the instrument. He might just as well have spoken of his rod as -bearing the people; for what was he but a mere instrument in God's -hand, as the rod was in his? It is here the servants of Christ -constantly fail; and the failure is all the more dangerous because it -wears the appearance of humility. It seems like distrust of one's -self, and deep lowliness of spirit, to shrink from heavy -responsibility; but all we need to inquire is, Has God imposed that -responsibility? If so, He will assuredly be with me in sustaining it; -and having Him with me, I can sustain any thing. With Him, the weight -of a mountain is nothing; without Him, the weight of a feather is -overwhelming. It is a totally different thing if a man, in the vanity -of his mind, thrust himself forward and take a burden upon his -shoulder which God never intended him to bear, and therefore never -fitted him to bear it; we may then surely expect to see him crushed -beneath the weight: but if God lays it upon him, He will qualify and -strengthen him to carry it. - -It is never the fruit of humility to depart from a divinely-appointed -post. On the contrary, the deepest humility will express itself by -remaining there in simple dependence upon God. It is a sure evidence -of being occupied about _self_ when we shrink from service on the -ground of inability. God does not call us unto service on the ground -of our ability, but of His own; hence, unless I am filled with -thoughts about myself, or with positive distrust of Him, I need not -relinquish any position of service or testimony because of the heavy -responsibilities attaching thereto. All power belongs to God, and it -is quite the same whether that power acts through one agent or through -seventy--the power is still the same; but if one agent refuse the -dignity, it is only so much the worse for him. God will not force -people to abide in a place of honor if they cannot trust Him to -sustain them there. The way lies always open to them to step down from -their dignity, and sink into the place where base unbelief is sure to -put us. - -Thus it was with Moses. He complained of the burden, and the burden -was speedily removed; but with it the high honor of being allowed to -carry it. "And the Lord said unto Moses, 'Gather unto Me seventy men -of the elders of Israel whom thou knowest to be the elders of the -people, and officers over them; and bring them unto the tabernacle of -the congregation, that they may stand there with thee. And I will come -down and talk with thee there: and I will take of the spirit which is -upon thee, and will put it upon them; and they shall bear the burden -of the people with thee, that thou bear it not thyself alone." (Numb. -xi. 16, 17.) There was no fresh power introduced. It was the same -spirit, whether in one or in seventy. There was no more value or -virtue in the flesh of seventy men than in the flesh of one man. "It -is the spirit that quickeneth; the flesh profiteth nothing." (John vi. -63.) There was nothing in the way of power gained, but a great deal -in the way of dignity lost, by this movement on the part of Moses. - -In the after-part of Numbers xi, we find Moses giving utterance to -accents of unbelief, which called forth from the Lord a sharp -rebuke.--"Is the Lord's hand waxed short? Thou shalt see now whether -My word shall come to pass unto thee, or not." If my reader will -compare verses 11-15 with verses 21, 22, he will see a marked and -solemn connection. The man who shrinks from responsibility, on the -ground of his own feebleness, is in great danger of calling in -question the fullness and sufficiency of God's resources. This entire -scene teaches a most valuable lesson to every servant of Christ who -may be tempted to feel himself alone or overburdened in his work. Let -such an one bear in mind that, where the Holy Ghost is working, one -instrument is as good and as efficient as seventy; and where He is not -working, seventy are of no more value than one. It all depends upon -the energy of the Holy Ghost. With Him, one man can do all, endure -all, sustain all; without Him, seventy men can do nothing. Let the -lonely servant remember, for the comfort and encouragement of his -sinking heart, that, provided he has the presence and power of the -Holy Ghost with him, he need not complain of his burden nor sigh for a -division of labor. If God honor a man by giving him a great deal of -work to do, let him rejoice therein and not murmur; for if he murmur, -he can very speedily lose his honor. God is at no loss for -instruments. He could from the stones raise up children unto Abraham, -and He can raise up from the same the needed agents to carry on His -glorious work. - -O for a heart to serve Him!--a patient, humble, self-emptied, devoted -heart,--a heart ready to serve in company, ready to serve alone,--a -heart so filled with love to Christ that it will find its joy, its -chief joy, in serving Him, let the sphere or character of service be -what it may! This assuredly is the special need of the day in which -our lot is cast. May the Holy Ghost stir up our hearts to a deeper -sense of the exceeding preciousness of the name of Jesus, and enable -us to yield a fuller, clearer, more unequivocal response to the -changeless love of His heart! - - - - -CHAPTER XIX. - - -We have now arrived at a most momentous point in Israel's history. We -are called to behold them standing at the foot of "the mount that -might be touched, and that burned with fire." The fair millennial -scene which opened before us in the preceding chapter has passed away. -It was but a brief moment of sunshine in which a very vivid picture of -the kingdom was afforded; but the sunshine was speedily followed by -the heavy clouds which gathered around that "palpable mount," where -Israel, in a spirit of dark and senseless legality, abandoned -Jehovah's covenant of pure grace for man's covenant of works. -Disastrous movement! A movement fraught with the most dismal results. -Hitherto, as we have seen, no enemy could stand before Israel,--no -obstacle was suffered to interrupt their onward and victorious march. -Pharaoh's hosts were overthrown, Amalek and his people were -discomfited with the edge of the sword: all was victory, because God -was acting on behalf of His people, in pursuance of His promise to -Abraham, Isaac, and Jacob. - -In the opening verses of the chapter now before us, the Lord -recapitulates His actings toward Israel in the following touching and -beautiful language: "Thus shalt thou say to the house of Jacob, and -tell the children of Israel: Ye have seen what I did unto the -Egyptians, and how I bare you on eagles' wings, and brought you unto -Myself. Now, therefore, if ye will obey My voice indeed, and keep My -covenant, then ye shall be a peculiar treasure unto Me above all -people; for all the earth is Mine. And ye shall be unto Me a kingdom -of priests and a holy nation." (Ver. 3-6.) Observe, it is "_My voice_" -and "_My covenant_." What was the utterance of that "voice"? and what -did that "covenant" involve? Had Jehovah's voice made itself heard for -the purpose of laying down the rules and regulations of a severe and -unbending lawgiver? By no means. It had spoken to demand freedom for -the captive, to provide a refuge from the sword of the destroyer, to -make a way for the ransomed to pass over, to bring down bread from -heaven, to draw forth water out of the flinty rock;--such had been -the gracious and intelligible utterances of Jehovah's "voice" up to -the moment at which "Israel camped before the mount." - -And as to His "covenant," it was one of unmingled grace. It proposed -no condition, it made no demands, it put no yoke on the neck, no -burden on the shoulder. When "the God of glory appeared unto Abraham," -in Ur of the Chaldees, He certainly did not address him in such words -as, Thou shalt do this, and Thou shalt not do that. Ah, no; such -language was not according to the heart of God. It suits Him far -better to place "a fair mitre" upon a sinner's head than to "put a -yoke upon his neck." His word to Abraham was, "I WILL GIVE." The land -of Canaan was not to be purchased by man's doings, but to be given by -God's grace. Thus it stood; and in the opening of the book of Exodus, -we see God coming down in grace to make good His promise to Abraham's -seed. The condition in which He found that seed made no difference, -inasmuch as the blood of the lamb furnished Him with a perfectly -righteous ground on which to make good His promise. He evidently had -not promised the land of Canaan to Abraham's seed on the ground of -aught that He foresaw in them, for this would have totally destroyed -the real nature of a promise,--it would have made it a compact and not -a promise; "but God gave it to Abraham by promise," and not by -compact. (Read Gal. iii.) - -Hence, in the opening of this nineteenth chapter, the people are -reminded of the grace in which Jehovah had hitherto dealt with them; -and they are also assured of what they should yet be, provided they -continued to hearken to Mercy's heavenly "voice," and to abide in the -"covenant" of free and absolute grace. "Ye shall be a peculiar -treasure unto Me above all people." How could they be this? Was it by -stumbling up the ladder of self-righteousness and legalism? Would they -be "a peculiar treasure" when blasted by the curses of a broken law--a -law which they had broken before ever they received it? Surely not. -How, then, were they to be this "peculiar treasure"? By standing in -that position in which Jehovah surveyed them when he compelled the -covetous prophet to exclaim, "How goodly are thy tents, O Jacob, and -thy tabernacles, O Israel! As the valleys are they spread forth, as -gardens by the river's side, as the trees of lign aloes which the Lord -hath planted, and as cedar trees beside the waters. He shall pour the -water out of his buckets, and his seed shall be in many waters, and -his king shall be higher than Agag, and his kingdom shall be exalted. -God brought him forth out of Egypt; he hath, as it were, the strength -of an unicorn." (Numb. xxiv. 5-8.) - -However, Israel was not disposed to occupy this blessed position. -Instead of rejoicing in God's "holy promise," they undertook to make -the most presumptuous vow that moral lips could utter. "All the people -answered together, and said, '_All that the Lord hath spoken, we will -do_.'" (Chap. xix. 8.) This was bold language. They did not even say, -We hope to do, or We will endeavor to do. This would have expressed a -measure of self-distrust. But no; they took the most absolute -ground.--"We will do." Nor was this the language of a few vain -self-confident spirits who presumed to single themselves out from the -whole congregation. No; "_all_ the people answered _together_." They -were unanimous in the abandonment of the "holy promise"--the "holy -covenant." - -And now, observe the result. The moment Israel uttered their "singular -vow," the moment they undertook to "do," there was a total alteration -in the aspect of things. "And the Lord said unto Moses, 'Lo, I come -unto thee _in a thick cloud_.... And thou shalt set bounds unto the -people, round about, saying, Take heed to yourselves, that ye go not -up into the mount, or touch the border of it: whosoever toucheth the -mount shall be surely put to death.'" This was a very marked change. -The One who had just said, "I bare you on eagles' wings, and brought -you unto Myself," now envelopes Himself "in a thick cloud," and says, -"Set bounds unto the people, round about." The sweet accents of grace -and mercy are exchanged for the "thunderings and lightnings" of the -fiery mount. Man had presumed to talk of his miserable doings in the -presence of God's magnificent grace. Israel had said, "We will do," -and they must be put at a distance in order that it may be fully seen -what they are able to do. God takes the place of moral distance; and -the people are but too well disposed to have it so, for they are -filled with fear and trembling; and no marvel, for the sight was -"terrible,"--"so terrible, that Moses said, 'I exceedingly fear and -quake.'" Who could endure the sight of that "devouring fire," which -was the apt expression of divine holiness? "The Lord came from Sinai, -and rose up from Seir unto them; He shined forth from Paran, and He -came with ten thousand of His saints; from His right hand went a fiery -law for them." (Deut. xxxiii. 2.) The term "fiery," as applied to the -law, is expressive of its holiness,--"Our God is a consuming -fire"--perfectly intolerant of evil, in thought, word, and deed. - -Thus, then, Israel made a fatal mistake in saying, "We will do." It -was taking upon themselves a vow which they were not able, even were -they willing, to pay; and we know who has said, "Better that thou -shouldest not vow, than that thou shouldest vow and not pay." It is of -the very essence of a vow that it assumes the competency to fulfill; -and where is man's competency? As well might a bankrupt draw a check -on the bank, as a helpless sinner make a vow. A man who makes a vow -denies the truth as to his nature and condition. He is ruined, what -can he do? He is utterly without strength, and can neither will nor do -any thing good. Did Israel keep their vow? Did they do "all that the -Lord commanded?" Witness the golden calf, the broken tables, the -desecrated Sabbath, the despised and neglected ordinances, the stoned -messengers, the rejected and crucified Christ, the resisted Spirit. -Such are the overwhelming evidences of man's dishonored vows. Thus -must it ever be when fallen humanity undertakes to vow. - -Christian reader, do you not rejoice in the fact that your eternal -salvation rests not on your poor shadowy vows and resolutions, but on -"the one offering of Jesus Christ once"? Oh, yes, "this is our joy, -which ne'er can fail." Christ has taken all our vows upon Himself, and -gloriously discharged them forever. His resurrection-life flows -through His members and produces in them results which legal vows and -legal claims never could effect. He is our life, and He is our -righteousness. May His name be precious to our hearts. May His cause -ever command our energies. May it be our meat and our drink to spend -and be spent in His dear service. - -I cannot close this chapter without noticing, in connection, a passage -in the book of Deuteronomy which may present a difficulty to some -minds. It has direct reference to the subject on which we have been -dwelling. "And the Lord heard the voice of your words, when ye spake -unto me; and the Lord said unto me, 'I have heard the voice of the -words of this people, which they have spoken unto thee: _they have -well said all that they have spoken_.'" (Deut. v. 28.) From this -passage it might seem as though the Lord approved of their making a -vow; but if my reader will take the trouble of reading the entire -context, from verse twenty-four to twenty-seven, he will see at once -that it has nothing whatever to say to the vow, but that it contains -the expression of their terror at the consequences of their vow. They -were not able to endure that which was commanded. "If" said they, "we -hear the voice of the Lord our God any more, then we shall die. For -who is there of all flesh that hath heard the voice of the living God -speaking out of the midst of the fire, as we have, and lived? 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." It was the confession of their own inability to -encounter Jehovah in that awful aspect which their proud legality had -led Him to assume. It is impossible that the Lord could ever commend -an abandonment of free and changeless grace for a sandy foundation of -"works of law." - - - - -CHAPTER XX. - - -It is of the utmost importance to understand the true character and -object of the moral law, as set forth in this chapter. There is a -tendency in the mind to confound the principles of law and grace, so -that neither the one nor the other can be rightly understood. Law is -shorn of its stern and unbending majesty, and grace is robbed of all -its divine attractions. God's holy claims remain unanswered, and the -sinner's deep and manifold necessities remain unreached, by the -anomalous system framed by those who attempt to mingle law and grace. -In point of fact, they can never be made to coalesce, for they are as -distinct as any two things can be. Law sets forth what man ought to -be, grace exhibits what God is. How can these ever be wrought up into -one system? How can the sinner ever be saved by a system made up of -half law, half grace? Impossible. It must be either the one or the -other. - -The law has sometimes been termed "the transcript of the mind of God." -This definition is entirely defective. Were we to term it a transcript -of the mind of God as to what man ought to be, we should be nearer the -truth. If I am to regard the ten commandments as the transcript of the -mind of God, then, I ask, is there nothing in the mind of God save -"Thou shalt" and "Thou shalt not"? Is there no grace? no mercy? no -loving-kindness? Is God not to manifest what He is? Is He not to tell -out the deep secrets of that love which dwells in His bosom? Is there -naught in the divine character but stern requirement and prohibition? -Were this so, we should have to say, God is law, instead of "God is -love." But, blessed be His name, there is more in His heart than could -ever be wrapped up in the "ten words" uttered on the fiery mount. If I -want to see what God is, I must look at Christ; "for in Him dwelleth -all the fullness of the Godhead bodily." (Col. ii. 9.) "The law was -given by Moses, but grace and truth came by Jesus Christ." (John i. -17.) Assuredly there was a measure of truth in the law; it contained -the truth as to what man ought to be. Like everything else emanating -from God, it was perfect so far as it went--perfect for the object for -which it was administered; but that object was not, by any means, to -unfold, in the view of guilty sinners, the nature and character of -God. There was no grace, no mercy. "He that despised Moses' law died -without mercy." (Heb. x. 28.) "The man that doeth these things shall -live by them." (Lev. xviii. 5; Rom. x. 5.) "Cursed is every one that -continueth not in all things that are written in the book of the law -to do them." (Deut. xxvii. 26; Gal. iii. 10.) This was not grace. -Indeed, Mount Sinai was not the place to look for any such thing. -There Jehovah revealed Himself in awful majesty, amid blackness, -darkness, tempest, thunderings, and lightnings. These were not the -attendant circumstances of an economy of grace and mercy; but they -were well suited to one of truth and righteousness, and the law was -that and nothing else. - -In the law, God sets forth what a man ought to be, and pronounces a -curse upon him if he _is_ not that. But then a man finds, when he -looks at himself in the light of the law, that he actually is the very -thing which the law condemns. How then is he to get life by it? It -proposes life and righteousness as the ends to be attained by keeping -it; but it proves, at the very outset, that we are in a state of death -and unrighteousness. We want the very things at the beginning which -the law proposed to be gained at the end. How, therefore, are we to -gain them? In order to _do_ what the law requires, I must have life; -and in order to _be_ what the law requires, I must have righteousness; -and if I have not both the one and the other, I am "cursed." But the -fact is, I have neither. What am I to do? This is the question. Let -those who "desire to be teachers of the law" furnish an answer. Let -them furnish a satisfactory reply to an upright conscience, bowed down -under the double sense of the spirituality and inflexibility of the -law and its own hopeless carnality. - -The truth is, as the apostle teaches us, "the law entered that the -offense might abound." (Rom. v. 20.) This shows us very distinctly the -real object of the law. It came in by the way in order to set forth -the exceeding sinfulness of sin. (Rom. vii. 13.) It was, in a certain -sense, like a perfect mirror let down from heaven to reveal to man his -moral derangement. If I present myself with deranged habit before a -mirror, it shows me the derangement, but does not set it right. If I -measure a crooked wall with a perfect plumb-line, it reveals the -crookedness, but does not remove it. If I take out a lamp on a dark -night, it reveals to me all the hindrances and disagreeables in the -way, but it does not remove them. Moreover, the mirror, the -plumb-line, and the lamp do not _create_ the evils which they -severally point out; they neither _create_ nor _remove_, but simply -_reveal_. Thus it is with the law; it does not create the evil in -man's heart, neither does it remove it; but, with unerring accuracy, -it reveals it. - -"What shall we say then? Is the law sin? God forbid. Nay, I had not -known sin, but by the law; for I had not known lust, except the law -had said, 'Thou shalt not covet.'" (Rom. vii. 7.) He does not say that -he would not have had "lust." No; but merely that he "had not known" -it. The "lust" was there; but he was in the dark about it until the -law, as "the candle of the Almighty," shone in upon the dark chambers -of his heart and revealed the evil that was there. Like a man in a -dark room, who may be surrounded with dust and confusion, but he -cannot see aught thereof by reason of the darkness. Let the beams of -the sun dart in upon him, and he quickly perceives all. Do the -sunbeams create the dust? Surely not. The dust is there, and they only -detect and reveal it. This is a simple illustration of the effect of -the law. It judges man's character and condition; it proves him to be -a sinner, and shuts him up under the curse; it comes to judge what he -is, and curses him if he is not what it tells him he ought to be. - -It is therefore a manifest impossibility that any one can get life and -righteousness by that which can only curse him; and unless the -condition of the sinner, and the character of the law are totally -changed, it can do naught else but curse him. It makes no allowance -for infirmities, and knows nothing of sincere, though imperfect, -obedience. Were it to do so, it would not be what it is--"holy, just, -and good." It is just because the law is what it is that the sinner -cannot get life by it. If he could get life by it, it would not be -perfect, or else he would not be a sinner. It is impossible that a -sinner can get life by a perfect law, for inasmuch as it is perfect, -it must needs condemn him. Its absolute perfectness makes manifest and -seals man's absolute ruin and condemnation. "Therefore, by deeds of -law shall no flesh living be justified in His sight; for by the law is -the knowledge of sin." (Rom. iii. 20.) He does not say, By the law is -sin, but only "the knowledge of sin." "For until the law, sin was in -the world; but sin is not imputed when there is no law." (Rom. v. 13.) -Sin was there, and it only needed law to develop it in the form of -"transgression." It is as if I say to my child, You must not touch -that knife. My very prohibition reveals the tendency in his heart to -do his own will. It does not create the tendency, but only reveals it. - -The apostle John says that "sin is lawlessness." (1 John iii. 4.) The -word "transgression" does not develop the true idea of the Spirit in -this passage. In order to have "transgression," I must have a definite -rule or line laid down. Transgression means a passing across a -prohibited line; such a line I have in the law. I take any one of its -prohibitions, such as, "Thou shalt not kill," "Thou shalt not commit -adultery," "Thou shalt not steal." Here I have a rule or line set -before me; but I find I have within me the very principles against -which these prohibitions are expressly directed. Yea, the very fact of -my being told not to commit murder shows that I have murder in my -nature. There would be no necessity to tell me not to do a thing -which I had no tendency to do; but the exhibition of God's will as to -what I ought to be makes manifest the tendency of my will to be what I -ought not. This is plain enough, and is in full keeping with the whole -of the apostolic reasoning on the point. - -Many, however, will admit that we cannot get life by the law; but they -maintain, at the same time, that the law is our rule of life. Now, the -apostle declares that "as many as are of works of law are under the -curse." (Gal. iii. 10.) It matters not who they are, if they occupy -the ground of law, they are, of necessity, under the curse. A man may -say, I am regenerate, and therefore not exposed to the curse. This -will not do. If regeneration does not take one off the ground of law, -it cannot take him beyond the range of the curse of the law. If the -Christian be under the former, he is, of necessity, exposed to the -latter. But what has the law to do with regeneration? where do we find -any thing about it in Exodus xx? The law has but one question to put -to a man,--a brief, solemn, pointed question, namely, Are you what you -ought to be? If he answer in the negative, it can but hurl its -terrible anathema at him and slay him. And who will so readily and -emphatically admit that, in himself, he is any thing but what he ought -to be, as the really regenerate man? Wherefore, if he is under the -law, he must inevitably be under the curse. The law cannot possibly -lower its standard, nor yet amalgamate with grace. Men do constantly -seek to lower its standard; they feel that they cannot get up to it, -and they therefore seek to bring it down to them; but the effort is in -vain: it stands forth in all its purity, majesty, and stern -inflexibility, and will not accept a single hair's breadth short of -perfect obedience; and where is the man, regenerate or unregenerate, -that can undertake to produce that? It will be said, We have -perfection in Christ. True; but that is not by the law, but by grace; -and we cannot possibly confound the two economies. Scripture largely -and distinctly teaches that we are not justified by the law; nor is -the law our rule of life. That which can only curse can never justify, -and that which can only kill can never be a rule of life. As well -might a man attempt to make a fortune by a deed of bankruptcy filed -against him. - -If my reader will turn to the fifteenth of Acts, he will see how the -attempt to put Gentile believers under the law as a rule of life was -met by the Holy Ghost. "There rose up certain of the sect of the -Pharisees which believed, saying, that it was needful to circumcise -them, and to command them to keep the law of Moses." This was nothing -else than the hiss of the old serpent, making itself heard in the dark -and depressing suggestion of those early legalists. But let us see how -it was met by the mighty energy of the Holy Ghost, and the unanimous -voice of the twelve apostles and the whole Church. "And when there had -been much disputing, Peter rose up, and said unto them, 'Men and -brethren, ye know how that a good while ago God made choice among us, -that the Gentiles by my mouth should hear'"--what? Was it the -requirements and the curses of _the law_ of Moses? No. Blessed be God, -these are not what He would have falling on the ears of helpless -sinners. Hear what, then? "SHOULD HEAR THE WORD OF THE GOSPEL, AND -BELIEVE." This was what suited the nature and character of God. He -never would have troubled men with the dismal accents of requirement -and prohibition. These Pharisees were not His messengers; far from it. -They were not the bearers of glad tidings, nor the publishers of -peace, and therefore their "feet" were aught but "beautiful" in the -eyes of One who only delights in mercy. - -"Now, therefore," continues the apostle, "why tempt ye God, to put a -yoke upon the neck of the disciples, which neither our fathers nor we -were able to bear?" This was strong, earnest language. God did not -want "to put a yoke upon the neck" of those whose hearts had been set -free by the gospel of peace. He would rather exhort them to stand fast -in the liberty of Christ, and not be "entangled again with the yoke of -bondage." He would not send those whom He had received to His bosom of -love to be terrified by the "blackness and darkness and tempest" of -"the mount that might be touched." How could we ever admit the thought -that those whom God had received in grace He would rule by law? -Impossible. "We believe," says Peter, "that through the GRACE OF THE -LORD JESUS CHRIST we shall be saved, even as they." Both the Jews, who -had received the law, and the Gentiles, who never had, were now to be -"_saved_ through _grace_." And not only were they to be "saved" by -grace, but they were to "stand" in grace (Rom. v. 2.) and to "grow in -grace" (2 Pet. iii. 18.). To teach any thing else was to "tempt God." -Those Pharisees were subverting the very foundations of the Christian -faith; and so are all those who seek to put believers under the law. -There is no evil or error more abominable in the sight of the Lord -than legalism. Hearken to the strong language--the accents of -righteous indignation--which fell from the Holy Ghost in reference to -those teachers of the law,--"I would they were even cut off which -trouble you." (Gal. v. 12.) - -And, let me ask, are the thoughts of the Holy Ghost changed in -reference to this question? Has it ceased to be a tempting of God to -place the yoke of legality upon a sinner's neck? Is it now in -accordance with His gracious will that the law should be read out in -the ears of sinners? Let my reader reply to these inquiries in the -light of the fifteenth of Acts and the epistle to the Galatians. These -scriptures, were there no other, are amply sufficient to prove that -God never intended that the "Gentiles should hear the word" of the -law. Had He so intended, He would assuredly have "made choice" of some -one to proclaim it in their ears. But no; when He sent forth His -"fiery law," He spoke only in _one_ tongue; but when He proclaimed the -glad tidings of salvation through the blood of the Lamb, He spoke in -the language "_of every nation under heaven_." He spoke in such a way -as that "_every man in his own tongue, wherein he was born_," might -hear the sweet story of grace. (Acts ii. 1-11.) - -Further, when He was giving forth, from Mount Sinai, the stern -requirements of the covenant of works, He addressed Himself -exclusively to _one_ people. His voice was only heard within the -narrow inclosures of the Jewish nation; but when, on the plains of -Bethlehem, "the angel of the Lord" declared "good tidings of great -joy," He added those characteristic words, "which shall be to _all -people_." And again, when the risen Christ was sending forth His -heralds of salvation, His commission ran thus: "Go ye into _all the -world_ and preach the gospel to _every creature_." (Mark xvi. 15; Luke -ii. 10.) The mighty tide of grace, which had its source in the bosom -of God, and its channel in the blood of the Lamb, was designed to -rise, in the resistless energy of the Holy Ghost, far above the narrow -inclosures of Israel, and roll through the length and breadth of a -sin-stained world. "Every creature" must hear, "in his own tongue," -the message of peace--the word of the gospel--the record of salvation -through the blood of the cross. - -Finally, that nothing might be lacking to prove to our poor legal -hearts that Mount Sinai was not, by any means, the spot where the deep -secrets of the bosom of God were told out, the Holy Ghost has said, -both by the mouth of a prophet and an apostle, "How beautiful are the -feet of them that preach the gospel of peace, and bring glad tidings -of good things!" (Isa. iii. 7; Rom. x. 15.) But of those who sought -to be teachers of the law, the same Holy Ghost has said, "I would they -were even cut off which trouble you." - -Thus, then, it is obvious that the law is neither the ground of life -to the sinner nor the rule of life to the Christian: Christ is both -the one and the other,--He is our life and He is our rule of life. The -law can only curse and slay. Christ is our life and righteousness. He -became a curse for us by hanging on a tree. He went down into the -place where the sinner lay--into the place of death and judgment; and -having, by His death, entirely discharged all that was or could be -against us, He became, in resurrection, the source of life and the -ground of righteousness to all who believe in His name. Having thus -life and righteousness in Him, we are called to walk not merely as the -law directs, but to "walk even as He walked." It will hardly be deemed -needful to assert that it is directly contrary to Christian ethics to -kill, commit adultery, or steal. But were a Christian to shape his way -according to these commands, or according to the entire decalogue, -would he yield the rare and delicate fruits which the epistle to the -Ephesians sets forth? Would the ten commandments ever cause a thief to -give up stealing, and go to work that he might have to give?--would -they ever transform a thief into a laborious and liberal man? -Assuredly not. The law says, "Thou shalt not steal;" but does it say, -Go and give to him that needeth,--Go, feed, clothe, and bless your -enemy,--Go, gladden by your benevolent feelings and your beneficent -acts the heart of him who only and always seeks your hurt? By no -means; and yet, were I under the law, as a rule, it could only curse -me and slay me. How is this, when the standard in the New Testament is -so much higher? Because I am weak, and the law gives me no strength -and shows me no mercy. The law _demands_ strength from one that has -none, and _curses_ him if he cannot display it. The gospel _gives_ -strength to one that has none, and _blesses_ him in the exhibition of -it. The law proposes life as the end of obedience, the gospel gives -life as the only proper _ground_ of obedience. - -But that I may not weary the reader with arguments, let me ask, If the -law be indeed the rule of a believer's life, where are we to find it -so presented in the New Testament? The inspired apostle evidently had -no thought of its being the rule when he penned the following words: -"For in Christ Jesus neither circumcision availeth any thing nor -uncircumcision, but a new creation. And as many as walk according to -_this rule_, peace be on them, and mercy, and on the Israel of God." -(Gal. vi. 15, 16.) What "rule"? The law? No; but the "new creation." -Where shall we find this in Exodus xx? It speaks not a word about "new -creation." On the contrary, it addresses itself to man as he is--in -his natural or old-creation state--and puts him to the test as to what -he is really able to do. Now if the law were the rule by which -believers are to walk, why does the apostle pronounce his benediction -on those who walk by another rule altogether? Why does he not say, As -many as walk according to the rule of the ten commandments? Is it not -evident, from this one passage, that the Church of God has a higher -rule by which to walk? Unquestionably. The ten commandments, though -forming, as all true Christians admit, a part of the canon of -inspiration, could never be the rule of life to one who has, through -infinite grace, been introduced into the new creation--one who has -received new life in Christ. - -But some may ask, Is not the law perfect? and if perfect, what more -would you have? The law is divinely perfect. Yea, it is the very -perfection of the law which causes it to curse and slay those who are -not perfect if they attempt to stand before it. "The law is spiritual, -but I am carnal." It is utterly impossible to form an adequate idea of -the infinite perfectness and spirituality of the law. But then this -perfect law coming in contact with fallen humanity--this spiritual law -coming in contact with "the carnal mind," could only "work wrath" and -"enmity." (Rom. iv. 15; viii. 7.) Why? Is it because the law is not -perfect? No, but because it is, and man is a sinner. If man were -perfect, he would carry out the law in all its spiritual perfectness; -and even in the case of true believers, though they still carry about -with them an evil nature, the apostle teaches us "that the -righteousness of the law is fulfilled in us, who walk not after the -flesh, but after the Spirit." (Rom. viii. 4.) "He that loveth another -hath fulfilled the law.... Love worketh no ill to his neighbor; -therefore love is the fulfilling of the law." (Rom. xiii. 8-10.) If I -love a man, I shall not steal his property--nay, I shall seek to do -him all the good I can. All this is plain, and easily understood by -the spiritual mind; but it leaves entirely untouched the question of -the law, whether as the ground of life to a sinner or the rule of life -to the believer. - -If we look at the law, in its two grand divisions, it tells a man to -love God with all his heart, and with all his soul, and with all his -mind; and to love his neighbor as himself. This is the sum of the law: -this, and not a tittle less, is what the law demands. But where has -this demand ever been responded to by any member of Adam's fallen -posterity? Where is the man who could say he loves God after such a -fashion? "The carnal mind [_i.e._, the mind which we have by nature] -is enmity against God." Man hates God and His ways. God came, in the -Person of Christ, and showed Himself to man--showed Himself, not in -the overwhelming brightness of His majesty, but in all the charm and -sweetness of perfect grace and condescension. What was the result? Man -hated God.--"Now have they both seen and hated both Me and My Father." -(John xv. 24.) But, it may be said, man ought to love God. No doubt, -and he deserves death and eternal perdition if he does not; but can -the law produce this love in man's heart? was that its design? By no -means, "for the law worketh wrath." The law finds man in a state of -enmity against God; and without ever altering that state (for that was -not its province), it commands him to love God with all his heart, and -curses him if he does not. It was not the province of the law to alter -or improve man's nature; nor yet could it impart any power to carry -out its righteous demands. It said, "This do, and thou shalt live." It -commanded man to love God. It did not reveal what God was to man, even -in his guilt and ruin; but it told man what he ought to be toward God. -This was dismal work. It was not the unfolding of the powerful -attractions of the divine character, producing in man true repentance -toward God, melting his icy heart, and elevating his soul in genuine -affection and worship. No: it was an inflexible command to love God; -and, instead of producing love, it "worked wrath;" not because God -ought not to be loved, but because man was a sinner. - -Again, "Thou shalt love thy neighbor as thyself." Can "the natural -man" do this? Does he love his neighbor as himself? Is this the -principle which obtains in the chambers of commerce, the exchanges, -the banks, the marts, the fairs, and the markets of this world? Alas! -no. Man does not love his neighbor as he loves himself. No doubt he -ought; and if he were right, he would; but then he is all -wrong--totally wrong--and unless he is "born again" of the Word and -the Spirit of God, he cannot "see nor enter the kingdom of God." The -law cannot produce this new birth. It kills "the old man," but does -not, and cannot, create "the new." As an actual fact, we know that the -Lord Jesus Christ embodied, in His glorious Person, both God and our -neighbor, inasmuch as He was, according to the foundation-truth of the -Christian religion, "God manifest in the flesh." How did man treat -Him? Did he love Him with all his heart, or as himself? The very -reverse. He crucified Him between two thieves, having previously -preferred a murderer and a robber to that blessed One who had gone -about doing good--who had come forth from the eternal dwelling-place -of light and love--Himself the very living personification of that -light and love--whose bosom had ever heaved with purest sympathy with -human need--whose hand had ever been ready to dry the sinner's tears -and alleviate his sorrows. Thus we stand and gaze upon the cross of -Christ, and behold in it an unanswerable demonstration of the fact -that it is not within the range of man's nature or capacity to keep -the law.[10] - - [10] For further exposition of the law, and also of the doctrine of - the Sabbath, the reader is referred to a tract entitled "A Scriptural - Inquiry into the True Nature of the Sabbath, the Law, and the - Christian Ministry." - -It is peculiarly interesting to the spiritual mind, after all that has -passed before us, to observe the relative position of God and the -sinner at the close of this memorable chapter. "And the Lord said unto -Moses, 'Thus thou shalt say unto the children of Israel.... An altar -of earth thou shalt make unto Me, and shalt sacrifice thereon thy -burnt-offerings and thy peace-offerings, thy sheep and thine oxen: in -all places where I record My name I WILL COME UNTO THEE, AND I WILL -BLESS THEE. And if thou wilt make Me an altar of stone, thou shalt not -build it of hewn stone; for if thou lift up thy tool upon it, thou -hast polluted it. Neither shalt thou go up by steps unto Mine altar, -that thy nakedness be not discovered thereon.'" (Ver. 22-26.) - -Here we find man not in the position of _a doer_, but of _a -worshiper_; and this, too, at the close of Exodus xx. How plainly this -teaches us that the atmosphere of Mount Sinai is not that which God -would have the sinner breathing,--that it is not the proper -meeting-place between God and man! "In all places where I record _My -name I will come unto thee, and I will bless thee_." How unlike the -terrors of the fiery mount is that spot where Jehovah records _His -name_, whither He "comes" to "bless" His worshiping people! - -But further, God will meet the sinner at an altar without a hewn stone -or a step--a place of worship which requires no human workmanship to -erect, or human effort to approach. The former could only pollute, and -the latter could only display human "nakedness." Admirable type of the -meeting-place where God meets the sinner now, even the Person and work -of His Son, Jesus Christ, where all the claims of law, of justice, and -of conscience are perfectly answered! Man has, in every age and in -every clime, been prone, in one way or another, to "lift up his tool" -in the erection of his altar, or to approach thereto by steps of his -own making; but the issue of all such attempts has been "pollution" -and "nakedness." "We all do fade as a leaf, and all our -righteousnesses are as filthy rags." Who will presume to approach God -clad in a garment of "filthy rags"? or who will stand to worship with -a revealed "nakedness"? What can be more preposterous than to think of -approaching God in a way which necessarily involves either pollution -or nakedness? And yet thus it is in every case in which human effort -is put forth to open the sinner's way to God. Not only is there no -need of such effort, but defilement and nakedness are stamped upon it. -God has come down so very near to the sinner, even in the very depths -of his ruin, that there is no need for his lifting up the tool of -legality, or ascending the steps of self-righteousness,--yea, to do -so, is but to expose his uncleanness and his nakedness. - -Such are the principles with which the Holy Ghost closes this most -remarkable section of inspiration. May they be indelibly written upon -our hearts, that so we may more clearly and fully understand the -essential difference between LAW and GRACE. - - - - -CHAPTERS XXI.-XXIII. - - -The study of this section of our book is eminently calculated to -impress the heart with a sense of God's unsearchable wisdom and -infinite goodness. It enables one to form some idea of the character -of a kingdom governed by laws of divine appointment. Here, too, we may -see the amazing condescension of Him who, though He is the great God -of heaven and earth, can, nevertheless, stoop to adjudicate between -man and man in reference to the death of an ox, the loan of a garment, -or the loss of a servant's tooth. "Who is like unto the Lord our God, -who humbleth Himself to behold the things that are in heaven and on -earth?" He governs the universe, and yet He can occupy Himself with -the provision of a covering for one of His creatures. He guides the -angel's flight and takes notice of a crawling worm. He humbles Himself -to regulate the movements of those countless orbs that roll through -infinite space, and to record the fall of a sparrow. - -As to the character of the judgment set forth in the chapter before -us, we may learn a double lesson. These judgments and ordinances bear -a twofold witness: they convey to the ear a twofold message, and -present to the eye two sides of a picture. They tell of God and they -tell of man. - -In the first place, on God's part, we find Him enacting laws which -exhibit strict, even-handed, perfect justice. "Eye for eye, tooth for -tooth, hand for hand, foot for foot, burning for burning, wound for -wound, stripe for stripe." Such was the character of the laws, the -statutes, and the judgments by which God governed His earthly kingdom -of Israel. Everything was provided for, every interest was maintained, -and every claim was met. There was no partiality--no distinction made -between the rich and the poor. The balance in which each man's claim -was weighed was adjusted with divine accuracy, so that no one could -justly complain of a decision. The pure robe of justice was not to be -tarnished with the foul stains of bribery, corruption, and partiality. -The eye and the hand of a divine Legislator provided for everything, -and a divine Executive inflexibly dealt with every defaulter. The -stroke of justice fell only on the head of the guilty, while every -obedient soul was protected in the enjoyment of all his rights and -privileges. - -Then, as regards man, it is impossible to read over these laws and not -be struck with the disclosure which they indirectly, but really, make -of his desperate depravity. The fact of Jehovah's having to enact laws -against certain crimes, proves the capability on man's part of -committing those crimes. Were the capability and the tendency not -there, there would be no need of the enactments. Now there are many -who, if the gross abominations forbidden in these chapters were named -to them, might feel disposed to adopt the language of Hazael, and say, -"Is thy servant a dog that he should do this thing?" Such persons have -not yet traveled down into the deep abyss of their own hearts. For -albeit there are crimes here forbidden which would seem to place man, -as regards his habits and tendencies, below the level of a "dog," yet -do those very statutes prove, beyond all question, that the most -refined and cultivated member of the human family carries about in -his bosom the seeds of the very darkest and most horrifying -abominations. For whom were those statutes enacted? For man. Were they -needful? Unquestionably. But they would have been quite superfluous if -man were incapable of committing the sins referred to. But man _is_ -capable; and hence we see that man is sunk to the very lowest possible -level--that his nature is wholly corrupt--that from the crown of his -head to the sole of his foot there is not so much as a speck of moral -soundness. - -How can such a being ever stand, without an emotion of fear, in the -full blaze of the throne of God? how can he stand within the holiest? -how can he stand on the sea of glass? how can he enter in by the -pearly gates and tread the golden streets? The reply to these -inquiries unfolds the amazing depths of redeeming love and the eternal -efficacy of the blood of the Lamb. Deep as is man's ruin, the love of -God is deeper still: black as is his guilt, the blood of Jesus can -wash it all away: wide as is the chasm separating man from God, the -cross has bridged it. God has come down to the very lowest point of -the sinner's condition, in order that He might lift him up into a -position of infinite favor, in eternal association with His own Son. -Well may we exclaim, "Behold, what manner of love the Father hath -bestowed upon us, that we should be called the sons of God." (1 John -iii. 1.) Nothing could fathom man's ruin but God's love, and nothing -could equal man's guilt but the blood of Christ. But now the very -depth of the ruin only magnifies the love that has fathomed it, and -the intensity of the guilt only celebrates the efficacy of the blood -that can cleanse it. The very vilest sinner who believes in Jesus can -rejoice in the assurance that God sees him and pronounces him "_clean -every whit_." - -Such, then, is the double character of instruction to be gleaned from -the laws and ordinances in this section, looked at as a whole; and the -more minutely we look at them in detail, the more impressed we shall -be with a sense of their fullness and beauty. Take, for instance, the -very first ordinance that presents itself, namely, that of the Hebrew -servant. - -"Now these are the judgments which thou shalt set before them: If thou -buy a Hebrew servant, six years he shall serve, and in the seventh he -shall go out free for nothing. If he came in by himself, he shall go -out by himself: if he were married, then his wife shall go out with -him. If his master have given him a wife, and she have borne him sons -or daughters, the wife and her children shall be her master's, and he -shall go out by himself. And if the servant shall plainly say, I love -my master, my wife, and my children; I will not go out free; then his -master shall bring him unto the judges: he shall also bring him to the -door, or unto the door-post; and his master shall bore his ear through -with an awl; and he shall serve him forever." (Chap. xxi. 1-6.) The -servant was perfectly free to go out, so far as he was personally -concerned. He had discharged every claim, and could therefore walk -abroad in unquestioned freedom; but because of his love to his master, -his wife, and his children, he voluntarily bound himself to perpetual -servitude; and not only so, but he was also willing to bear, in his -own person, the marks of that servitude. - -The application of this to the Lord Jesus Christ will be obvious to -the intelligent reader. In Him we behold the One who dwelt in the -bosom of the Father before all worlds--the object of His eternal -delight--who might have occupied, throughout eternity, this His -personal and entirely peculiar place, inasmuch as there lay upon Him -no obligation (save that which ineffable love created and ineffable -love incurred) to abandon that place. Such, however, was His love to -the Father, whose counsels were involved, and for the Church -collectively and each individual member thereof, whose salvation was -involved, that He voluntarily came down to earth, emptied Himself, and -made Himself of no reputation, took upon Him the form of a servant and -the marks of perpetual service. To these marks we probably have a -striking allusion in the Psalms.--"Mine ears hast Thou digged." (Ps. -xl. 6, marg.) This psalm is the expression of Christ's devotedness to -God. "Then said I, 'Lo, I come: in the volume of the book it is -written of Me, I delight to do Thy will, O My God; yea, Thy law is -within My heart.'" He came to do the will of God, whatever that will -might be. He never once did His own will, not even in the reception -and salvation of sinners, though surely His loving heart, with all its -affections, was most fully in that glorious work. Still He receives -and saves only as the servant of the Father's counsels. "All that the -Father giveth Me shall come to Me; and him that cometh to Me I will in -no wise cast out. For I came down from heaven, not to do Mine own -will, but the will of Him that sent Me. And this is the Father's will -which hath sent Me, that of all which He hath given Me I should lose -nothing, but should raise it up again at the last day." (John vi. -37-39.) - -Here we have a most interesting view of the servant-character of the -Lord Jesus Christ. He, in perfect grace, holds Himself responsible to -receive all who come within the range of the divine counsels; and not -only to receive them, but to preserve them through all the -difficulties and trials of their devious path down here,--yea, in the -article of death itself, should it come, and to raise them all up in -the last day. Oh, how secure is the very feeblest member of the Church -of God! He is the subject of God's eternal counsels, which counsels -the Lord Jesus Christ is pledged to carry out. Jesus loves the Father, -and in proportion to the intensity of that love is the security of -each member of the redeemed family. The salvation of the sinner who -believes on the name of the Son of God is, in one aspect of it, but -the expression of Christ's love to the Father. If one such could -perish, through any cause whatsoever, it would argue that the Lord -Jesus Christ was unable to carry out the will of God, which were -nothing short of positive blasphemy against His sacred name, to whom -be all honor and majesty throughout the everlasting ages. - -Thus we have, in the Hebrew servant, a type of Christ in His pure -devotedness to the Father. But there is more than this. "I love my -wife and my children." "Christ loved the Church, and gave Himself for -it; that He might sanctify and cleanse it with the washing of water by -the Word, that He might present it to Himself a glorious Church, not -having spot, or wrinkle, or any such thing; but that it should be holy -and without blemish." (Eph. v. 25-27.) There are various other -passages of Scripture presenting Christ as the antitype of the Hebrew -servant, both in His love for the Church as a body, and for all -believers personally. In Matthew xiii, John x and xiii, and Hebrews -ii, my reader will find special teaching on the point. - -The apprehension of this love of the heart of Jesus cannot fail to -produce a spirit of fervent devotedness to the One who could exhibit -such pure, such perfect, such disinterested love. How could the wife -and children of the Hebrew servant fail to love one who had -voluntarily surrendered his liberty in order that he and they might be -together? And what is the love presented in the type, when compared -with that which shines in the antitype? It is as nothing. "The love of -Christ passeth knowledge." It led Him to think of us before all -worlds--to visit us in the fullness of time--to walk deliberately to -the door-post--to suffer for us on the cross, in order that He might -raise us to companionship with Himself in His everlasting kingdom and -glory. - -Were I to enter into a full exposition of the remaining statutes and -judgments of this portion of the book of Exodus, it would carry me -much further than I feel, at present, led to go.[11] I will merely -observe, in conclusion, that it is impossible to read the section and -not have the heart drawn out in adoration of the profound wisdom, -well-balanced justice, and yet tender considerateness which breathe -throughout the whole. We rise up from the study of it with this -conviction deeply wrought into the soul, that the One who speaks here -is "the only true," "the only wise," and the infinitely gracious God. - - [11] I would here observe, once for all, that the feasts referred to - in chapter xxiii. 14-19, and the offerings in chapter xxix, being - brought out, in all their fullness and detail, in the book of - Leviticus, I shall reserve them until we come to dwell upon the - contents of that singularly rich and interesting book. - -May all our meditations on His eternal Word have the effect of -prostrating our souls in worship before Him whose perfect ways and -glorious attributes shine there, in all their blessedness and -brightness, for the refreshment, the delight, and the edification of -His blood-bought people. - - - - -CHAPTER XXIV. - - -This chapter opens with an expression remarkably characteristic of the -entire Mosaic economy. "And He said unto Moses, 'Come up unto the -Lord, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of -Israel; and worship ye _afar off ... they shall not come nigh_, -neither shall the people _go up_ with him." We may search from end to -end of the legal ritual, and not find those two precious words, "_draw -nigh_." Ah, no; such words could never be heard from the top of Sinai, -nor from amid the shadows of the law. They could only be uttered at -heaven's side of the empty tomb of Jesus, where the blood of the cross -has opened a perfectly cloudless prospect to the vision of faith. The -words, "afar off," are as characteristic of the law as "draw nigh" are -of the gospel. Under the law, the work was never done which could -entitle a sinner to draw nigh. Man had not fulfilled his promised -obedience; and the "blood of calves and goats" could not atone for the -failure, or give his guilty conscience peace. Hence, therefore, he had -to stand "afar off." Man's vows were broken and his sin unpurged; how, -then, could he draw nigh? The blood of ten thousand bullocks could not -wipe away one stain from the conscience, or give the peaceful sense of -nearness as being reconciled to God. - -However, the "first covenant" is here dedicated with blood. An altar -is erected at the foot of the hill, with "twelve pillars, according to -the twelve tribes of Israel." "And he sent young men of the children -of Israel, which offered burnt-offerings, and sacrificed -peace-offerings of oxen unto the Lord. And Moses took half of the -blood, and put it in basins; and half of the blood he sprinkled on -the altar.... And Moses took the blood, and sprinkled it on the -people, and said, 'Behold the blood of the covenant, which the Lord -hath made with you concerning all these words.'" Although, as the -apostle teaches us, it was "impossible that the blood of bulls and -goats could take away sin," yet did it "sanctify to the purifying of -the flesh," and, as "a shadow of good things to come," it availed to -maintain the people in relationship with Jehovah. - -"Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the -elders of Israel; and they saw the God of Israel: and there was under -His feet as it were a paved work of a sapphire stone, and as it were -the body of heaven in clearness. And upon the nobles of the children -of Israel He laid not His hand: also they saw God and did eat and -drink." This was the manifestation of "the God of Israel," in light -and purity, majesty and holiness. It was not the unfolding of the -affections of a Father's bosom, or the sweet accents of a Father's -voice, breathing peace and inspiring confidence into the heart. No; -the "paved work of a sapphire stone" told out that unapproachable -purity and light which could only tell a sinner to keep off. Still, -"they saw God and did eat and drink." Touching proof of divine -forbearance and mercy, as also of the power of the blood! - -Looking at this entire scene as a mere illustration, there is much to -interest the heart. There is the defiled camp _below_ and the -sapphire pavement _above_; but the altar, at the foot of the hill, -tells us of that way by which the sinner can make his escape from the -defilement of his own condition, and mount up to the presence of God, -there to feast and worship in perfect peace. The blood which flowed -around the altar furnished man's only title to stand in the presence -of that glory which "was like a devouring fire on the top of the mount -in the eyes of the children of Israel." - -"And Moses went into the midst of the cloud, and gat him up into the -mount; and Moses was in the mount forty days and forty nights." This -was truly a high and holy position for Moses. He was called away from -earth and earthly things. Abstracted from natural influences, he is -shut in with God, to hear from His mouth the deep mysteries of the -Person and work of Christ; for such, in point of fact, we have -unfolded in the tabernacle and all its significant furniture--"the -patterns of things in the heavens." The blessed One knew full well -what was about to be the end of man's covenant of works; but He -unfolds to Moses, in types and shadows, His own precious thoughts of -love and counsels of grace, manifested in, and secured by, Christ. - -Blessed for evermore be the grace which has not left us under a -covenant of works. Blessed be He who has "hushed the law's loud -thunders and quenched mount Sinai's flame" by "the blood of the -everlasting covenant," and given us a peace which no power of earth -or hell can shake. "Unto Him that loved us, and washed us from our -sins in His own blood, and hath made us kings and priests unto God and -His Father; to Him be glory and dominion forever and ever. Amen." - - - - -CHAPTER XXV. - - -This chapter forms the commencement of one of the richest veins in -Inspiration's exhaustless mine--a vein in which every stroke of the -mattock brings to light untold wealth. We know the mattock with which -alone we can work in such a mine, namely, the distinct ministry of the -Holy Ghost. Nature can do nothing here. Reason is blind, imagination -utterly vain; the most gigantic intellect, instead of being able to -interpret the sacred symbols, appears like a bat in the sunshine, -blindly dashing itself against the objects which it is utterly unable -to discern. We must compel reason and imagination to stand without, -while, with a chastened heart, a single eye, and a spiritual mind, we -enter the hallowed precincts and gaze upon the deeply significant -furniture. God the Holy Ghost is the only One who can conduct us -through the courts of the Lord's house, and expound to our souls the -true meaning of all that there meets our view. To attempt the -exposition by the aid of intellect's unsanctified powers, would be -infinitely more absurd than to set about the repairs of a watch with -a blacksmith's tongs and hammer. "The pattern of things in the -heavens" cannot be interpreted by the natural mind, in its most -cultivated form. They must all be read in the light of heaven: earth -has no light which could at all develop their beauties. The One who -furnished the patterns can alone explain what the patterns mean,--the -One who furnished the beauteous symbols can alone interpret them. - -To the human eye there would seem to be a desultoriness in the mode in -which the Holy Ghost has presented the furniture of the tabernacle; -but in reality, as might be expected, there is the most perfect order, -the most remarkable precision, the most studious accuracy. From -chapter xxv. to chapter xxx. inclusive, we have a distinct section of -the book of Exodus. This section is divided into two parts, the first -terminating at chapter xxvii. 19, and the second at the close of -chapter xxx. The former begins with the ark of the covenant, inside -the vail, and ends with the brazen altar and the court in which that -altar stood. That is, it gives us, in the first place, Jehovah's -throne of judgment, whereon He sat as Lord of all the earth; and it -conducts us to that place where He met the sinner, in the credit and -virtue of accomplished atonement. Then, in the latter, we have the -mode of man's approach to God--the privileges, dignities, and -responsibilities of those who, as priests, were permitted to draw nigh -to the Divine Presence and enjoy worship and communion there. Thus the -arrangement is perfect and beautiful. How could it be otherwise, -seeing that it is divine? The ark and the brazen altar present, as it -were, two extremes. The former was the throne of God established in -"justice and judgment" (Ps. lxxxix. 14.); the latter was the place of -approach for the sinner where "mercy and truth" went before Jehovah's -face. Man, in himself, dared not to approach the ark to meet God, for -"the way into the holiest of all was not yet made manifest" (Heb. ix. -8.); but God could approach the altar of brass, to meet man as a -sinner. "Justice and judgment" could not admit the sinner in, but -"mercy and truth" could bring God out; not, indeed, in that -overwhelming brightness and majesty in which He was wont to shine -forth from between those mystic supporters of His throne--"the -cherubim of glory," but in that gracious ministry which is -symbolically presented to us in the furniture and ordinances of the -tabernacle. - -All this may well remind us of the path trodden by that blessed One -who is the antitype of all these types--the substance of all these -shadows. He traveled from the eternal throne of God in heaven, down to -the depth's of Calvary's cross. He came from all the glory of the -former, down into all the shame of the latter, in order that He might -conduct His redeemed, forgiven, and accepted people back with Himself, -and present them faultless before that very throne which He had left -on their account. The Lord Jesus fills up, in His own Person and work, -every point between the throne of God and the dust of death, and -every point between the dust of death and the throne of God. In Him, -God has come down, in perfect grace, to the sinner; in Him, the sinner -is brought up, in perfect righteousness, to God. All the way from the -ark to the brazen altar was marked with the footprints of love, and -all the way from the brazen altar to the ark of God was sprinkled with -the blood of atonement; and as the ransomed worshiper passes along -that wondrous path, he beholds the name of Jesus stamped on all that -meets his view. May that name be dearer to our hearts! Let us now -proceed to examine the chapters consecutively. - -It is most interesting to note here that the first thing which the -Lord communicates to Moses is His gracious purpose to have a -sanctuary, or holy dwelling-place, in the midst of His people--a -sanctuary composed of materials which directly point to Christ, His -Person, His work, and the precious fruit of that work, as seen in the -light, the power, and the varied graces of the Holy Ghost. Moreover, -these materials were the fragrant fruit of the grace of God--the -voluntary offerings of devoted hearts. Jehovah, whose majesty "the -heaven of heavens could not contain," was graciously pleased to dwell -in a boarded and curtained tent erected for Him by those who cherished -the fond desire to hail His presence amongst them. This tabernacle may -be viewed in two ways: first, as furnishing "a pattern of things in -the heavens," and secondly, as presenting a deeply significant type of -the body of Christ. The various materials of which the tabernacle was -composed will come before us as we pass along; we shall therefore -consider the three comprehensive subjects put before us in this -chapter, namely, the ark, the table, and the candlestick. - -The ark of the covenant occupies the leading place in the divine -communications to Moses. Its position, too, in the tabernacle was most -marked. Shut in within the vail, in the holiest of all, it formed the -base of Jehovah's throne. Its very name conveys to the mind its -import. An ark, so far as the Word instructs us, is designed to -preserve _intact_ whatever is put therein. An ark carried Noah and his -family, together with all the orders of creation, in safety over the -billows of judgment which covered the earth: an ark, at the opening of -this book, was faith's vessel for preserving "a proper child" from the -waters of death. When, therefore, we read of "the ark of the -covenant," we are led to believe that it was designed of God to -preserve His covenant unbroken in the midst of an erring people. In -it, as we know, the second set of tables were deposited. As to the -first set, they were broken in pieces beneath the mount, showing that -man's covenant was wholly abolished--that his work could never, by any -possibility, form the basis of Jehovah's throne of government. -"Justice and judgment are the habitation of that throne," whether in -its earthly or heavenly aspect. The ark could not contain within its -hallowed inclosure broken tables. Man might fail to fulfill his -self-chosen vow, but God's law must be preserved in its divine -integrity and perfectness. If God was to set up His throne in the -midst of His people, He could only do so in a way worthy of Himself. -His standard of judgment and government must be perfect. - -"And thou shalt make staves of shittim wood, and overlay them with -gold. And thou shalt put the staves into the rings by the sides of the -ark, that the ark may be borne with them." The ark of the covenant was -to accompany the people in all their wanderings. It never rested while -they were a traveling or a conflicting host; it moved from place to -place in the wilderness; it went before them into the midst of Jordan; -it was their grand rallying-point in all the wars of Canaan; it was -the sure and certain earnest of power wherever it went. No power of -the enemy could stand before that which was the well-known expression -of the divine presence and power. The ark was to be Israel's -companion-in-travel in the desert, and "the staves" and "the rings" -were the apt expression of its traveling character. - -However, it was not always to be a traveler. "The afflictions of -David," as well as the wars of Israel, were to have an end. The prayer -was yet to be breathed and answered, "Arise, O Lord, into _Thy rest_: -Thou and _the ark of Thy strength_." (Ps. cxxxii. 8.) This most -sublime petition had its partial accomplishment in the palmy days of -Solomon, when "the priests brought in the ark of the covenant of the -Lord unto his place, into the oracle of the house, to the most holy -place, even under the wings of the cherubim. For the cherubim spread -forth their two wings over the place of the ark, and the cherubim -covered the ark and the staves thereof above. And _they drew out the -staves_, that the ends of the staves were seen out in the holy place -before the oracle, and they were not seen without: and there they are -unto this day." (1 Kings viii. 6-8.) The sand of the desert was to be -exchanged for the golden floor of the temple. (1 Kings vi. 30.) The -wanderings of the ark were to have an end: there was "neither enemy -nor evil occurrent," and therefore "the staves were drawn out." - -Nor was this the only difference between the ark in the tabernacle and -in the temple. The apostle, speaking of the ark in its wilderness -habitation, describes it as "the ark of the covenant, overlaid round -about with gold, wherein was the golden pot that had manna, and -Aaron's rod that budded, and the tables of the covenant." (Heb. ix. -4.) Such were the contents of the ark in its wilderness -journeyings--the pot of manna, the record of Jehovah's faithfulness in -providing for His redeemed in the desert, and Aaron's rod, "a token -against the rebels," to "take away their murmurings." (Compare Exod. -xvi. 32-34, and Numb. xvii. 10.) But when the moment arrived in which -"the staves" were to be "drawn out," when the wanderings and wars of -Israel were over, when the "exceeding magnificial" house was -completed, when the sun of Israel's glory had reached, in type, its -meridian, as marked by the wealth and splendor of Solomon's reign, -then the records of wilderness need and wilderness failure were -unnoticed, and nothing remained save that which constituted the -eternal foundation of the throne of the God of Israel, and of all the -earth. "_There was nothing in the ark save the two tables of stone_, -which Moses put there at Horeb." (1 Kings viii. 9.) - -But all this brightness was soon to be overcast by the heavy clouds of -human failure and divine displeasure. The rude foot of the -uncircumcised was yet to walk across the ruins of that beautiful -house, and its faded light and departed glory was yet to elicit the -contemptuous "hiss" of the stranger. This would not be the place to -follow out these things in detail; I shall only refer my reader to the -last notice which the Word of God affords us of "the ark of the -covenant,"--a notice which carries us forward to a time when human -folly and sin shall no more disturb the resting-place of that ark, and -when neither a curtained tent nor yet a temple made with hands shall -contain it. "And the seventh angel sounded; and there were great -voices in heaven, saying, 'The kingdoms of this world are become the -kingdoms of our Lord, and of His Christ; and He shall reign forever -and ever.' And the four and twenty elders, which sat before God on -their seats, fell upon their faces, and worshiped God, saying, 'We -give Thee thanks, O Lord God Almighty, which art, and wast, and art to -come; because Thou hast taken to Thee Thy great power, and hast -reigned. And the nations were angry, and Thy wrath is come, and the -time of the dead, that they should be judged, and that Thou shouldest -give reward unto Thy servants the prophets, and to the saints, and -them that fear Thy name, small and great; and shouldest destroy them -which destroy the earth.' And the temple of God was open in heaven, -and there was seen in His temple _the ark of His covenant_: and there -were lightnings, and voices, and thunderings, and an earthquake, and -great hail." (Rev. xi. 15-19.) - -The mercy-seat comes next in order.--"And thou shalt make a mercy-seat -of pure gold; two cubits and a half shall be the length thereof, and a -cubit and a half the breadth thereof. And thou shalt make two cherubim -of gold, of beaten work shalt thou make them, in the two ends of the -mercy-seat. And make one cherub on the one end, and the other cherub -on the other end; even of the mercy-seat shall ye make the cherubim on -the two ends thereof. And the cherubim shall stretch forth their wings -on high, covering the mercy-seat with their wings, and their faces -shall look one to another; toward the mercy-seat shall the faces of -the cherubim be. And thou shalt put the mercy-seat above upon the ark; -and in the ark shalt thou put the testimony that I shall give thee. -And there I will meet with thee, and I will commune with thee from -above the mercy-seat, from between the two cherubim which are upon the -ark of the testimony, of all things which I will give thee in -commandment unto the children of Israel." - -Here Jehovah gives utterance to His gracious intention of coming down -from the fiery mount to take His place upon the mercy-seat. This He -could do, inasmuch as the tables of testimony were preserved unbroken -beneath, and the symbols of His power, whether in creation or -providence, rose on the right hand and on the left--the inseparable -adjuncts of that throne on which Jehovah had seated Himself--a throne -of grace founded upon divine righteousness and supported by justice -and judgment. Here the glory of the God of Israel shone forth. From -hence He issued His commands, softened and sweetened by the gracious -source from whence they emanated, and the medium through which they -came--like the beams of the mid-day sun, passing through a cloud, we -can enjoy their genial and enlivening influence without being dazzled -by their brightness. "His commandments are not grievous," when -received from off the mercy-seat, because they come in connection with -grace, which gives the ears to hear and the power to obey. - -Looking at the ark and mercy-seat together, we may see in them a -striking figure of Christ in His Person and work. He having, in His -life, magnified the law and made it honorable, became, through death, -a propitiation (or mercy-seat) for every one that believeth. God's -mercy could only repose on a pedestal of perfect righteousness. "Grace -reigns through righteousness unto eternal life by Jesus Christ our -Lord." (Rom. v. 21.) The only proper meeting-place between God and man -is the point where grace and righteousness meet and perfectly -harmonize. Nothing but perfect righteousness could suit God, and -nothing but perfect grace could suit the sinner. But where could these -attributes meet in one point? Only in the cross. There it is that -"mercy and truth are met together; righteousness and peace have kissed -each other." (Ps. lxxxv. 10.) Thus it is that the soul of the -believing sinner finds peace. He sees that God's righteousness and his -justification rest upon precisely the same basis, namely, Christ's -accomplished work. When man, under the powerful action of _the truth_ -of God, takes his place as a sinner, God can, in the exercise of -_grace_, take His place as a Saviour, and then every question is -settled, for the cross having answered all the claims of divine -justice, mercy's copious streams can flow unhindered. When a righteous -God and a ruined sinner meet on a blood-sprinkled platform, all is -settled forever--settled in such a way as perfectly glorifies God, and -eternally saves the sinner. God must be true, though every man be -proved a liar; and when man is so thoroughly brought down to the -lowest point of his own moral condition before God as to be willing to -take the place which God's truth assigns him, he then learns that God -has revealed Himself as the righteous Justifier of such an one. This -must give settled peace to the conscience; and not only so, but impart -a capacity to commune with God, and hearken to His holy precepts, in -the intelligence of that relationship into which divine grace has -introduced us. - -Hence, therefore, "the holiest of all" unfolds a truly wondrous -scene.--The ark, the mercy-seat, the cherubim, the glory! What a sight -for the high-priest of Israel to behold as, once a year, he went in -within the vail! May the Spirit of God open the eyes of our -understanding, that we may understand more fully the deep meaning of -those precious types. - -Moses is next instructed about "the table of show-bread," or bread of -presentation. On this table stood the food of the priests of God. For -seven days those twelve loaves of "fine flour with frankincense" were -presented before the Lord, after which, being replaced by others, they -became the food of the priests, who fed upon them in the holy place. -(See Lev. xxiv. 5-9.) It is needless to say that those twelve loaves -typify "the Man Christ Jesus." The "fine flour," of which they were -composed, marks His perfect manhood, while the "frankincense" points -out the entire devotion of that manhood to God. If God has His priests -ministering in the holy place, He will assuredly have a table for -them, and a well-furnished table too. Christ is the table, and Christ -is the bread thereon. The pure table and the twelve loaves shadow -forth Christ as presented before God unceasingly in all the excellency -of His spotless humanity, and administered as food to the priestly -family. The "seven days" set forth the perfection of the divine -enjoyment of Christ, and the "twelve loaves" the administration of -that enjoyment in and by man. There is also, I should venture to -suggest, the idea of Christ's connection with the twelve tribes of -Israel, and the twelve apostles of the Lamb. - -The candlestick of pure gold comes next in order, for God's priests -need _light_ as well as _food_; and they have both the one and the -other in Christ. In this candlestick there is no mention of any thing -but pure gold.--"All of it shall be one _beaten_ work of pure gold." -"The seven lamps" which "gave light over against the candlestick" -express the perfection of the light and energy of the Spirit, founded -upon and connected with the perfect efficacy of the work of Christ. -The work of the Holy Ghost can never be separated from the work of -Christ. This is set forth in a double way in this beautiful figure of -the golden candlestick. "The seven lamps" being connected with "the -shaft" of "beaten gold," points us to Christ's finished work as the -sole basis of the manifestation of the Spirit in the Church. The Holy -Ghost was not given until Jesus was glorified. (Comp. John vii. 39 -with Acts xix. 2-6.) In the third chapter of Revelation, Christ is -presented to the Church in Sardis as "having the seven Spirits." It -was as "exalted to the right hand of God" that the Lord Jesus "shed -forth" the Holy Ghost upon His Church, in order that she might shine, -according to the power and perfection of her position, in the holy -place, her proper sphere of being, of action, and of worship. - -Then, again, we find it was one of Aaron's specific functions to light -and trim those seven lamps.--"And the Lord spake unto Moses, saying, -'Command the children of Israel that they bring unto thee pure oil -olive beaten for the light, to cause the lamps to burn continually. -Without the vail of the testimony, in the tabernacle of the -congregation, shall Aaron order it from the evening unto the morning -before the Lord continually: it shall be a statute forever in your -generations. He shall order the lamps upon the pure candlestick before -the Lord continually." (Lev. xxiv. 1-4.) Thus we may see how the work -of the Holy Ghost in the Church is linked with Christ's work on earth -and His work in heaven. "The seven lamps" were there, no doubt; but -priestly energy and diligence were needed in order to keep them -trimmed and lighted. The priest would continually need "the tongs and -snuff-dishes" for the purpose of removing aught that would not be a -fit vehicle for the "pure beaten oil." Those tongs and snuff-dishes -were of "beaten gold" likewise, for the whole matter was the direct -result of divine operation. If the Church shine, it is only by the -energy of the Spirit, and that energy is founded upon Christ, who, in -pursuance of God's eternal counsel, became, in His sacrifice and -priesthood, the spring and power of every thing to His Church. All is -of God. Whether we look within that mysterious vail, and behold the -ark with its cover, and the two significant figures attached thereto; -or if we gaze on that which lay without the vail--the pure table and -the pure candlestick, with their distinctive vessels and -instruments--all speak to us of God, whether as revealed to us in -connection with the Son or the Holy Ghost. - -Christian reader, your high calling places you in the very midst of -all these precious realities. Your place is not merely amid "the -patterns of things in the heavens," but amid "the heavenly things -themselves." You have "boldness to enter into the holiest by the blood -of Jesus;" you are a priest unto God; "the showbread" is yours; your -place is at "the pure table," to feed on the priestly food, in the -light of the Holy Ghost. Nothing can ever deprive you of those divine -privileges,--they are yours forever. Let it be your care to watch -against every thing that might rob you of the _enjoyment_ of them. -Beware of all unhallowed tempers, lusts, feelings, and imaginations. -Keep nature down; keep the world out; keep Satan off. May the Holy -Ghost fill your whole soul with Christ. Then you will be practically -holy and abidingly happy,--you will bear fruit, and the Father will be -glorified, and your joy shall be full. - - - - -CHAPTER XXVI. - - -The section of our book which now opens before us contains the -instructive description of the curtains and coverings of the -tabernacle, wherein the spiritual eye discerns the shadows of the -various features and phases of Christ's manifested character. -"Moreover, thou shalt make the tabernacle with ten curtains of fine -twined linen, and blue, and purple, and scarlet: with cherubim of -cunning work shalt thou make them." Here we have the different aspects -of "the Man Christ Jesus." The "fine twined linen" prefigures the -spotless purity of His walk and character; while the "blue, the -purple, and the scarlet" present Him to us as "the Lord from -_heaven_," who is to _reign_ according to the divine counsels, but -whose royalty is to be the result of His _sufferings_. Thus we have a -spotless Man, a heavenly Man, a royal Man, a suffering Man. These -materials were not confined to the "curtains" of the tabernacle, but -were also used in making "the vail" (ver. 31), "the hanging for the -door of the tent" (ver. 36), "the hanging for the gate of the court" -(chap. xxvii. 16), "the cloths of service and the holy garments of -Aaron" (chap. xxxix. 1). In a word, it was Christ everywhere, Christ -in all, Christ alone.[12] - - [12] The expression, "_white_ and _clean_," gives peculiar force and - beauty to the type which the Holy Ghost has presented in the "fine - twined linen." Indeed, there could not be a more appropriate emblem of - spotless manhood. - -The "fine twined linen," as expressive of Christ's spotless manhood, -opens a most precious and copious spring of thought to the spiritual -mind; it furnishes a theme on which we cannot meditate too profoundly. -The truth respecting Christ's humanity must be received with -scriptural accuracy, held with spiritual energy, guarded with holy -jealousy, and confessed with heavenly power. If we are wrong as to -this, we cannot be right as to any thing. It is a grand, vital, -fundamental truth; and if it be not received, held, guarded, and -confessed as God has revealed it in His holy Word, the entire -superstructure must be unsound. Nothing can be more deplorable than -the looseness of thought and expression which seems to prevail in -reference to this all-important doctrine. Were there more reverence -for the Word of God, there would be more accurate acquaintance with -it; and, in this way, we should happily avoid all those erroneous and -unguarded statements which surely must grieve the Holy Spirit of God, -whose province it is to testify of Jesus. - -When the angel had announced to Mary the glad tidings of the Saviour's -birth, she said to him, "How shall this be, seeing I know not a man?" -Her feeble mind was utterly incompetent to enter into, much less to -fathom, the stupendous mystery of "God manifest in the flesh." But -mark carefully the angelic reply--a reply, not to a sceptic mind, but -to a pious, though ignorant, heart.--"The Holy Ghost shall come upon -thee, and the power of the Highest shall overshadow thee; wherefore, -also, that holy thing which shall be born of thee shall be called the -Son of God." (Luke i. 34, 35.) Mary, doubtless, imagined that this -birth was to be according to the principles of ordinary generation; -but the angel corrects her mistake, and, in correcting it, enunciates -one of the grandest truths of revelation. He declares to her that -divine power was about to form A REAL MAN--"the second Man--the Lord -from heaven"--One whose nature was divinely pure, utterly incapable -of receiving or communicating any taint. This holy One was made "_in -the likeness_ of sinful flesh," without sin in the flesh. He partook -of real _bona fide_ flesh and blood without a particle or shadow of -the evil thereto attaching. - -This is a cardinal truth which cannot be too accurately laid hold of -or too tenaciously held. The incarnation of the Son, the second Person -in the eternal Trinity--His mysterious entrance into pure and spotless -flesh, formed, by the power of the Highest, in the virgin's womb, is -the foundation of the "great mystery of godliness," of which the -topstone is a glorified God-man in heaven, the Head, Representative, -and Model of the redeemed Church of God. The essential purity of His -manhood perfectly met the claims of God; the reality thereof met the -necessities of man. He was a Man, for none else would do to meet man's -ruin. But He was such a Man as could satisfy all the claims of the -throne of God. He was a spotless, real Man, in whom God could -perfectly delight, and on whom man could unreservedly lean. - -I need not remind the enlightened reader that all this, if taken apart -from death and resurrection, is perfectly unavailable to us. We need -not only an incarnate, but a crucified and risen, Christ. True, He -should be incarnate to be crucified; but it is death and resurrection -which render incarnation available to us. It is nothing short of a -deadly error to suppose that in incarnation Christ was taking man into -union with Himself. This could not be. He Himself expressly teaches -the contrary. "Verily, verily, I say unto you, Except a corn of wheat -fall into the ground and _die_, it abideth _alone_; but if it die, it -bringeth forth much fruit." (John xii. 24.) There could be no union -between sinful and holy flesh, pure and impure, corruptible and -incorruptible, mortal and immortal. Accomplished death is the only -base of a unity between Christ and His elect members. It is in -beautiful connection with the words, "Rise, let us go hence," that He -says, "I am the vine, ye are the branches." "We have been planted -together in the likeness of His death." "Our old man is crucified with -Him, that the body of sin might be destroyed." "In whom also ye are -circumcised with the circumcision made without hands, in putting off -the body of the sins of the flesh by the circumcision of Christ: -buried with Him in baptism, wherein also ye are risen with Him through -the faith of the operation of God, who hath raised Him from the dead." -I would refer my reader to Romans vi. and Colossians ii. as a full and -comprehensive statement of the truth on this important subject. It was -only as dead and risen that Christ and His people could become one. -The true corn of wheat had to fall into the ground and die ere a full -ear could spring up and be gathered into the heavenly garner. - -But while this is a plainly revealed truth of Scripture, it is equally -plain that incarnation formed, as it were, the first layer of the -glorious superstructure; and the curtains of "fine twined linen" -prefigure the moral purity of "the Man Christ Jesus." We have already -seen the manner of His conception; and, as we pass along the current -of His life here below, we meet with instance after instance of the -same spotless purity. He was forty days in the wilderness, tempted of -the devil, but there was no response in His pure nature to the -tempters foul suggestions. He could touch the leper and receive no -taint; He could touch the bier and not contract the smell of death; He -could pass unscathed through the most polluted atmosphere. He was, as -to His manhood, like a sunbeam emanating from the fountain of light, -which can pass without a soil through the most defiling medium. He was -perfectly unique in nature, constitution, and character. None but He -could say, "Thou wilt not suffer Thine holy One to see corruption." -This was in reference to His humanity, which, as being perfectly holy -and perfectly pure, was capable of being a sin-bearer. "His own self -bare our sins in His own body on the tree." Not _to_ the tree, as some -would teach us; but "_on_ the tree." It was on the cross that Christ -was our sin-bearer, and only there. "He hath made Him to be sin for us -who knew no sin, that we might be made the righteousness of God in -Him." (2 Cor. v. 21.) - -"_Blue_" is the ethereal color, and marks the heavenly character of -Christ, who, though He had come down into all the circumstances of -actual and true humanity (sin excepted), yet was He "the Lord from -heaven." Though He was "very man," yet He ever walked in the -uninterrupted consciousness of His proper dignity, as a heavenly -stranger. He never once forgot whence He had come, where He was, or -whither He was going. The spring of all His joys was on high. Earth -could neither make Him richer nor poorer. He found this world to be "a -dry and thirsty land, where no water is," and hence His spirit could -only find its refreshment above. It was entirely heavenly.--"No man -hath ascended up to heaven, but He that came down from heaven, even -the Son of Man _who is in heaven_." (John iii. 13.) - -"_Purple_" denotes royalty, and points us to Him who "was born King of -the Jews;" who offered Himself as such to the Jewish nation, and was -rejected; who before Pontius Pilate witnessed a good confession, -avowing Himself a king, when, to mortal vision, there was not so much -as a single trace of royalty.--"Thou sayest that I am a king." And -"hereafter ye shall see the Son of Man sitting at the right hand of -power, and coming in the clouds of heaven." And, finally, the -inscription upon His cross, "in letters of Hebrew, and Greek, and -Latin"--the language of religion, of science, and of government--declared -Him, to the whole known world, to be "Jesus of Nazareth, the King of -the Jews." Earth disowned His claims (so much the worse for it), but -not so heaven; there His claim was fully recognized. He was received -as a conqueror into the eternal mansions of light, crowned with glory -and honor, and seated, amid the acclamations of angelic hosts, on the -throne of the Majesty in the heavens, there to wait until His enemies -be made His footstool. "Why do the heathen rage, and the people -imagine a vain thing? The kings of the earth set themselves, and the -rulers take counsel together, against the Lord, and against His -anointed, saying, 'Let us break their bands asunder, and cast away -their cords from us.' He that sitteth in the heavens shall laugh; the -Lord shall have them in derision. Then shall He speak unto them in His -wrath, and vex them in His sore displeasure. Yet have I set _My King_ -upon My holy hill of Zion. I will declare the decree: the Lord hath -said unto Me, 'Thou art My Son; this day have I begotten Thee. Ask of -Me, and I shall give Thee the heathen for Thine inheritance, and the -uttermost parts of the earth for Thy possession. Thou shalt break them -with a rod of iron; Thou shalt dash them in pieces like a potter's -vessel.' Be wise now therefore, O ye kings; be instructed, ye judges -of the earth. Serve the Lord with fear, and rejoice with trembling. -Kiss the Son, lest He be angry, and ye perish from the way, when His -wrath is kindled but a little. BLESSED ARE ALL THEY THAT PUT THEIR -TRUST IN HIM." (Ps. ii.) - -"_Scarlet_," when genuine, is produced by death; and this makes its -application to a suffering Christ safe and appropriate. "Christ hath -suffered for us in the flesh." Without death, all would have been -unavailing. We can admire "the blue" and "the purple," but without -"the scarlet" the tabernacle would have lacked an all-important -feature. It was by death that Christ destroyed him that had the power -of death. The Holy Ghost, in setting before us a striking figure of -Christ--the true tabernacle--could not possibly omit that phase of His -character which constitutes the ground-work of His connection with His -body the Church, of His claim to the throne of David, and the headship -of all creation. In a word, He not only unfolds the Lord Jesus to our -view, in these significant curtains, as a spotless Man, a royal Man, -but also a suffering Man,--One who, _by death_, should make good His -claims to all that to which, as man, He was entitled, in the divine -counsels. - -But we have much more in the curtains of the tabernacle than the -varied and perfect phases of the character of Christ,--we have also -the unity and consistency of that character. Each phase is displayed -in its own proper perfectness; and one never interferes with, or mars -the exquisite beauty of, another. All was in perfect harmony beneath -the eye of God, and was so displayed in "the pattern which was showed -to Moses on the mount," and in the copy which was exhibited below. -"Every one of the curtains shall have one measure. The five curtains -shall be coupled together one to another; and other five curtains -shall be coupled one to another." Such was the fair proportion and -consistency in all the ways of Christ, as a perfect Man, walking on -the earth, in whatever aspect or relationship we view Him. When acting -in one character, we never find aught that is, in the very least -degree, inconsistent with the divine integrity of another. He was, at -all times, in all places, under all circumstances, the perfect Man. -There was nothing out of that fair and lovely proportion which -belonged to Him, in all His ways. "Every one of the curtains shall -have one measure." - -The two sets of five curtains each may symbolize the two grand aspects -of Christ's character, as acting toward God and toward man. We have -the same two aspects in the law, namely, what was due to God, and what -was due to man; so that as to Christ, if we look in, we find "Thy law -is within My heart;" and if we look at His outward character and walk, -we see those two elements adjusted with perfect accuracy, and not only -adjusted, but inseparably linked together by the heavenly grace and -divine energy which dwelt in His most glorious Person. - -"And thou shalt make _loops of blue_ upon the edge of the one curtain, -from the selvedge in the coupling; and likewise shalt thou make in the -uttermost edge of another curtain, in the coupling of the second.... -And thou shalt make fifty _taches of gold_, and couple the curtains -together with the taches; and _it shall be one tabernacle_." We have -here displayed to us, in the "loops of blue," and "taches of _gold_," -that _heavenly_ grace and _divine_ energy in Christ which enabled Him -to combine and perfectly adjust the claims of God and man; so that in -responding to both the one and the other, He never, for a moment, -marred the unity of His character. When crafty and hypocritical men -tempted Him with the inquiry, "Is it lawful to give tribute to Cćsar, -or not?" His wise reply was, "Render to Cćsar the things that are -Cćsar's, and to God the things that are God's." - -Nor was it merely Cćsar, but man in every relation that had all his -claims perfectly met in Christ. As He united in His perfect Person the -nature of God and man, so He met in His perfect ways the claims of God -and man. Most interesting would it be to trace, through the gospel -narrative, the exemplification of the principle suggested by the -"loops of blue," and "taches of gold;" but I must leave my reader to -pursue this study under the immediate guidance of the Holy Ghost, who -delights to expatiate upon every feature and every phase of that -perfect One whom it is His unvarying purpose and undivided object to -exalt. - -The curtains on which we have been dwelling were covered with other -"curtains of goats' hair." (Ver. 7-14.) Their beauty was hidden from -those without by that which bespoke roughness and severity. This -latter did not meet the view of those within. To all who were -privileged to enter the hallowed inclosure, nothing was visible save -"the blue, the purple, the scarlet, and fine twined linen," the varied -yet combined exhibition of the virtues and excellencies of that divine -Tabernacle in which God dwelt within the vail--that is, of Christ, -through whose flesh, the antitype of all these, the beams of the -divine nature shone so delicately that the sinner could behold without -being overwhelmed by their dazzling brightness. - -As the Lord Jesus passed along this earth, how few really knew Him! -How few had eyes anointed with heavenly eye-salve to penetrate and -appreciate the deep mystery of His character! How few saw "the blue, -the purple, the scarlet, and fine twined linen"! It was only when -faith brought man into His presence that He ever allowed the -brightness of what He was to shine forth--ever allowed the glory to -break through the cloud. To nature's eye there would seem to have been -a reserve and a severity about Him which were aptly prefigured by the -"covering of goats' hair." All this was the result of His profound -separation and estrangement, not from sinners personally, but from the -thoughts and maxims of men. He had nothing in common with man as such, -nor was it within the compass of mere nature to comprehend or enjoy -Him. "No man," said He, "can come to Me, except the Father which hath -sent Me draw him;" and when one of those "drawn" ones confessed His -name, He declared that "flesh and blood hath not revealed it unto -thee, but My Father which is in heaven." (Comp. John vi. 44; Matt. -xvi. 17.) He was "a root out of a dry ground," having neither "form -nor comeliness" to attract the eye or gratify the heart of man. The -popular current could never flow in the direction of of One who, as He -passed rapidly across the stage of this vain world, wrapped Himself up -in a "covering of goats' hair." Jesus was not popular. The multitude -might follow Him for a moment, because His ministry stood connected, -in their judgment, with "the loaves and fishes" which met their need; -but they were just as ready to cry, "Away with Him!" as "Hosanna to -the Son of David!" Oh, let Christians remember this! Let the servants -of Christ remember it! Let all preachers of the gospel remember it! -Let one and all of us ever seek to bear in mind the "_covering of -goats' hair_"! - -But if the goats' skins expressed the severity of Christ's separation -from earth, "the rams' skins _dyed red_" exhibit His intense -consecration and devotedness to God, which was carried out even unto -_death_. He was the only perfect Servant that ever stood in God's -vineyard. He had one object, which He pursued with an undeviating -course from the manger to the cross, and that was, to glorify the -Father, and finish His work. "Wist ye not that I must be about My -Father's business?" was the language of His youth, and the -accomplishment of that "business" was the design of His life. "His -meat was to do the will of Him that sent Him, and to finish His work." -"The rams' skins dyed red" formed as distinct a part of His ordinary -habit as the "goats' hair." His perfect devotion to God separated Him -from the habits of men. - -"The badgers' skins" may exhibit to us the holy vigilance with which -the Lord Jesus guarded against the approach of every thing hostile to -the purpose which engrossed His whole soul. He took up His position -for God, and held it with a tenacity which no influence of men or -devils, earth or hell, could overcome. The covering of badger's skins -was "above" (ver. 14), teaching us that the most prominent feature in -the character of "the Man Christ Jesus" was an invincible -determination to stand as a witness for God on the earth. He was the -true Naboth, who gave up His life rather than surrender the truth of -God, or give up that for which He had taken His place in this world. - -The goat, the ram, and the badger must be regarded as exhibiting -certain natural features, and also as symbolizing certain moral -qualities; and we must take both into account in our application of -these figures to the character of Christ. The human eye could only -discern the former. It could see none of the moral grace, beauty, and -dignity which lay beneath the outward form of the despised and humble -Jesus of Nazareth. When the treasures of heavenly wisdom flowed from -His lips, the inquiry was, "Is not this the carpenter?" or, "How -knoweth this Man letters, having never learned?" When He asserted His -eternal Sonship and Godhead, the word was, "Thou art not yet fifty -years old," or, "They took up stones to cast at Him." In short, the -acknowledgment of the Pharisees in John ix. was true in reference to -men in general.--"As for this fellow, we know not from whence He is." - -It would be utterly impossible, in the compass of a volume like this, -to trace the unfoldings of those precious features of Christ's -character through the gospel narratives. Sufficient has been said to -open up springs of spiritual thought to my reader, and to furnish some -faint idea of the rich treasures which are wrapped up in the curtains -and coverings of the tabernacle. Christ's hidden being, secret -springs, and inherent excellencies--His outward and unattractive -form--what He was in Himself, what He was Godward, and what He was -manward--what He was in the judgment of faith, and what in the -judgment of nature--all is sweetly and impressively told out, to the -circumcised ear, in the "curtains of blue, purple, scarlet, and fine -twined linen," and the "coverings of skins." - -"The boards for the tabernacle" were made of the same wood as was used -in constructing "the ark of the covenant." Moreover, they were upheld -by the sockets of silver formed out of the atonement; their hooks and -chapiters being of the same. (Compare attentively chap. xxx. 11-16, -with chap. xxxviii. 25-28.) The whole frame-work of the tent of the -tabernacle was based on that which spoke of atonement or ransom, while -the "hooks and chapiters" at the top set forth the same. The sockets -were buried in the sand, and the hooks and chapiters were above. It -matters not how deep you penetrate, or how high you rise, that -glorious and eternal truth is emblazoned before you, "I HAVE FOUND A -RANSOM." Blessed be God, "we are not redeemed with corruptible things, -as silver and gold, ... but with the precious blood of Christ, as of a -lamb without blemish and without spot." - -The tabernacle was divided into three distinct parts, namely, "the -holy of holies," "the holy place," and "the court of the tabernacle." -The entrance into each of these was of the same materials--"blue, -purple, scarlet, and fine twined linen." (Compare chapter xxvi. 31, -36; xxvii. 16.) The interpretation of which is simply this: Christ -forms the only doorway into the varied fields of glory which are yet -to be displayed, whether on earth, in heaven, or in the heaven of -heavens. "Every family, in heaven and earth," will be ranged under His -headship, as all will be brought into everlasting felicity and glory -on the ground of His accomplished atonement. This is plain enough, and -needs no stretch of the imagination to grasp it. We know it to be -true; and when we know the truth which is shadowed forth, the shadow -is easily understood. If only our hearts be filled with Christ, we -shall not go far astray in our interpretations of the tabernacle and -its furniture. It is not a head full of learned criticism that will -avail us much here, but a heart full of affection for Jesus, and a -conscience at rest in the blood of His cross. - -May the Spirit of God enable us to study these things with more -interest and intelligence. May He "open our eyes that we may behold -wondrous things out of His law." - - - - -CHAPTER XXVII. - - -We have now arrived at the brazen altar, which stood at the door of -the tabernacle; and I would call my reader's most particular attention -to the order of the Holy Ghost in this portion of our book. We have -already remarked that from chapter xxv. to the nineteenth verse of -chapter xxvii. forms a distinct division, in which we are furnished -with a description of the ark and mercy-seat, the table and -candlestick, the curtains and the vail; and, lastly, the brazen altar -and the court in which that altar stood. If my reader will turn to -chapter xxxv. 15, chapter xxxvii. 25, and chapter xl. 26, he will -remark that the golden altar of incense is noticed, in each of the -three instances, between the candlestick and the brazen altar; -whereas, when Jehovah is giving directions to Moses, the brazen altar -is introduced immediately after the candlestick and the curtains of -the tabernacle. Now, inasmuch as there must be a divine reason for -this difference, it is the privilege of every diligent and intelligent -student of the Word to inquire what that reason is. - -Why, then, does the Lord, when giving directions about the furniture -of the "holy place," omit the altar of incense, and pass out to the -brazen altar which stood at the door of the tabernacle? The reason, I -believe, is simply this: He first describes the mode in which He would -manifest Himself to man, and then He describes the mode of man's -approach to Him. He took His seat upon the throne, as "the Lord of all -the earth." The beams of His glory were hidden behind the vail--type -of Christ's flesh (Heb. x. 20.); but there was the manifestation of -Himself in connection with man, as in "the pure table," and by the -light and power of the Holy Ghost, as in the candlestick. Then we -have the manifested character of Christ as a man down here on this -earth, as seen in the curtains and coverings of the tabernacle. And, -finally, we have the brazen altar as the grand exhibition of the -meeting-place between a holy God and a sinner. This conducts us, as it -were, to the extreme point, from which we return, in company with -Aaron and his sons, back to the holy place, the ordinary priestly -position, where stood the golden altar of incense. Thus the order is -strikingly beautiful. The golden altar is not spoken of until there is -a priest to burn incense thereon, for Jehovah showed Moses the -patterns of things in the heavens according to the order in which -these things are to be apprehended by faith. On the other hand, when -Moses gives directions to the congregation (chap. xxxv.), when he -records the labors of "Bezaleel and Aholiab" (chap. xxxvii. and -xxxviii.), and when he sets up the tabernacle (chap. xl.), he follows -the simple order in which the furniture was placed. - -The prayerful investigation of this interesting subject, and a -comparison of the passages above referred to, will amply repay my -reader. We shall now examine the brazen altar. - -This altar was the place where the sinner approached God, in the power -and efficacy of the blood of atonement. It stood "at the door of the -tabernacle of the tent of the congregation," and on it all the blood -was shed. It was composed of "shittim wood and brass." The wood was -the same as that of the golden altar of incense: but the metal was -different, and the reason of this difference is obvious. The altar of -brass was the place where sin was dealt with according to the divine -judgment concerning it. The altar of gold was the place from whence -the precious fragrance of Christ's acceptableness ascended to the -throne of God. The "shittim wood," as the figure of Christ's humanity, -must be the same in each case; but in the brazen altar we see Christ -meeting the fire of divine justice; in the golden altar we behold Him -feeding the divine affections. At the former, the fire of divine wrath -was quenched; at the latter, the fire of priestly worship is kindled. -The soul delights to find Christ in both; but the altar of brass is -what meets the need of a guilty conscience,--it is the very first -thing for a poor, helpless, needy, convicted sinner. There cannot be -settled peace, in reference to the question of sin, until the eye of -faith rests on Christ as the antitype of the brazen altar. I must see -my sin reduced to ashes in the pan of that altar ere I can enjoy rest -of conscience in the presence of God. It is when I know, by faith in -the record of God, that He Himself has dealt with my sin in the Person -of Christ, at the brazen altar--that He has satisfied all His own -righteous claims--that He has put away my sin out of His holy -presence, so that it can never come back again--it is then, but not -until then, that I can enjoy divine and everlasting peace. - -I would here offer a remark as to the real meaning of the "gold" and -"brass" in the furniture of the tabernacle. "Gold" is the symbol of -divine righteousness, or the divine nature in "the Man Christ Jesus." -"Brass" is the symbol of righteousness, demanding judgment of sin, as -in the brazen altar; or the judgment of uncleanness, as in the brazen -laver. This will account for the fact that _inside_ the tent of the -tabernacle all was gold,--the ark, the mercy-seat, the table, the -candlestick, the altar of incense. All these were the symbols of the -divine nature--the inherent personal excellence of the Lord Jesus -Christ. On the other hand, _outside_ the tent of the tabernacle all -was brass,--the brazen altar and its vessels, the laver and its foot. - -The claims of righteousness, as to sin and uncleanness, must be -divinely met ere there can be any enjoyment of the precious mysteries -of Christ's Person, as unfolded in the inner sanctuary of God. It is -when I see all sin and all uncleanness perfectly judged and washed -away that I can, as a priest, draw nigh and worship in the holy place, -and enjoy the full display of all the beauty and excellency of the -God-man, Christ Jesus. - -The reader can, with much profit, follow out the application of this -thought in detail, not merely in the study of the tabernacle and the -temple, but also in various passages of the Word; for example, in the -first chapter of Revelation, Christ is seen "girt about the paps with -a _golden_ girdle," and having "His feet like unto fine _brass_, as if -they burned in a furnace." The "golden girdle" is the symbol of His -intrinsic righteousness. The "feet like unto fine brass" express the -unmitigated judgment of evil (He cannot tolerate evil, but must crush -it beneath His feet). - -Such is the Christ with whom we have to do. He judges sin, but He -saves the sinner. Faith sees sin reduced to ashes at the brazen altar; -it sees all uncleanness washed away at the brazen laver; and, finally, -it enjoys Christ as He is unfolded, in the secret of the divine -presence, by the light and power of the Holy Ghost. It finds Him at -the golden altar, in all the value of His intercession; it feeds on -Him at the pure table; it recognizes Him in the ark and mercy-seat, as -the One who answers all the claims of justice, and, at the same time, -meets all human need; it beholds Him in the vail, with all its mystic -figures; it reads His precious name on every thing. O, for a heart to -prize and praise this matchless, glorious Christ! - -Nothing can be of more vital importance than a clear understanding of -the doctrine of the brazen altar; that is to say, of the doctrine -taught there. It is from the want of clearness as to this that so many -souls go mourning all their days. They have never had a clean, -thorough settlement of the whole matter of their guilt at the brazen -altar; they have never really beheld, by faith, God Himself settling, -on the cross, the entire question of their sins; they are seeking -peace for their uneasy consciences in regeneration and its -evidences,--the fruits of the Spirit, frames, feelings, -experiences,--things quite right and most valuable in themselves, but -they are not the ground of peace. What fills the soul with perfect -peace is the knowledge of what God hath wrought at the brazen altar. -The ashes in yonder pan tell me the peace-giving story that ALL IS -DONE. The believer's sins were all put away by God's own hand of -redeeming love. "He hath made Christ to be sin for us, who knew no -sin, that we might be made the righteousness of God in Him." (2 Cor. -v.) All sin must be judged: but the believer's sins have been already -judged in the cross; hence, he is perfectly justified. To suppose that -there could be any thing against the very feeblest believer, is to -deny the entire work of the cross. His sins and iniquities have been -_all_ put away by God Himself, and therefore they must needs be -perfectly put away. They all went with the outpoured life of the Lamb -of God. - -Dear Christian reader, see that your heart is thoroughly established -in the peace which Jesus has made "by the blood of His cross." - - - - -CHAPTERS XXVIII. & XXIX. - - -These chapters unfold to us the priesthood, in all its value and -efficacy. They are full of deep interest. The very word "priesthood" -awakens in the heart feelings of the most profound thankfulness for -the grace which has not only provided a way for us to get into the -divine presence, but also the means of keeping us there, according to -the character and claims of that high and holy position. - -The Aaronic priesthood was God's provision for a people who were, in -themselves, at a distance, and needed one to appear for them in His -presence continually. We are taught in Hebrews vii. that this order of -priesthood belonged to the law--that it was made "after the law of a -carnal commandment"--that it "could not continue by reason of -death"--that the priests belonging to it had infirmity. It could not, -therefore, impart perfection, and hence we have to bless God that it -was instituted "without an oath." The oath of God could only stand -connected with that which was to endure forever, even the perfect, -immortal, untransferable priesthood of our great and glorious -Melchisedek, who imparts both to His sacrifice and His priesthood all -the value, the dignity, and the glory of His own peerless Person. The -thought of having such a Sacrifice and such a Priest as He causes the -bosom to heave with emotions of the liveliest gratitude. - -But we must proceed to the examination of the chapters which lie -before us. - -In chapter xxviii. we have the robes, and in chapter xxix. we have the -sacrifices. The former have more especial reference to the need of the -people; the latter, on the other hand, to the claims of God. The robes -express the varied functions and qualities of the priestly office. -"The ephod" was the great priestly robe. It was inseparably connected -with the shoulder-pieces and the breastplate, teaching us, very -distinctly, that the _strength_ of the priest's shoulder, and the -_affection_ of the priest's heart, were wholly devoted to the -interests of those whom he represented, and on whose behalf he wore -the ephod--that special priestly robe. This, which was typified in -Aaron, is actualized in Christ. His omnipotent strength and infinite -love are ours--ours eternally--ours unquestionably. The shoulder which -sustains the universe upholds the feeblest and most obscure member of -the blood-bought congregation. The heart of Jesus beats with an -undying affection--with an everlasting and an all-enduring love for -the most neglected member of the redeemed assembly. - -The names of the twelve tribes, engraven on precious stones, were -borne both on the shoulders and on the breast of the high-priest. (See -verses 9-12, 15-29.) The peculiar excellence of a precious stone is -seen in this, that the more intense the light which is brought to bear -upon it, the more brightly it shines. Light can never make a precious -stone look dim; it only increases and develops its lustre. The twelve -tribes--one as well as another, the smallest as well as the -greatest--were borne continually upon the breast and shoulders of -Aaron before the Lord. They were each and every one maintained in the -divine presence in all that undimmed lustre and unalterable beauty -which belonged to the position in which the perfect grace of the God -of Israel had set them. The people were represented before God by the -high-priest. Whatever might be their infirmities, their errors, or -their failures, yet their names glittered on the breastplate with -unfading brilliancy. Jehovah had set them there, and who could pluck -them thence? Jehovah had put them thus, and who could put them -otherwise? Who could penetrate into the holy place to snatch from -Aaron's breast the name of one of Israel's tribes? Who could sully the -lustre which gathered round those names, in the position which Jehovah -had placed them? Not one. They lay beyond the reach of every -enemy--beyond the influence of every evil. - -How encouraging and consolatory it is for the tried, tempted, -buffeted, and self-abased children of God to remember that God only -sees them on the heart of Jesus! In His view, they ever shine in all -the effulgence of Christ--they are arrayed in divine comeliness. The -world cannot see them thus; but God does, and this makes all the -difference. Men, in looking at the people of God, see only their blots -and blemishes. They have no ability whatever to see further, and as a -consequence, their judgment is always wrong--always one-sided. They -cannot see the sparkling jewels, bearing the names of God's redeemed, -engraven by the hand of changeless love. True it is that Christians -should be most careful not to furnish the men of the world with any -just occasion to speak reproachfully. They should seek, "by patient -continuance in well-doing, to put to silence the ignorance of foolish -men." If only they entered, by the power of the Holy Ghost, into the -comeliness in which they ever shine, in God's vision, it would -assuredly lead to a walk of practical holiness, moral purity, and -elevation before the eyes of men. The more clearly we enter, by faith, -into objective truth, or what is true of us in Christ, the deeper, -more experimental and practical will be the subjective work in us, and -the more complete will be the exhibition of the moral effect in our -life and character. - -But, thank God, our judgment is not with men, but with Himself; and He -graciously shows us our great High-Priest, "bearing our judgment on -His heart before the Lord continually." This imparts deep and settled -peace--a peace which nothing can shake. We may have to confess and -mourn over our constant failures and short-comings,--the eye may, at -times, be so dimmed with the tears of a genuine contrition as to be -but little able to catch the lustre of the precious stones on which -our names are engraven, yet there they are all the while. God sees -them, and that is enough. He is glorified by their brightness--a -brightness not of our attaining, but of His imparting. We had naught -save darkness, dullness, and deformity. He has imparted brightness, -lustre, and beauty. To Him be all the praise throughout the -everlasting ages! - -"The girdle" is the well-known symbol of service; and Christ is the -perfect Servant--the Servant of the divine counsels and affections, -and of the deep and manifold need of His people. With an earnest -spirit of devotedness, which nothing could damp, He girded Himself -for His work; and when faith sees the Son of God thus girded, it -judges, assuredly, that no occasion can be too great for Him. We find, -from the type before us, that all the virtues, the dignities, and the -glories of Christ, in His divine and human nature, enter fully into -His servant-character.--"The curious girdle of the ephod, which is -upon it, shall be of the same, according to the work thereof; even of -gold, of blue, and purple, and scarlet, and fine twined linen." (Verse -8.) The faith of this must meet every necessity of the soul, and -satisfy the most ardent longings of the heart. We not only see Christ -as the slain Victim at the brazen altar, but also as the girded -High-Priest over the house of God. Well, therefore, may the inspired -apostle say, "_Let us draw near_,"--"_Let us hold fast_,"--"_Let us -consider one another_." (Heb. x. 19-24.) - -"And thou shalt put in the breastplate of judgment the Urim and the -Thummim ["lights and perfections"]; and they shall be upon Aaron's -heart, when he goeth in before the Lord: and Aaron shall bear the -judgment of the children of Israel upon his heart before the Lord -continually." We learn, from various passages of the Word, that the -"Urim" stood connected with the communication of the mind of God in -reference to the various questions which arose in the details of -Israel's history. Thus, for example, in the appointment of Joshua, we -read, "And he shall stand before Eleazar the priest, who shall ask -counsel for him, _after the judgment of Urim before the Lord_." -(Numb. xxvii. 21.) "And of Levi he said, 'Let thy Thummim and thy Urim -[thy perfections and thy lights] be with thy holy one.... They shall -teach Jacob thy judgments, and Israel thy law.'" (Deut. xxxiii. 8-10.) -"And when Saul inquired of the Lord, the Lord answered him not, -neither by dreams, _nor by Urim_, nor by prophets." (1 Sam. xxviii. -6.) "And Tirshatha said unto them that they should not eat of the most -holy things till there stood up a priest with Urim and with Thummim." -(Ezra ii. 63.) Thus we learn that the high-priest not only bore the -judgment of the congregation before the Lord, but also communicated -the judgment of the Lord to the congregation. Solemn, weighty, and -most precious functions! All this we have, in divine perfectness, in -our "great High-Priest, who has passed into the heavens." He bears the -judgment of His people on His heart continually; and He, by the Holy -Ghost, communicates to us the counsel of God, in reference to the most -minute circumstances of our daily course. We do not want dreams or -visions; if only we walk in the Spirit, we shall enjoy all the -certainty which the perfect "Urim," on the breast of our High-Priest, -can afford. - -"And thou shalt make the robe of the ephod all of blue.... And -beneath, upon the hem of it, thou shalt make pomegranates of blue, and -of purple, and of scarlet, round about the hem thereof; and bells of -gold between them round about: a golden bell and a pomegranate, a -golden bell and a pomegranate, upon the hem of the robe round about. -And it shall be upon Aaron to minister; and his sound shall be heard -when he goeth in unto the holy place before the Lord, and when he -cometh out, that he die not." (Ver. 31-35.) The blue robe of the ephod -is expressive of the entirely heavenly character of our High-Priest. -He is gone into heaven,--He is beyond the range of mortal vision; but, -by the power of the Holy Ghost, there is divine testimony to the truth -of His being alive, in the presence of God; and not only testimony, -but fruit likewise. "A golden bell and a pomegranate, a golden bell -and a pomegranate,"--such is the beauteous order. True testimony to -the great truth that Jesus ever liveth to make intercession for us -will be inseparably connected with fruitfulness in His service. O, for -a deeper understanding of these precious and holy mysteries![13] - - [13] It is needless to remark that there is divine appropriateness, as - well as significancy, in all the figures presented to us in the Word. - Thus, the "pomegranate," when opened, is found to consist of a number - of seeds, contained in a _red_ fluid. Surely this has a voice. Let - spirituality, not imagination, judge. - -"And thou shalt make a plate of pure gold, and grave upon it, like the -engravings of a signet, HOLINESS TO THE LORD. And thou shall put it on -a blue lace, that it may be upon the mitre, upon the forefront of the -mitre it shall be. And it shall be upon Aaron's forehead, that Aaron -may bear the iniquity of the holy things, which the children of Israel -shall hallow in all their holy gifts; and it shall be always upon -_his_ forehead, that _they_ may be accepted before the Lord." (Ver. -36-38.) Here is a weighty truth for the soul. The golden plate on -Aaron's forehead was the type of the essential holiness of the Lord -Jesus Christ. "It shall be ALWAYS upon HIS forehead, that THEY may be -accepted before the Lord." What rest for the heart amid all the -fluctuations of one's experience! Our High-Priest is "always" in the -presence of God for us. We are represented by, and accepted in, Him. -His holiness is ours. The more deeply we become acquainted with our -own personal vileness and infirmity, the more we enter into the -humiliating truth that in us dwelleth no good thing, the more -fervently shall we bless the God of all grace for the soul-sustaining -truth contained in these words, "It shall be always upon _his_ -forehead, that _they_ may be accepted before the Lord." - -If my reader should happen to be one who is frequently tempted and -harassed with doubts and fears, ups and downs in his spiritual -condition, with a constant tendency to look inward upon his poor, -cold, wandering, wayward heart,--if he be tried with an excessive -vagueness and want of holy reality, oh, let him stay his whole soul -upon the precious truth that this great High-Priest represents him -before the throne of God. Let him fix his eye upon the golden plate, -and read in the inscription thereon the measure of his eternal -acceptance with God. May the Holy Ghost enable him to taste the -peculiar sweetness and sustaining power of this divine and heavenly -doctrine. - -"And for Aaron's sons thou shalt make coats, and thou shalt make for -them girdles, and bonnets shalt thou make for them, for glory and for -beauty.... And thou shalt make them linen breeches to cover their -nakedness; ... and they shall be upon Aaron, and upon his sons, when -they come in unto the tabernacle of the congregation, or when they -come near unto the altar to minister in the holy place; that they bear -not iniquity and die." Here we have Aaron and his sons, typifying -Christ and the Church, standing in the power of one divine and -everlasting righteousness. Aaron's priestly robes express those -inherent, essential, personal, and eternal qualities in Christ; while -the "coats" and "bonnets" of Aaron's sons represent those graces with -which the Church is endowed, in virtue of its association with the -great Head of the priestly family. - -Thus, in all that has passed before us in this chapter, we may see -with what gracious care Jehovah made provision for the need of His -people, in that He allowed them to see the one who was about to act on -their behalf, and to represent them in His presence, clothed with all -those robes which directly met their actual condition, as known to -Him. Nothing was left out which the heart could possibly need or -desire. They might survey him from head to foot and see that all was -complete. From the holy mitre that wreathed his brow, to the bells and -pomegranates on the hem of his garment, all was as it should be, -because all was according to the pattern shown in the mount--all was -according to Jehovah's estimate of the people's need and of His own -requirements. - -But there is yet one point connected with Aaron's robes which demands -the reader's special attention, and that is the mode in which the gold -was introduced in the making of them. This is presented to us in -chapter xxxix, but the interpretation comes in suitably enough in this -place. "And they did beat the gold into thin plates, and cut it into -wires, to work it in the blue, and in the purple, and in the scarlet, -and in the fine linen, with cunning work." (Ver. 3.) We have already -remarked that "the blue, the purple, the scarlet, and fine twined -linen" exhibit the various phases of Christ's manhood, and the gold -represents his divine nature. The wire of gold was curiously -insinuated into all the other materials, so as to be inseparably -connected with, and yet perfectly distinct from, them. - -The application of this striking figure to the character of the Lord -Jesus is full of interest. In various scenes throughout the gospel -narrative, we can easily discern this rare and beauteous union of -manhood and Godhead, and, at the same time, their mysterious -distinctness. - -Look, for example, at Christ on the sea of Galilee. In the midst of -the storm "He was asleep on a pillow" (precious exhibition of His -perfect manhood!); but in a moment He rises from the attitude of real -humanity into all the dignity and majesty of Godhead, and, as the -supreme Governor of the universe, He hushes the storm and calms the -sea. There is no effort, no haste, no girding Himself up for an -occasion. With perfect ease, He rises from the condition of positive -humanity into the sphere of essential deity. The repose of the former -is not more natural than the activity of the latter. He is as -perfectly at home in the one as in the other. - -Again, see Him in the case of the collectors of tribute, at the close -of Matthew xvii. As the "Most High God, possessor of heaven and -earth," He lays His hand upon the treasures of the ocean, and says, -"They are Mine;" and, having declared that "the sea is His, and He -made it," He turns round and, in the exhibition of perfect humanity, -He links Himself with His poor servant by those touching words, "That -take, and give unto them _for Me and thee_." Gracious words!--peculiarly -gracious, when taken in connection with the miracle so entirely -expressive of the Godhead of the One who was thus linking Himself, in -infinite condescension, with a poor, feeble worm. - -Once more, see Him at the grave of Lazarus. (John xi.) He groans and -weeps, and those groans and tears issue from the profound depths of a -perfect manhood--from that perfect human heart which felt, as no other -heart could feel, what it was to stand in the midst of a scene in -which sin had produced such terrible fruits. But then, as the -Resurrection and the Life, as the One who held in His omnipotent grasp -"the keys of hell and of death," He cries, "Lazarus, come forth!" and -death and the grave, responsive to His authoritative voice, throw -open their massy doors and let go their captive. - -My reader's mind will easily recur to other scenes, in the gospels, -illustrative of the beautiful combination of the wire of gold with -"the blue, the purple, the scarlet, and the fine-twined linen;" that -is to say, the union of the Godhead with the manhood, in the -mysterious Person of the Son of God. There is nothing new in the -thought; it has often been noticed by those who have studied, with any -amount of care, the Scriptures of the Old Testament. - -It is, however, always edifying to have the blessed Lord Jesus -introduced to our thoughts as "very God and very man." The Holy Ghost -has, with "cunning workmanship," wrought the two together and -presented them to the renewed mind of the believer to be enjoyed and -admired. May we have hearts to appreciate such teaching! - -Let us now, ere we close this section, look for a moment at chapter -xxix. - -It has been already remarked that Aaron and his sons represent Christ -and the Church, but in the opening verses of this chapter Aaron gets -the precedency.--"And Aaron and his sons thou shalt bring unto the -door of the tabernacle of the congregation, and shalt wash them with -water." The washing of water rendered Aaron typically what Christ is -intrinsically--holy. The Church is holy in virtue of her being linked -with Christ in resurrection life. He is the perfect definition of what -she is before God. The ceremonial act of washing with water expresses -the action of the Word of God. (See Eph. v. 26.) - -"Then shalt thou take the anointing oil, and pour it upon _his_ head, -and anoint _him_." (Ver. 7.) Here we have the Spirit; but let it be -noted that Aaron was anointed _before the blood was shed_, because he -stands before us as the type of Christ, who, in virtue of what He was -in His own Person, was anointed with the Holy Ghost, long before the -work of the cross was accomplished. The sons of Aaron, on the other -hand, were not anointed until after the blood was shed.--"Then shalt -thou kill the ram, and take of his blood, and put it upon the tip of -the right ear of Aaron, and upon the tip of the right ear of his sons, -and upon the thumb of their right hand, and upon the great toe of -their right foot, and sprinkle the blood upon the altar round -about.[14] And thou shalt take of the blood that is upon the altar, -and of _the anointing oil_, and sprinkle it upon Aaron, and upon his -garments, and upon his sons, and upon the garments of his sons with -him." (Ver. 20, 21.) As regards the Church, the blood of the cross -lies at the foundation of every thing. She could not be anointed with -the Holy Ghost until her risen Head had gone into heaven, and laid -upon the throne of the divine Majesty the record of His accomplished -sacrifice. "This Jesus hath God raised up, whereof we all are -witnesses. Therefore being by the right hand of God exalted, and -having received of the Father the promise of the Holy Ghost, He hath -shed forth this which ye now see and hear." (Acts ii. 32, 33. Comp. -also John vii. 39; Acts xix. 1-6.) From the days of Abel downward, -souls had been regenerated, influenced, acted upon, and qualified for -office by the Holy Ghost; but the Church could not be anointed with -the Holy Ghost until her victorious Lord had entered heaven and -received, on her behalf, the promise of the Father. The truth of this -doctrine is taught, in the most direct and absolute manner, throughout -the New Testament; and its strict integrity is maintained, in the type -before us, by the obvious fact that though Aaron was anointed before -the blood was shed (ver. 7.), yet his sons were not, and could not be, -anointed till after (ver. 21.). - - [14] The ear, the hand, and the foot, are all consecrated to God in - the power of accomplished atonement, and by the energy of the Holy - Ghost. - -But we learn more from the order of anointing in our chapter than the -important truth with respect to the work of the Spirit and the -position of the Church; we have also set before us the personal -pre-eminence of the Son.--"Thou hast loved righteousness, and hated -iniquity; therefore God, even Thy God, hath anointed Thee with the oil -of gladness _above_ Thy fellows." (Ps. xlv. 7; Heb. i. 9.) This must -ever be held fast in the convictions and experience of the people of -God. True, the infinite grace of God is set forth in the marvelous -fact that guilty, hell-deserving sinners should ever be spoken of in -such terms--should ever be styled the "_fellows_" of the Son of God; -but let us never for a moment forget the word "_above_." No matter -how close the union (and it is as close as God's eternal counsels of -redeeming love could make it), yet "in all things" Christ must "have -the pre-eminence." It could not be otherwise. He is Head over -all,--Head of the Church, Head of creation, Head of angels, Lord of -the universe. There is not a single orb that rolls along the heavens -that does not belong to Him, and move under His control; there is not -a single worm that crawls along the earth which is not under His -sleepless eye. He is "high over all," "the first-begotten from the -dead," and "of all creation," "the beginning of the creation of God." -"Every family in heaven and earth" must range itself, in the divine -category, under Christ. All this will ever be thankfully owned by -every spiritual mind; yea, the very enunciation of it sends a thrill -through the Christian's heart. All who are led of the Spirit will -rejoice in every unfolding of the personal glories of the Son; nor can -they tolerate, for a single instant, any thing derogatory thereto. Let -the Church be raised to the loftiest heights of glory, it will be her -joy to bow at the feet of Him who stooped to raise her, by virtue of -His completed sacrifice, into union with Himself; who, having -satisfied, in the fullest way, all the claims of divine justice, can -gratify all the divine affections by making her inseparably one with -Himself, in all His infinite acceptableness with the Father, and in -His eternal glory. "He is not _ashamed_ to call them brethren." - - NOTE.--I purposely forbear entering upon the subject of the - offerings in chapter xxix, inasmuch as we shall have the - various classes of offerings, in all their minute detail, - fully before us in the book of Leviticus, if the Lord will. - - - - -CHAPTER XXX. - - -The priesthood being instituted, as in the two preceding chapters, we -are here introduced to the position of true priestly worship and -communion. The order is marked and instructive, and, moreover, -precisely corresponds with the order of the believer's experience. At -the brazen altar, he sees the ashes of his sins; he then sees himself -linked with One who, though personally pure and spotless, so that He -could be anointed without blood, has, nevertheless, associated us with -Himself in life, righteousness, and favor; and, finally, he beholds, -in the golden altar, the preciousness of Christ, as the material on -which the divine affections feed. - -Thus it is ever; there must be a brazen altar and a priest before -there can be a golden altar and incense. Very many of the children of -God have never passed the brazen altar; they have never yet, in -spirit, entered into the power and reality of true priestly worship. -They do not rejoice in a full, clear, divine sense of pardon and -righteousness,--they have never reached the golden altar. They hope to -reach it when they die; but it is their privilege to be at it _now_. -The work of the cross has removed out of the way every thing which -would act as a barrier to their free and intelligent worship. The -present position of all true believers is at the golden altar of -incense. - -This altar typifies a position of wondrous blessedness. There we enjoy -the reality and efficacy of Christ's intercession. Forever done with -self and all pertaining thereto, so far as any expectation of good is -concerned, we are to be occupied with what He is before God. We shall -find nothing in self but defilement. Every exhibition of it is -defiling; it has been condemned and set aside in the judgment of God, -and not a shred or particle thereof is to be found in the pure incense -and pure fire, on the altar of pure gold: it could not be. We have -been introduced, "by the blood of Jesus," into the sanctuary--a -sanctuary of priestly service and worship, in which there is not so -much as a trace of sin. We see the pure table, the pure candlestick, -and the pure altar; but there is nothing to remind us of self and its -wretchedness. Were it possible for aught of that to meet our view, it -could but prove the death-knell of our worship, mar our priestly food, -and dim our light. Nature can have no place in the sanctuary of God. -It, together with all its belongings, has been consumed to ashes; and -we are now to have before our souls the fragrant odor of Christ, -ascending in grateful incense to God: this is what God delights in. -Every thing that presents Christ in His own proper excellence is sweet -and acceptable to God. Even the feeblest expression or exhibition of -Him, in the life or worship of a saint, is an odor of a sweet smell in -which God is well pleased. - -Too often, alas! we have to be occupied with our failures and -infirmities. If ever the workings of indwelling sin be suffered to -rise to the surface, we must deal with our God about them, for He -cannot go on with sin. He can forgive it, and cleanse us from it; He -can restore our souls by the gracious ministry of our great -High-Priest; but He cannot go on in company with a single sinful -thought. A light or foolish thought, as well as an unclean or covetous -one, is amply sufficient to mar a Christian's communion, and interrupt -his worship. Should any such thought spring up, it must be judged and -confessed, ere the elevated joys of the sanctuary can be known afresh. -A heart in which lust is working is not enjoying the proper -occupations of the sanctuary. When we are in our proper priestly -condition, nature is as though it had no existence; then we can feed -upon Christ: we can taste the divine luxury of being wholly at leisure -from ourselves, and wholly engrossed with Christ. - -All this can only be produced by the power of the Spirit. There is no -need of seeking to work up nature's devotional feelings, by the -various appliances of systematic religion; there must be pure fire as -well as pure incense. (Comp. Lev. x. 1, with xvi. 12.) All efforts at -worshiping God by the unhallowed powers of nature come under the head -of "strange fire." God is the object of worship; Christ the ground -and the material of worship; and the Holy Ghost the power of worship. - -Properly speaking, then, as in the brazen altar we have Christ in the -value of His sacrifice, so in the golden altar we have Christ in the -value of His intercession. This will furnish my reader with a still -clearer sense of the reason why the priestly office is introduced -between the two altars. There is, as might be expected, an intimate -connection between the two, for Christ's intercession is founded upon -His sacrifice. "And Aaron shall make an atonement upon the horns of it -once in a year with the blood of the sin-offering of atonements: once -in the year shall he make atonement upon it throughout your -generations: it is most holy unto the Lord." All rests upon the -immovable foundation of SHED BLOOD. "Almost all things are by the law -purged with blood; and without shedding of blood is no remission. It -was therefore necessary that the patterns of things in the heavens -should be purified with these; but the heavenly things themselves with -better sacrifices than these. For Christ is not entered into the holy -places made with hands, which are the figures of the true; but into -heaven itself, now to appear in the presence of God for us." (Heb. ix. -22-24.) - -From verse 11-16 we have the atonement money for the congregation. All -were to pay alike.--"The rich shall not give more, and the poor shall -not give less, than half a shekel, when they give an offering unto the -Lord, to make an atonement for your souls." In the matter of -atonement, all must stand on one common platform. There may be a vast -difference in knowledge, in experience, in capacity, in attainment, in -zeal, in devotedness, but the ground of atonement is alike to all. The -great apostle of the Gentiles and the feeblest lamb in all the flock -of Christ stand on the same level as regards atonement. This is a very -simple and a very blessed truth. All may not be alike devoted and -fruitful; but "the precious blood of Christ," and not devotedness or -fruitfulness, is the solid and everlasting ground of the believer's -rest. The more we enter into the truth and power of this, the more -fruitful shall we be. - -In the last chapter of Leviticus we find another kind of valuation. -When any one made "a singular vow," Moses valued him according to his -age. In other words, when any one ventured to assume the ground of -capacity, Moses, as the representative of _the claims_ of God, -estimated him "after the shekel of the sanctuary." If he were "poorer" -than Moses' estimation, then he was to "present himself before the -priest," the representative of _the grace_ of God, who was to value -him "according to his ability that vowed." - -Blessed be God, we know that all His claims have been answered, and -all our vows discharged, by One who was at once the Representative of -His claims and the Exponent of His grace, who finished the work of -atonement upon the cross, and is now at the right hand of God. Here is -sweet rest for the heart and conscience. Atonement is the first thing -to get hold of, and we shall never lose sight of it. Let our range of -intelligence be ever so wide, our fund of experience ever so rich, our -tone of devotion ever so elevated, we shall always have to fall back -upon the one simple, divine, unalterable, soul-sustaining doctrine of -THE BLOOD. Thus it has ever been in the history of God's people, thus -it is, and thus it ever will be. The most deeply-taught and gifted -servants of Christ have always rejoiced to come back to "that one -well-spring of delight," at which their thirsty spirits drank when -first they knew the Lord; and the eternal song of the Church in glory -will be, "Unto Him that loved us, and washed us from our sins in His -own blood." The courts of heaven will ever resound with the glorious -doctrine of the blood. - -From verse 17-21 we are presented with "the brazen laver and its -foot"--the vessel of washing and the basis thereof. These two are -always presented together. (See chap. xxx. 28; xxxviii. 8; xl. 11.) In -this laver the priests washed their hands and feet, and thus -maintained that purity which was essential to the proper discharge of -their priestly functions. It was not, by any means, a question of a -fresh presentation of blood; but simply that action by which they were -preserved in fitness for priestly service and worship.--"When they go -into the tabernacle of the congregation, they shall wash with water, -that they die not; or when they come near to the altar to minister, -to burn offering made by fire unto the Lord: so they shall wash their -hands and their feet, that they die not." - -There can be no true communion with God, save as personal holiness is -diligently maintained. "If we say that we have fellowship with Him, -and walk in darkness, we lie, and do not the truth." (1 John i. 6.) -This personal holiness can only flow from the action of the Word of -God on our works and ways.--"By the words of Thy lips I have kept me -from the paths of the destroyer." Our constant failure in priestly -ministry may be accounted for by our neglecting the due use of the -laver. If our ways are not submitted to the purgative action of the -Word--if we continue in the pursuit or practice of that which, -according to the testimony of our own consciences, the Word distinctly -condemns, the energy of our priestly character will assuredly be -lacking. Deliberate continuance in evil and true priestly worship are -wholly incompatible. "Sanctify them through Thy truth: Thy Word is -truth." If we have any uncleanness upon us, we cannot enjoy the -presence of God. The effect of His presence would then be to convict -us by its holy light. But when we are enabled, through grace, to -cleanse our way, by taking heed thereto according to God's Word, we -are then morally capacitated for the enjoyment of His presence. - -My reader will at once perceive what a vast field of practical truth -is here laid open to him, and also how largely the doctrine of the -brazen laver is brought out in the New Testament. Oh that all those -who are privileged to tread the courts of the sanctuary, in priestly -robes, and to approach the altar of God, in priestly worship, may keep -their hands and feet clean by the use of the true laver. - -It may be interesting to note that the laver, with its foot, was made -"of the looking-glasses of the women assembling, which assembled at -the door of the tabernacle of the congregation." (See chap. xxxviii. -8.) This fact is full of meaning. We are ever prone to be "like a man -beholding his natural face in a glass; for he beholdeth himself and -goeth away, and straightway forgetteth what manner of man he was." -Nature's looking-glass can never furnish a clear and permanent view of -our true condition. "But whoso looketh into the perfect law of -liberty, and continueth therein, he being not a forgetful hearer, but -a doer of the work, this man shall be blessed in his deed." (James i. -23-25.) The man who has constant recourse to the Word of God, and who -allows that Word to tell upon his heart and conscience, will be -maintained in the holy activities of the divine life. - -Intimately connected with the searching and cleansing action of the -Word is the efficacy of the priestly ministry of Christ. "For the Word -of God is quick and powerful [_i.e._, _living_ and _energetic_], and -sharper than any two-edged sword, piercing even to the dividing -asunder of soul and spirit, and of the joints and marrow, and is a -discerner of the thoughts and intents of the heart; neither is there -any creature that is not manifest in His sight; but all things are -naked and opened unto the eyes of Him with whom we have to do." Then -the inspired apostle immediately adds, "Seeing then that we have a -great High-Priest, that is passed into the heavens, Jesus the Son of -God, let us hold fast our profession. For we have not a high-priest -which cannot be touched with the feeling of our infirmities; but was -in all points tempted like as we are, yet without sin.[15] Let us -therefore come boldly unto the throne of grace, that we may obtain -mercy, and find grace to help in time of need." (Heb. iv. 12-16.) - - [15] Literally, "sin excepted" ({~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}); _i.e._, He was - tempted--tested and tried--in every way from without, sin excepted, - for sin was not in Him. - -The more keenly we feel the edge of the Word, the more we shall prize -the merciful and gracious ministry of our High-Priest. The two things -go together. They are the inseparable companions of the Christian's -path. Hence, it is only as I am making use of the laver that I can -approach the altar. Worship must ever be presented in the power of -holiness. We must lose sight of nature, as reflected in a -looking-glass, and be wholly occupied with Christ, as presented in the -Word. In this way only shall the "hands and feet"--the works and -ways--be cleansed, according to the purification of the sanctuary. - -From verse 22-33 we have the "holy anointing oil," with which the -priests, together with all the furniture of the tabernacle, were -anointed. In this we discern a type of the varied graces of the Holy -Ghost, which were found, in all their divine fullness, in Christ. "All -thy garments smell of myrrh, and aloes, and cassia, out of the ivory -palaces, whereby they have made thee glad." (Ps. xlv. 8.) "God -anointed Jesus of Nazareth with the Holy Ghost and with power." (Acts -x. 38.) All the graces of the Spirit, in their perfect fragrance, -centred in Christ; and it is from Him alone they can flow. He, as to -His humanity, was conceived of the Holy Ghost; and, ere He entered -upon His public ministry, He was anointed with the Holy Ghost; and -finally, when He had taken His seat on high, in token of an -accomplished redemption, He shed forth upon His body, the Church, the -precious gifts of the Holy Ghost. (See Matt. i. 20; iii. 16, 17; Luke -iv. 18, 19; Acts ii. 33; x. 45, 46; Eph. iv. 8-13.) - -It is as those who are associated with this ever-blessed and -highly-exalted Christ that believers are partakers of the gifts and -graces of the Holy Ghost; and, moreover, it is as they walk in -habitual nearness to Him that they either enjoy or emit the fragrance -thereof. The unrenewed man knows nothing of this. "Upon man's flesh it -shall not be poured." The graces of the Spirit can never be connected -with man's flesh, for the Holy Ghost cannot own nature. Not one of the -fruits of the Spirit was ever yet produced "in nature's barren soil." -We "must be born again." It is only as connected with the new man, as -being part of "the new creation," that we can know any thing of the -fruits of the Holy Ghost. It is of no possible value to seek to -imitate those fruits and graces. The fairest fruits that ever grew in -nature's fields, in their highest state of cultivation--the most -amiable traits which nature can exhibit--must be utterly disowned in -the sanctuary of God. "Upon man's flesh shall it not be poured; -neither shall ye make any other like it, after the composition of it: -it is holy, and it shall be holy unto you. Whosoever compoundeth any -like it, or whosoever putteth any of it upon a stranger, shall even be -cut off from his people." There must be no counterfeit of the Spirit's -work; all must be of the Spirit--wholly, really of the Spirit. -Moreover, that which is of the Spirit must not be attributed to man. -"The natural man receiveth not the things of the Spirit of God; for -they are foolishness unto him: neither can he know them, because they -are spiritually discerned." (1 Cor. ii. 14.) - -There is a very beautiful allusion to this "holy anointing oil" in one -of the "songs of degrees."--"Behold," says the Psalmist, "how good and -how pleasant it is for brethren to dwell together in unity! It is like -the precious ointment upon the head, that ran down upon the beard, -even Aaron's beard; that went down to the skirts of his garments." -(Psalms cxxxiii. 1, 2.) The head of the priestly house being anointed -with the holy oil, the very "skirts of his garments" must exhibit the -precious effects. May my reader experience the power of this -anointing! May he know the value of having "an unction from the Holy -One," and of being "sealed with that Holy Spirit of promise"! Nothing -is of any value in the divine estimation save that which connects -itself immediately with Christ, and whatever is so connected can -receive the holy anointing. - -In the concluding paragraph of this most comprehensive chapter, we -have the "sweet spices tempered together, pure and holy." This -surpassingly precious perfume presents to us the unmeasured and -unmeasurable perfections of Christ. There was no special quantity of -each ingredient prescribed, because the graces that dwell in Christ, -the beauties and excellencies that are concentrated in His adorable -Person, are without limit. Naught save the infinite mind of Deity -could scan the infinite perfections of Him in whom all the fullness of -Deity dwelleth; and as eternity rolls along its course of everlasting -ages, those glorious perfections will ever be unfolding themselves in -the view of worshiping saints and angels. Ever and anon, as some fresh -beams of light shall burst forth from that central Sun of divine -glory, the courts of heaven above, and the wide fields of creation -beneath, shall resound with thrilling Alleluiahs to Him who was, who -is, and who ever shall be the object of praise to all the ranks of -created intelligence. - -But not only was there no prescribed quantity of the ingredients; we -also read, "Of each there shall be a like weight." Every feature of -moral excellence found its due place and proper proportions in Christ. -No one quality ever displaced or interfered with another; all was -"tempered together, pure and holy," and emitted an odor so fragrant -that none but God could appreciate it. - -"And thou shalt beat some of it _very small_, and put of it before the -testimony in the tabernacle of the congregation, where I will meet -with thee: it shall be unto you most holy." There is uncommon depth -and power in the expression "very small." It teaches us that every -little movement in the life of Christ, every minute circumstance, -every act, every word, every look, every feature, every trait, every -lineament, emits an odor produced by an equal proportion--"a like -weight" of all the divine graces that compose His character. The -smaller the perfume was beaten, the more its rare and exquisite temper -was manifested. - -"And as for the perfume which thou shalt make, ye shall not make to -yourselves according to the composition thereof; it shall be unto thee -holy for the Lord. Whosoever shall make like unto that, to smell -thereto, shall even be cut off from his people." This fragrant perfume -was designed exclusively for Jehovah. Its place was "before the -testimony." There is that in Jesus which only God could appreciate. -True, every believing heart can draw nigh to His matchless Person, and -more than satisfy its deepest and most intense longings; still, after -all God's redeemed have drunk to the utmost of their capacity, after -angels have gazed on the peerless glories of the Man Christ Jesus as -earnestly as their vision is capable of,--after all, there will be -that in Him which God alone can fathom and enjoy. No human or angelic -eye could duly trace the exquisitely minute parts of that holy perfume -"beaten very small," nor could earth afford a proper sphere in which -to emit its divine and heavenly odor. - -Thus, then, we have, in our rapid sketch, reached the close of a -clearly marked division of our book. We began at "the ark of the -covenant," and traveled out to "the altar of brass;" we returned from -"the altar of brass," and have come to the "holy perfume;" and, oh, -what a journey is this, if only it be traveled, not in company with -the false and flickering light of human imagination, but by the -infallible lamp of the Holy Ghost! What a journey, if only it be -traveled, not amid the shadows of a by-gone dispensation, but amid the -personal glories and powerful attractions of the Son which are there -portrayed! If my reader has so traveled it, he will find his -affections more drawn to Christ than ever; he will have a loftier -conception of His glory, His beauty, His preciousness, His excellency, -His ability to heal a wounded conscience and satisfy a longing heart; -he will have his eyes more thoroughly closed to all earth's -attractions, and his ears closed to all earth's pretensions and -promises;--in one word, he will be prepared to utter a deeper and more -fervent Amen to the words of the inspired apostle when he says, "IF -ANY MAN LOVE NOT THE LORD JESUS CHRIST, LET HIM BE ANATHEMA -MARAN-ATHA."[16] (1 Cor. xvi. 22.) - - [16] It is interesting to note the position of this most solemn and - startling denunciation. It occurs at the close of a long epistle in - the progress of which the apostle had to rebuke some of the grossest - practical evils and doctrinal errors. How solemn, therefore, how full - of meaning the fact, that when he comes to pronounce his anathema, it - is not hurled at those who had introduced those errors and evils, but - at the man who loves not the Lord Jesus Christ! Why is this? Is it - because the Spirit of God makes little of errors and evils? Surely - not: the entire epistle unfolds His thoughts as to these. But the - truth is, when the heart is filled with love to the Lord Jesus Christ, - there is an effectual safeguard against all manner of false doctrine - and evil practice. If a man does not love Christ, there is no - accounting for the notions he may adopt, or the course he may pursue. - Hence the form and the position of the apostolic anathema. - - - - -CHAPTER XXXI. - - -The opening of this brief chapter records the divine call and the -divine qualification of "Bezaleel and Aholiab" to do the work of the -tabernacle of the congregation. "And the Lord spake unto Moses, -saying, 'See, _I have called_ by name Bezaleel, the son of Uri, the -son of Hur, of the tribe of Judah; and _I have filled_ him with the -spirit of God, in wisdom, and in understanding, and in knowledge, and -in all manner of workmanship.... And I, behold, _I have given_ with -him Aholiab, the son of Ahisamach, of the tribe of Dan; and in the -hearts of all that are wise-hearted _I have put_ wisdom, that they may -make all that _I have commanded_." Whether for "the work of the -tabernacle" of old, or "the work of the ministry" now, there should be -the divine selection, the divine call, the divine qualification, the -divine appointment, and all must be done according to the divine -commandment. Man could not select, call, qualify, or appoint to do the -work of the tabernacle; neither can he to do the work of the ministry. -Furthermore, no man could presume to appoint himself to do the work of -the tabernacle; neither can he to do the work of the ministry. It was, -it is, it must be, wholly and absolutely divine. Men may run as sent -of their fellow, or men may run of themselves; but let it be -remembered that all who run without being sent of God shall one day or -other be covered with shame and confusion of face. Such is the plain -and wholesome doctrine suggested by the words, "I have called," "I -have filled," "I have given," "I have put," "I have commanded." The -words of the Baptist must ever hold good--"A man can receive nothing -except it be given him from heaven." (John iii. 27.) He can therefore -have but little room to boast of himself, and just as little to be -jealous of his fellow. - -There is a profitable lesson to be learnt from a comparison of this -chapter with Genesis iv. "Tubal-cain was an instructor of every -artificer in brass and iron." The descendants of Cain were endowed -with unhallowed skill to make a cursed and groaning earth a delectable -spot, without the presence of God: "Bezaleel and Aholiab," on the -contrary, were endowed with divine skill to beautify a sanctuary which -was to be hallowed and blessed by the presence and glory of the God of -Israel. - -Reader, let me ask you just to pause and put this solemn question to -your conscience,--Whether am I devoting whatever of skill or energy I -possess to the interests of the Church which is God's dwelling-place, -or to beautify an ungodly, Christless world? Say not in thine heart, I -am not divinely called or divinely qualified for the work of the -ministry. Remember that though all Israel were not Bezaleels or -Aholiabs, yet all could serve the interests of the sanctuary. There -was an open door for all to communicate. Thus it is now. Each one has -a place to occupy, a ministry to fulfill, a responsibility to -discharge; and you and I are at this moment either promoting the -interests of the house of God--the body of Christ--the Church, or -helping on the Godless schemes of a world yet stained with the blood -of Christ and the blood of all His martyred saints. Oh, let us deeply -ponder this, as in the presence of the great Searcher of hearts, whom -none can deceive--to whom all are known. - -Our chapter closes with a special reference to the institution of the -Sabbath. It was referred to in chapter xvi, in connection with the -manna; it was distinctly enjoined in chapter xx, when the people were -formally put under law; and here we have it again, in connection with -the setting up of the tabernacle. Whenever the nation of Israel is -presented in some special position, or recognized as a people in -special responsibility, then the Sabbath is introduced. And let my -reader carefully note both the day and the mode in which it was to be -observed, and also the object for which it was instituted in Israel. -"Ye shall keep the Sabbath, therefore, for it is holy unto you: _every -one that defileth it shall surely be put to death_; for whosoever -doeth _any work_ therein, that soul shall be _cut off_ from among his -people. Six days may work be done; but _in the seventh_ is the Sabbath -of rest, holy to the Lord: whosoever doeth _any work_ in the Sabbath -day, _he shall surely be put to death_." This is as explicit and -absolute as any thing can be. It fixes "the seventh day" and none -other; and it positively forbids, on pain of death, all manner of -work. There can be no avoiding the plain sense of this. And be it -remembered that there is not so much as a single line of Scripture to -prove that the Sabbath has been changed, or the strict principles of -its observance in the smallest degree relaxed. If there be any -Scripture proof, let my reader look it out for his own satisfaction. - -Now, let us inquire if indeed professing Christians do keep God's -Sabbath on the day and after the manner which He commanded. It were -idle to lose time in proving that they do not. Well, what are the -consequences of a single breach of the Sabbath? "_Cut off_"--"_put to -death_." - -But, it will be said, we "are not under law, but under grace." Blessed -be God for the sweet assurance! Were we under law, there is not one -throughout the wide range of Christendom who should not long since -have fallen beneath the stone of judgment, even upon the one solitary -point of the Sabbath. But, if we are under grace, what is the day -which belongs to us? Assuredly, "the first day of the week"--"the -Lord's day." This is the Church's day--the resurrection day of Jesus, -who, having spent the Sabbath in the tomb, rose triumphant over all -the powers of darkness; thus leading His people out of the old -creation, and all that pertains thereto, into the new creation, of -which He is the Head, and of which the first day of the week is the -apt expression. - -This distinction is worthy of the serious attention of the reader. Let -him examine it prayerfully in the light of Scripture. There may be -nothing and there may be a great deal in a mere name. In the present -instance, there is a great deal more involved in the distinction -between "the Sabbath" and "the Lord's day" than many Christians seem -to be aware of. It is very evident that the first day of the week gets -a place in the Word of God which no other day gets. No other day is -ever called by that majestic and elevated title, "The Lord's day." -Some, I am aware, deny that Rev. i. 10 refers to the first day of the -week; but I feel most fully assured that sound criticism and sound -exegesis do both warrant--yea, demand the application of that passage, -not to the day of Christ's advent in glory, but to the day of His -resurrection from the dead. - -But most assuredly, the Lord's day is never once called the Sabbath. -So far from this, the two days are again and again spoken of in their -proper distinctness. Hence, therefore, my reader will have to keep -clear of two extremes. In the first place, he will have to avoid the -legalism which one finds so much linked with the term "Sabbath;" and, -in the second place, he will need to bear a very decided testimony -against every attempt to dishonor the Lord's day, or lower it to the -level of an ordinary day. The believer is delivered, most completely, -from the observance of "days, and months, and times, and years." -Association with a risen Christ has taken him clean out of all such -superstitious observances. But, while this is most blessedly true, we -see that "the first day of the week" has a place assigned to it in the -New Testament which no other has. Let the Christian give it that -place. It is a sweet and happy privilege, not a grievous yoke. - -Space forbids my further entrance upon this interesting subject. It -has been gone into elsewhere, as already intimated, in the earlier -pages of this volume. I shall close these remarks by pointing out, in -one or two particulars, the contrast between "the Sabbath" and "the -Lord's day." - -1. The Sabbath was the _seventh_ day; the Lord's day is the _first_. - -2. The Sabbath was a _test_ of Israel's condition; the Lord's day is -the _proof_ of the Church's acceptance, on wholly unconditional -grounds. - -S. The Sabbath belonged to the old creation; the Lord's day belongs to -the new. - -4. The Sabbath was a day of _bodily_ rest for the Jew; the Lord's day -is a day of _spiritual_ rest for the Christian. - -5. If the Jew worked on the Sabbath, he was to be put to _death_: if -the Christian does not work on the Lord's day, he gives little proof -of _life_;--that is to say, if he does not work for the benefit of the -souls of men, the extension of Christ's glory, and the spread of His -truth. In point of fact, the devoted Christian who possesses any gift -is generally more fatigued on the evening of the Lord's day than on -any other in the week, for how can he rest while souls are perishing -around him? - -6. The Jew was _commanded_ by the _law_ to abide in his tent; the -Christian is _led_ by the spirit of the _gospel_ to go forth, whether -it be to attend the public assembly or to minister to the souls of -perishing sinners. - -The Lord enable us, beloved reader, to rest more artlessly _in_, and -labor more vigorously _for_, the name of the Lord Jesus Christ! We -should _rest_ in the spirit of a _child_, and _labor_ with the energy -of a _man_. - - - - -CHAPTER XXXII. - - -We have now to contemplate something very different from that which -has hitherto engaged our attention. "The patterns of things in the -heavens" has been before us--Christ in His glorious Person, gracious -offices, and perfect work, as set forth in the tabernacle and all its -mystic furniture. We have been, in spirit, on the mount, hearkening to -God's own words--the sweet utterances of Heaven's thoughts, -affections, and counsels, of which Jesus is "the Alpha and Omega--the -beginning and the ending--the first and the last." - -Now, however, we are called down to earth, to behold the melancholy -wreck which man makes of every thing to which he puts his hand. "And -when the people saw that Moses delayed to come down out of the mount, -the people gathered themselves together unto Aaron, and said unto him, -'Up, make us gods, which shall go before us; for as for this Moses, -the man that brought us up out of the land of Egypt, we wot not what -is become of him.'" What degradation is here! _Make us gods!_ They -were abandoning Jehovah, and placing themselves under the conduct of -manufactured gods--gods of man's making. Dark clouds and heavy mists -had gathered round the mount. They grew weary of waiting for the -absent one, and of hanging on an unseen but real arm. They imagined -that a god formed by "graving tool" was better than Jehovah,--that a -calf which they could _see_ was better than the invisible, yet -every-where-present, God,--a visible counterfeit, than an invisible -reality. - -Alas! alas! it has ever been thus in man's history. The human heart -loves something that can be seen; it loves that which meets and -gratifies the senses. It is only faith that can "endure as seeing Him -who is invisible." Hence, in every age, men have been forward to set -up and lean upon human imitations of divine realities. Thus it is we -see the counterfeits of corrupt religion multiplied before our eyes. -Those things which we know, upon the authority of God's Word, to be -divine and heavenly realities, the professing Church has transformed -into human and earthly imitations. Having become weary of hanging upon -an invisible arm, of trusting in an invisible sacrifice, of having -recourse to an invisible Priest, of committing herself to the guidance -of an invisible Head, she has set about "making" these things; and -thus, from age to age, she has been busily at work, with "graving -tool" in hand, graving and fashioning one thing after another, until -we can at length recognize as little similarity between much that we -see around us and what we _read_ in the Word, as between "a molten -calf" and the God of Israel. - -"_Make us gods!_" What a thought! Man called upon to make gods, and -people willing to put their trust in such! My reader, let us look -within, and look around, and see if we cannot detect something of all -this. We read, in 1 Cor. x., in reference to Israel's history, that -"all these things happened unto them for ensamples [or types]; and -they are written _for our admonition_, upon whom the ends of the world -are come" (ver. 11.). Let us, then, seek to profit by the -"admonition." Let us remember that although we may not just form and -bow down before "a molten calf," yet that Israel's sin is a "type" of -something into which we are in danger of falling. Whenever we turn -away in heart from leaning exclusively upon God Himself, whether in -the matter of salvation or the necessities of the path, we are, in -principle, saying, "Up, make us gods." It is needless to say we are -not, in ourselves, a whit better than Aaron or the children of Israel; -and if they acknowledge a calf instead of Jehovah, we are in danger of -acting on the same principle, and manifesting the same spirit. Our -only safeguard is to be much in the presence of God. Moses knew that -the "molten calf" was not Jehovah, and therefore he did not -acknowledge it. But when we get out of the divine presence, there is -no accounting for the gross errors and evils into which we may be -betrayed. - -We are called to live by faith; we can see nothing with the eye of -sense. Jesus is gone up on high, and we are told to wait patiently for -His appearing. God's word, carried home to the heart in the energy of -the Holy Ghost, is the ground of confidence in all things--temporal -and spiritual, present and future. He tells us of Christ's completed -sacrifice; we, by grace, believe, and commit our souls to the efficacy -thereof, and know we shall never be confounded. He tells us of a great -High-Priest, passed into the heavens--Jesus, the Son of God, whose -intercession is all-prevailing; we, by grace, believe, and confidingly -lean upon His ability, and know we shall be saved to the uttermost. He -tells us of the living Head to whom we are linked, in the power of -resurrection life, and from whom we can never be severed by any -influence, angelic, human, or diabolical; we, by grace, believe, and -cling to that blessed Head in simple faith, and know we shall never -perish. He tells us of the glorious appearing of the Son from heaven; -we, through grace, believe, and seek to prove the purifying and -elevating power of "that blessed hope," and know we shall not be -disappointed. He tells us of "an inheritance, incorruptible, -undefiled, and that fadeth not away, reserved in heaven for us, who -are kept by the power of God," for entrance thereinto in due time; we, -through grace, believe, and know we shall never be confounded. He -tells us the hairs of our head are all numbered, and that we shall -never want any good thing; we, through grace, believe, and enjoy a -sweetly tranquilized heart. - -Thus it is, or, at least, thus our God would have it. But then the -enemy is ever active in seeking to make us cast away these divine -realities, take up the "graving tool" of unbelief, and "make gods" for -ourselves. Let us watch against him, pray against him, believe against -him, testify against him, act against him: thus he shall be -confounded, God glorified, and we ourselves abundantly blessed. - -As to Israel, in the chapter before us, their rejection of God was -most complete. "And Aaron said unto them, 'Break off the golden -earrings, which are in the ears of your wives, of your sons, and of -your daughters, and bring them unto me.'... And he received them at -their hand, and fashioned it with a graving tool, after he had made it -a molten calf; and they said, '_These be thy gods_, O Israel, which -brought thee up out of the land of Egypt.' And when Aaron saw it, he -built an altar before it; and Aaron made proclamation, and said, -'To-morrow is _a feast unto the Lord_.'" This was entirely setting -aside God, and putting a calf in His stead. When they could say that a -calf had brought them up out of Egypt, they had evidently abandoned -all idea of the presence and character of the true God. How -"_quickly_" they must "have turned aside out of the way," to have made -such a gross and terrible mistake! And Aaron, the brother and -yoke-fellow of Moses, led them on in this; and, with a calf before -him, he could say, "To-morrow is a feast unto Jehovah"! How sad! How -deeply humbling! God was displaced by an idol. A thing "graven by art -and man's device" was set in the place of "the Lord of all the earth." - -All this involved, on Israel's part, a deliberate abandonment of their -connection with Jehovah. They had given Him up; and, accordingly, we -find Him, as it were, taking them on their own ground. "And the Lord -said unto Moses, 'Go, get thee down; for thy people, which thou -broughtest out of the land of Egypt, have corrupted themselves: they -have turned aside quickly out of the way which I commanded them.... I -have seen this people, it is a stiff-necked people: now therefore let -Me alone, that My wrath may wax hot against them, and that I may -consume them: and I will make of _thee_ a great nation.'" Here was an -open door for Moses; and here he displays uncommon grace, and -similarity of spirit to that Prophet whom the Lord was to raise up -like unto him. He refuses to be or to have any thing without the -people. He pleads with God on the ground of His own glory, and puts -the people back upon Him in these touching words, "Lord, why doth Thy -wrath wax hot against _Thy people_, which _Thou_ hast brought up out -of the land of Egypt with great power and a mighty hand? 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. Remember Abraham, Isaac, and Israel, Thy -servants, to whom Thou swarest by Thine own self, and saidst unto -them, 'I will multiply your seed as the stars of heaven, and all this -land that I have spoken of will I give unto your seed, and they shall -inherit it forever.'" This was powerful pleading. The glory of God, -the vindication of His holy name, the accomplishment of His -oath,--these are the grounds on which Moses entreats the Lord to turn -from His fierce wrath. He could not find in Israel's conduct or -character any plea or ground to go upon; he found it all in God -Himself. - -The Lord hath said unto Moses, "_Thy_ people which _thou_ broughtest -up;" but Moses replies to the Lord, "_Thy_ people which _Thou_ hast -brought up." They were the Lord's people notwithstanding all; and His -name, His glory, His oath, were all involved in their destiny. The -moment the Lord links Himself with a people, His character is -involved, and faith will ever look at Him upon this solid ground. -Moses loses sight of himself entirely His whole soul is engrossed -with thoughts of the Lord's glory and the Lord's people. Blessed -servant! How few like him! And yet when we contemplate him in all this -scene, we perceive how infinitely he is below the blessed Master. He -came down from the mount, and when he saw the calf and the dancing, -his "anger waxed hot, and he cast the tables out of his hands, and -break them beneath the mount." The covenant was broken, and the -memorials thereof shattered to pieces; and then, having executed -judgment in righteous indignation, he "said unto the people, 'Ye have -sinned a great sin: and now I will go up unto the Lord; _peradventure_ -I shall make an atonement for your sin.'" - -How different is this from what we see in Christ! He came down from -the bosom of the Father, not with the tables in His hands, but with -the law in His heart. He came down, not to be made acquainted with the -condition of the people, but with a perfect knowledge of what that -condition was. Moreover, instead of destroying the memorials of the -covenant and executing judgment, He magnified the law and made it -honorable, and bore the judgment of His people, in His own blessed -Person, on the cross; and, having done all, He went back to heaven, -not with a "_peradventure_ I shall make an atonement for your sin," -but to lay upon the throne of the Majesty in the highest the -imperishable memorials of an atonement already accomplished. This -makes a vast and truly glorious difference. Thank God, we need not -anxiously gaze after our Mediator, to know if haply He shall -accomplish redemption for us, and reconcile offended Justice. No; He -has done it all. His presence on high declares that the whole work is -finished. He could stand upon the confines of this world, ready to -take His departure, and, in all the calmness of a conscious Victor -(though He had yet to encounter the darkest scene of all), say, "I -have glorified Thee on the earth: I have finished the work which Thou -gavest Me to do." (John xvii.) Blessed Saviour! we may well adore -Thee, and well exult in the place of dignity and glory in which -eternal justice has set Thee. The highest place in heaven belongs to -Thee; and Thy saints only wait for the time when "every knee shall -bow, and every tongue confess that Jesus Christ is Lord, to the glory -of God the Father." May that time speedily arrive! - -At the close of this chapter, Jehovah asserts His rights, in moral -government, in the following words: "Whosoever hath sinned against Me, -him will I blot out of My book. Therefore now go, lead the people unto -the place of which I have spoken unto thee: behold, Mine Angel shall -go before thee: nevertheless, in the day when I visit I will visit -their sin upon them." This is God _in government_, not God _in the -gospel_. Here He speaks of blotting out _the sinner_; in the gospel He -is seen blotting out _sin_. A wide difference! - -The people are to be sent forward, under the mediatorship of Moses, by -the hand of an angel. This was very unlike the condition of things -which obtained from Egypt to Sinai. They had forfeited all claim on -the ground of law, and hence it only remained for God to fall back -upon His own sovereignty and say, "I will be gracious to whom I will -be gracious, and will show mercy on whom I will show mercy." - - - - -CHAPTERS XXXIII. & XXXIV. - - -Jehovah refuses to accompany Israel to the land of promise.--"I will -not go up in the midst of thee, (for thou art a stiff-necked people,) -lest I consume thee in the way." At the opening of this book, when the -people were in the furnace of Egypt, the Lord could say, "I have -surely seen the affliction of My people which are in Egypt, and have -heard their cry by reason of their taskmasters; for I know their -sorrows." But now He has to say, "I have seen this people, and, -behold, it is a stiff-necked people." An afflicted people is an object -of grace; but a stiff-necked people must be humbled. The cry of -oppressed Israel had been answered by the exhibition of grace; but the -song of idolatrous Israel must be answered by the voice of stern -rebuke. - -"Ye are a stiff-necked people: I will come up into the midst of thee -in a moment, and consume thee: therefore now put off thy ornaments -from thee, that I may know what to do unto thee." It is only when we -are really stripped of all nature's ornaments that God can deal with -us. A naked sinner can be clothed; but a sinner decked with ornaments -must be stripped. This is always true. We must be stripped of all -that pertains to self ere we can be clothed with that which pertains -to God. - -"And the children of Israel stripped themselves of their ornaments by -the mount Horeb." There they stood, beneath that memorable mount, -their feasting and singing changed into bitter lamentations, their -ornaments gone, the tables of testimony in fragments. Such was their -condition, and Moses at once proceeds to act according to it. He could -no longer own the people in their corporate character. The assembly -had become entirely defiled, having set up an idol of their own making -in the place of God--a calf instead of Jehovah. "And Moses took the -tabernacle, and pitched it _without the camp_, afar off from the camp, -and called it 'The tabernacle of the congregation.'" Thus the camp was -disowned as the place of the divine presence. God was not, could not, -be there. He had been displaced by a human invention. A new -gathering-point was therefore set up. "And it came to pass, that every -one which sought the Lord went out unto the tabernacle of the -congregation, which was without the camp." - -There is here a fine principle of truth, which the spiritual mind will -readily apprehend. The place which Christ now occupies is "without the -camp," and we are called upon to "go forth unto Him." It demands much -subjection to the Word to be able, with accuracy, to know what "the -camp" really is, and much spiritual power to be able to go forth from -it: and still more to be able, while "far off from it," to act -towards those in it in the combined power of holiness and -grace;--holiness, which separates from the defilement of the camp; -grace, which enables us to act toward those who are involved therein. - -"And the Lord spake unto Moses face to face, as a man speaketh unto -his friend. And he turned again into the camp; but his servant Joshua, -the son of Nun, a young man, departed not out of the tabernacle." -Moses exhibits a higher degree of spiritual energy than his servant -Joshua. It is much easier to assume a position of separation from the -camp than to act aright towards those within. - -"And Moses said unto the Lord, 'See, Thou sayest unto me. Bring up -this people; and Thou hast not let me know whom Thou wilt send with -me; yet Thou hast said, I know thee by name, and thou hast also found -grace in My sight.'" Moses entreats the accompanying presence of -Jehovah, as a proof of their having found _grace_ in His sight. Were -it a question of mere _justice_, He could only consume them by coming -in their midst, because they were "a stiff-necked people;" but -directly He speaks of grace, in connection with the mediator, the very -stiff-neckedness of the people is made a plea for demanding His -presence.--"If now I have found grace in Thy sight, O Lord, let my -Lord, I pray Thee, go among us; _for it is a stiff-necked people_; and -pardon our iniquity and our sin, and take us for Thine inheritance." -This is touchingly beautiful. A "stiff-necked people" demanded the -boundless grace and exhaustless patience of God. None but He could -bear with them. - -"And He said, 'My presence shall go with thee, and I will give thee -rest.'" Precious portion! Precious hope! The presence of God with us, -all the desert through, and everlasting rest at the end! Grace to meet -our present need, and glory as our future portion! Well may our -satisfied hearts exclaim, "It is enough, my precious Lord." - -In chapter xxxiv. the second set of tables is given, not to be broken, -like the first, but to be hidden in the ark, above which, as already -noticed, Jehovah was to take His place, as Lord of all the earth, in -moral government. "And he hewed two tables of stone like unto the -first; and Moses rose up early in the morning, and went up unto Mount -Sinai, as the Lord had commanded him, and took in his hand the two -tables of stone. And the Lord descended in the cloud, and stood with -him there, and proclaimed the name of the Lord. And the Lord passed by -before him, and proclaimed, 'The Lord, The Lord God, merciful and -gracious, long-suffering, and abundant in goodness and truth, keeping -mercy for thousands, forgiving iniquity and transgression and sin, and -that will by no means clear the guilty; visiting the iniquity of the -fathers upon the children, and upon the children's children, unto the -third and to the fourth generation.'" This, be it remembered, is God -as seen in His moral government of the world, and not as He is seen in -the cross--not as He shines in the face of Jesus Christ--not as He is -proclaimed in the gospel of His grace. The following is an exhibition -of God in the gospel: "And all things are of God, _who hath reconciled -us to Himself by Jesus Christ_, and hath given to us the ministry of -reconciliation; to wit, that God was in Christ, _reconciling the world -unto Himself_, NOT IMPUTING their trespasses unto them; and hath -committed unto us _the word of reconciliation_." (2 Cor. v. 18, 19.) -"Not clearing" and "not imputing" present two totally different ideas -of God. "Visiting iniquities" and canceling them are not the same -thing. The former is God in government, the latter is God in the -gospel. In 2 Cor. iii. the apostle contrasts the "ministration" -recorded in Exodus xxxiv. with "the ministration" of the gospel. My -reader would do well to study that chapter with care. From it he will -learn that any one who regards the view of God's character given to -Moses on Mount Horeb as unfolding the gospel, must have a very -defective apprehension indeed of what the gospel is. Neither in -creation nor yet in moral government do I or can I read the deep -secrets of the Father's bosom. Could the prodigal have found his place -in the arms of the One revealed on Mount Sinai? Could John have leaned -his head on the bosom of that One? Surely not. But God has revealed -Himself in the face of Jesus Christ. He has told out, in divine -harmony, all His attributes in the work of the cross. There "Mercy and -Truth have met together, Righteousness and Peace have kissed each -other." Sin is perfectly put away, and the believing sinner perfectly -justified, "BY THE BLOOD OF THE CROSS." When we get a view of God as -thus unfolded, we have only, like Moses, to "bow our head toward the -earth and worship;"--suited attitude for a pardoned and accepted -sinner in the presence of God! - - - - -CHAPTERS XXXV.-XL. - - -These chapters contain a recapitulation of the various parts of the -tabernacle and its furniture; and inasmuch as I have already given -what I believe to be the import of the more prominent parts, I will -not add more. There are, however, two things in this section from -which we may deduce most profitable instruction, and these are, -(first) _the voluntary devotedness_ and (secondly) _the implicit -obedience_ of the people with respect to the work of the tabernacle of -the congregation. - -And first, as to their voluntary devotedness, we read, "And all the -congregation of the children of Israel departed from the presence of -Moses. And they came, every one _whose heart stirred him up_, and -every one whom _his spirit made willing_, and they brought _the Lord's -offering_ to the work of the tabernacle of the congregation, and for -all His service, and for the holy garments. And they came, both men -and women, _as many as were willing-hearted_, and brought bracelets, -and earrings, and rings, and tablets, all jewels of gold: and every -man that offered offered an offering of gold unto the Lord. And every -man with whom was found blue, and purple, and scarlet, and fine linen, -and goats' hair, and red skins of rams, and badgers' skins, brought -them. Every one that did offer an offering of silver and brass, -brought the Lord's offering: and every man with whom was found shittim -wood, for any work of the service, brought it. And all the women that -were wise-hearted did spin with their hands, and brought that which -they had spun, both of blue, and of purple, and of scarlet, and of -fine linen. And all the women _whose heart stirred them up_ in wisdom -spun goats' hair. And the rulers brought onyx stones, and stones to be -set, for the ephod, and for the breastplate; and spice, and oil for -the light, and for the anointing oil, and for the sweet incense. The -children of Israel brought _a willing offering_ unto _the Lord_, every -man and woman, _whose heart made them willing_ to bring, for all -manner of work which the Lord had commanded to be made by the hand of -Moses." (Chap. xxxv. 20-29.) And, again, we read, "And all the wise -men that wrought all the work of the sanctuary, came every man from -his work which they made; and they spake unto Moses, saying, 'The -people bring _much more than enough_ for the service of the work, -which the Lord commanded to make.'... For the stuff they had was -sufficient for all the work to make it, and too much." (Ver. 4-7.) - -A lovely picture this of devotedness to the work of the sanctuary! It -needed no effort to move the hearts of the people to give, no earnest -appeals, no impressive arguments. Oh, no! their "_hearts_ stirred -them up." This was the true way. The streams of voluntary devotedness -flowed from within. "Rulers," "men," "women,"--all felt it to be their -sweet privilege to give to the Lord, not with a narrow heart or -niggard hand, but after such a princely fashion that they had -"_enough, and too much_." - -Then, as to _their implicit obedience_, we read, "_According to all -that the Lord commanded Moses_, so the children of Israel made all the -work. And Moses did look upon all the work, and, behold, _they had -done it as the Lord had commanded, even so had they done it_: and -Moses blessed them." (Chap. xxxix. 42, 43.) The Lord had given the -most minute instructions concerning the entire work of the tabernacle. -Every pin, every socket, every loop, every tach, was accurately set -forth. There was no room left for man's expediency, his reason, or his -common sense. Jehovah did not give a great outline and leave man to -fill it up. He left no margin whatever in which man might enter his -regulations. By no means. "'See,' saith He, 'that thou make _all -things according to the pattern showed to thee in the mount_.'" (Exod. -xxv. 40; xxvi. 30; Heb. viii. 5.) This left no room for human device. -If man had been allowed to make a single pin, that pin would most -assuredly have been out of place in the judgment of God. We can see -what man's "graving tool" produces in chapter xxxii. Thank God, it had -no place in the tabernacle. They did, in this matter, just what they -were told--nothing more, nothing less. Salutary lesson this for the -professing church! There are many things in the history of Israel -which we should earnestly seek to avoid,--their impatient murmurings, -their legal vows, and their idolatry; but in those two things may we -imitate them. May our devotedness be more whole-hearted, and our -obedience more implicit! We may safely assert that if all had not been -done "according to the pattern showed in the mount," we should not -have to read, "then a cloud covered the tent of the congregation, and -the glory of the Lord filled the tabernacle. And Moses was not able to -enter into the tent of the congregation, because the cloud abode -thereon, and the glory of the Lord filled the tabernacle." (Chap. xl. -34, 35.) The tabernacle was in all respects according to _the divine -pattern_, and therefore it could be filled with _the divine glory_. - -There is a volume of instruction in this. We are too prone to regard -the Word of God as insufficient for the most minute details connected -with His worship and service. This is a great mistake--a mistake which -has proved the fruitful source of evils and errors in the professing -church. The Word of God is amply sufficient for every thing, whether -as regards personal salvation and walk, or the order and rule of the -assembly. "All scripture is given by inspiration of God, and is -profitable for doctrine, for reproof, for correction, for instruction -in righteousness, that the man of God may be _perfect, thoroughly -furnished_ unto _all good works_." (2 Tim. iii. 16, 17.) This settles -the question. If the Word of God furnishes a man _thoroughly_ unto -"_all_ good works," it follows, as a necessary consequence, that -whatever I find not in its pages cannot possibly be a good work. And, -further, be it remembered, that the divine glory cannot connect itself -with aught that is not according to the divine pattern. - - * * * * * - -Beloved reader, we have now traveled together through this most -precious book. We have, I fondly hope, reaped some profit from our -study. I trust we have gathered up some refreshing thoughts of Jesus -and His sacrifice as we passed along. Feeble, indeed, must be our most -vigorous thoughts, and shallow our deepest apprehensions, as to the -mind of God in all that this book contains. It is happy to remember -that, through grace, we are on our way to that glory where we shall -know even as we are known, and where we shall bask in the sunshine of -His countenance who is the beginning and ending of the ways of God, -whether in creation, in providence, or redemption. To Him I do most -affectionately commend you, in body, soul, and spirit. May you know -the deep blessedness of having your portion in Christ, and be kept in -patient waiting for His glorious advent. Amen. - - _C. H. M._ - - - * * * * * - - -Transcriber's note: - -Variations in spelling, punctuation and hyphenation have been retained -except in obvious cases of typographical error. - - - - - -End of the Project Gutenberg EBook of Notes on the book of Exodus, by -C. H. 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