Heart to Heart

"Doc Notes"- It's the LAW Part 28

2012-01-18T00:15:00.002+01:00

Gentle Readers,

In His Olivet discourse the Lord Jesus prophesied that, "Because iniquity (Greek, lawlessness) shall abound, the love of many shall wax cold" (Matthew 24:12). Surely no anointed eye can fail to see that this prediction is now" being fulfilled. Lawlessness abounds on every side. Men are bent on pleasing themselves. Authority is openly flouted. Discipline is becoming a thing of the past. Parental control is rarely exercised. Marriage has, for the most part, degenerated into a thing of convenience. Nations regard their solemn treaties as ‘scraps of paper.’ In the U.S.A. the 18th Amendment is despised on every side. Yes, "lawlessness" is abounding. And God’s own people have not escaped the chilling effects of this; the love of many of them has waxed cold.

The supreme test of love is the desire and effort to please the one loved, and this measured by conformity to his known wishes. Love to God is expressed by obedience to His will. Only One has perfectly exemplified this, and of Him it is written, "I will delight to do Thy will, O My God: yea, Thy law is within My heart" (Ps. 40:8). But we ought so to walk even as He walked (1 John 2:6). Simple but searching is that word of His, "He that hath My commandments and keepeth them he it Is that loveth Me" (John 14:21). And again it is written, "By this we know that we love the children of God, when we love God, and keep His commandments. For this is the love of God, that we keep His commandments: and His commandments are not grievous" (1 John 5:2-3). The "waning" of love, then, means departing from, failing to keep, God’s commandments!

The prophecy of Christ in Matthew 24:12 does not stand alone. In the book of Jude, that treats of conditions which are to obtain in the closing days of the history of Christendom, apostates are described as those who "despise dominion, and spake evil of dignities" (v. 8). The despising of dominion is the essence of lawlessness. Those latter-day apostates are also referred to in the second Epistle of Peter: "While they promise them liberty they themselves are the slaves of corruption" (2:19). Their slogan is, emancipation from authority, deliverance from all law.

While we cannot but deplore the lawlessness which abounds in the world and the effect which it is having on many who bear the name of Christ, far more sad and solemn is it to hear their teachers giving out that which can only foster and further this evil spirit. Reputable Bible teachers are declaring that the Law of God is not binding on men today least of all on Christians. They say that the Law was only for Israel. They insist that this is the Dispensation of Grace, and that Law is the enemy of Grace. They affirm that when we become members of the new creation, all the responsibilities attaching to the old creation automatically cease. They argue that because a Christian is indwelt by the Holy Spirit, he needs no law. They brand as legalists the few who press the claims of God’s Law upon the consciences of men. They regard with scornful pity men mightily used of God in the past who taught that the Law of God is a rule of life, a standard for moral conduct.

Now it is of first importance that we obtain a Scriptural view of the nature of the Law. The very fact that it is the law of God should at once show us that it cannot contain anything inimical to man’s welfare. Like everything else that God has given, the Law is an expression of His love, a manifestation of His mercy, a provision of His grace. The Law of the Lord was Christ’s delight (Ps. 1:2); so also was it the apostle Paul’s (Rom. 7:22). In Romans 7, the Holy Spirit has expressly affirmed, "Wherefore the Law is holy, and the commandment holy, and just, and good" (v. 12); yea more, He has declared "The Law is spiritual" (v. 15). How terrible then for men to despise that Law and speak evil of it! What state of sour must they be in who wish to be delivered from it!

Above, we have said that the Law expressed God’s love. This comes out clearly in Deuteronomy 33: "The Lord came from Sinai, and rose up from Seir unto them; He shined forth from Mount Paran, and He came with ten thousands of saints: from His right hand went a fiery law for them. Yea, He LOVED the people" (vv. 2-3). Love is the fulfilling of the law from the human side and love provided the Law from the Divine side. What, then, ought to be our response to such a Law? Surely that of David: "O how love I Thy Law: it is my meditation all the day"
(Ps. 119:97).

While Divine love provided the Law, the prime purpose of God in giving it was that His authority should be maintained. Israel must be brought to see that they were under His government. And this of necessity. The creature must be made to recognize the rights of his Creator. No sooner did the Lord God place man in the Garden which He had planted for him, than He commanded him—note how in Genesis 3 God pressed this both upon Eve and Adam (vv. 11, 17). The very ground of the sentence passed upon them was that they had repudiated His creatorial claims.

Now what we have in Exodus 19 and 20 is the enforcement of God’s claims upon double one. They belonged to Him not Israel. His claim upon them was not only because He had made them but also because He had purchased them: they were not only His creatures, but they were also His redeemed people. It was this second relationship which is now pressed upon them both in Exodus 19 and 20. In the former He says, "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" (vv. 4-5). In the latter, He prefaces the Ten Commandments with the statement "I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage" (v. 2). But it should be carefully noted that in Exodus 20 He presses both of His claims upon Israel. In the first verse it is, "And God (the Creator) spake all these words"; while in v. 2, He reminds them, that as the Lord their God He had brought them out of the land of Egypt.

Now what we would particularly emphasize here, is the fact that redemption does not cancel the claims which God has upon men as His creatures. Instead, these claims are still enforced, but, the new relationship into which redemption introduces, imposes additional responsibilities, or, more accurately speaking, supplies an additional motive for recognizing and meeting God’s claims upon us. In the previous chapters we have witnessed God dealing in marvelous grace with Israel, bearing with them in tender patience, supplying their every need. But now the point has been reached when they must be taught that God has righteous claims upon them, that His Throne must be established over them, that His authority must be owned, that. His will is supreme and must be made the regulator of their lives, and that as His redeemed they were under the deepest possible obligations to fear, obey, and serve Him. Notice how Moses pressed this upon Israel near the close of his life: "The Lord thy God redeemed thee, therefore I command thee this thing today" (Deut. 15:15).

"The laws which God gave unto Israel fall into three classes: the moral, the ceremonial and the civil. The people of Israel may be considered three ways. First, as rational creatures, depending upon God, as the Supreme Cause, both in a moral and natural sense. And thus the law of the decalogue was given them; which, as to its substance is one and the same with the law of nature (the work of which is written on man’s heart. A.W.P.) binding man as such. Second. as the Church of the Old Testament, who expected the promised Messiah, and happy times when He should make every thing perfect. And in that character they received the ceremonial law, which really shewed the Messiah was not yet come, and had not perfected all things by His satisfaction (sacrifice), but that He would come and make all things new. Third, as a peculiar people, who had a policy of government suited to their genius and disposition in the land of Canaan: a republic constituted not so much according to those forms which philosophors bare delineated, but which wins in a peculiar manner, a theocracy as Josephus significantly calls it, God Himself holding the reins of government therein—Judges 8:23. Under this view God prescribed their political laws" (Dr. Herman Witsius, 1680—a deeply-taught theologian from whom our moderns might learn much).

We heartily concur with the remarks of the late Mr. D. L. Moody in "Weighed and Wanting"—"The commandments of God given to Moses in the mount at Horeb are as binding today as ever they have been since the time when they were proclaimed in the hearing of the people. The Jews said the Law was not given in Palestine (which belonged to Israel), but in the wilderness, because the Law was for all nations." We believe that the Ten Commandments are binding on all men, and especially upon Christians, and that for the following reasons:—

First, because it is both right and meet that the great Creator’s authority should be proclaimed by Him and acknowledged by His creatures. This was the demand which He made upon Adam, and every sober mind will acknowledge it was a righteous one. Even the unfallen angels are beneath a regime of law: of them it is said, "Bless the Lord ye His angels that excel in strength, that do His commandments, hearkening unto the voice of His word" (Ps. 103:20). Only a spirit of lawlessness can inveigh against the statement that every human creature is responsible to keep the law of God.

Second, because the Ten Commandments have never been repealed. The very fact that they were written by the finger of God Himself, written not upon parchment, but on tables of stone, argues conclusively their permanent nature. If it was contrary to the mind of God that those living during the Christian dispensation should regard the Ten Commandments as binding upon them surely He would have said so in plain language. But the New Testament will be searched in vain for a single word which announces their cancellation.

Third, because we need them. Has human nature so improved, is man so much better than he was three thousand years ago, that he no longer stands in need of the Divine Law? If the covenant people of old required to have such statutes are the Gentiles today any less self-sufficient? Are men now so little prone to idolatry that they need not the Divine command "Thou shall have no other gods before Me? Has the enmity of the carnal mind been so refined that it is no longer timely to say "Thou shalt not take the name of the Lord thy God in vain?" Are the children of this twentieth century A.D. so devoted to their parents and so marked by the spirit of obedience that it is superfluous to say to them "Honor thy father and thy mother?" Is human life now held in such reverence that it is idle to say "Thou shall not kill?" Has the marriage-relationship come to be so sacredly regarded that "Thou shall not commit adultery" is an impertinence? And is there now so much honesty in the world that it is a waste of breath to remind our fellows that God says "Thou shalt not steal?" Rather is it not true that in the light of present-day conditions the Ten commandments need to be thundered forth from every pulpit in the land?

Fourth, because the Lord Jesus Christ Himself respected them. Galatians 4:4 tells us that He was, "made under the Law." On entering this world He declared "I delight to do Thy will, O My God: yea, Thy Law is within My heart" (Ps. 40:8), and the record of His earthly life fully bears this out. When the ruler asked Him, "What shall I do to inherit eternal life?" He answered, "Thou knowest the commandments—‘Do not commit adultery,’" etc. Whatever may have been our Lord’s reason for returning such a reply, one thing is clear—He honored the holy Law of God! When the lawyer tempted Him by asking. "Which is the greatest commandment in the Law?" (Matthew 22:36), His answer once more shows Him maintaining the authority of God’s Law.

Fifth, because of our Lord’s teaching on the subject. In the Sermon on the Mount we find Him saying, "Think not that I am come to destroy the Law, or the Prophets: I am not come to destroy, but to fulfill For verily I say unto you till heaven and earth pass, one jot or one tittle shall in nowise pass from the Law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven" (Matthew 5:17-19). What could be clearer than this? So far from affirming that He had come to cancel the Law, He declared that He would fulfill it. Yea, more, He insisted that the Law shall remain, and remain intact so long as the earth remained. His words that not "one jot or tittle of the Law should pass away (become obsolete) proves conclusively that the fourth commandment (on the Sabbath) would remain in force equally with the other nine! Finally, He solemnly warns us that the one who should teach men to break one of these commandments, shall suffer loss in a coming day.

Sixth, because of the teaching of the New Testament Epistles. In them we find the Ten Commandments recorded and enforced. At the close of Romans 3, where the apostle treats of Justification, he raises the question, "Do we then make void the Law through faith?" and the emphatic answer is "God forbid: yea, we establish the Law." In the same Epistle he declares again after quoting five of the Commandments. "Love is the fulfilling of the Law" (13:10), and love could not "fulfill" the Law if it had been abrogated. Once more, in 1 Corinthians 9:21, Paul says, "Being not without Law to God, but under the Law to Christ."

Seventh, because God has threatened to chastise those Christians who disregard His Law. In the 89th Psalm there is a striking prophetic passage which brings this out plainly. In vv. 27-29 God declares of Christ, "I will make Him My Firstborn, higher than the kings of the earth. My mercy will I keep for Him for evermore, and My covenant shall stand fast with Him. His seed also will I make to endure forever, and His throne as the days of heaven." And then God solemnly adds. "if His children forsake My Law, and walk not in My Judgments; If they break My statutes, and keep not My commandments; then will I visit their transgression with the rod, and their iniquity with stripes." The writer often wonders how much of the afflictions that so many Christians are now groaning under are explained by this scripture!

The Ten Commandments have been rightly designated the moral law, inasmuch as they enunciate a rule or standard for human conduct. Their application is race wide. Even Mr. Darby admitted in his Synopsis (Vol. 1, p. 86), "such is the character of the Law, a rule sent out to man, taken in its largest character" (italics ours). While dissecting from the expression "moral law," and while denying that the Law was a "rule of life," for the believer, nevertheless Mr. Darby did not go to the lengths of Antinomianism to which some of his followers have gone in their teachings. In Vol. 10 of his "Collected writings" he said," If I make of the law a moral law (including therein the principle of the New Testament and all morality in heart and life), to say a Christian is (delivered from it is nonsense, or utter monstrous wickedness: certainly it is not Christianity. Conformity to the Divine will, and that as obedience to commandments is alike the duty of the renewed mind. I say obedience to commandments. Some are afraid of the word, as if it would weaken love, and the idea of a new creation; Scripture is not. Obedience, and keeping the commandments of one we love, is the proof of that love, and the delight of the new nature." As to Mr. Darby’s consistency in arguing that the believer nevertheless is not under the Law in any sense, we leave the reader to judge.

It is not our intention to refute the objections which have been made against the truth that the Ten Commandments are not binding on men today, and that believers especially are in no sense under the Law. We have dealt with these, and expounded the scriptures which are supposed to support the objections, in our booklet on "The Saint and the Law." Suffice it now to point out that in the Word a sharp distinction is drawn between "the law of Moses" and "The Law of God:" the former was for Israel only; the latter is for all men. The Lord grant that writer and reader may be able to truthfully say with the Apostle Paul. "I delight in the Law of God after the inward man" (Rom. 7:22); and again, "So then with the mind I myself serve the Law of God; but with the flesh the law of sin" (Rom. 7:25).

To be continued...

"Doc Notes" Part 27 Sinai

2012-01-11T03:49:00.003+01:00

Dear Gentle readers,

"In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai. For they were departed from Rephidim, and were come to the desert of Sinai, and had pitched in the wilderness; and there Israel camped before the mount" (vv. 1, 2). Thus was fulfilled God’s promise to Moses. When he appeared to him at the burning bush He had declared. "Certainly I will he with thee: and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain" (3:12). Many difficulties had stood in the way, but they had disappeared before the irresistible execution of God’s counsels like the dew before the morning sun. Israel had been made willing to depart from Egypt, and their masters had been glad to let them go. The waters of the Red Sea had parted asunder so that the covenant-people went through dry-shod. The wilderness of Etham had been crossed so too had the Wilderness of Sin, and though two whole months had passed since they left the land of Pharaoh, not an Israelite had perished with hunger or died through sickness. "Ye shall serve God upon this mountain" (3:12), and they did. No word of God can fail. No matter how the enemy may rage, "the counsel of the Lord shall stand" (Prov. 19:21).

"In the third month... the selfsame day . . . Israel camped before the mount." The time-mark here is important. It supplies a key to what follows. Three is ever the number of manifestation. Jehovah was now to give His people a wondrous manifestation of Himself. Previously, they had seen His judgments upon Egypt; they had beheld His power displayed at the Red Sea, they had witnessed His guiding-hand in the pillar of Cloud and Fire; they had experienced His mercies in the providing of the manna and the giving of water from the smitten rock: but they were now to behold His exalted majesty as suitably was this displayed from the mount.

"And Moses went up unto God, and the Lord called unto Him out of the mountain, saying, 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 bore 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" (vv. 3-5). These verses have suffered much from the hands of certain commentators. Most erroneous conclusions have been drawn from them. Men well versed in the Scriptures have strangely overlooked other passages in the previous chapters which plainly contradict their assertions. One respected expositor begins his remarks on Exodus 19 and 20 as follows:—"A new dispensation is inaugurated in these chapters. Up to the close of chapter 18, as before indicated, grace reigned, and hence characterized all God’s dealing with His people, but from this point they were put, with their own consent, under the rigid requirements of law." In this he is followed by others of the school to which he belongs. A wide influence has been exerted by this school, and today thousands blindly accept the dicta of its leaders as though they were infallible. Indeed, one will at once court suspicion of his orthodoxy if he dares to challenge their ex cathedra utterances. Nevertheless, it is our bounden duty to test by the Word all that men have to say upon it.

So far as our own light goes, we know of nothing in Scripture which warrants the assertion that "a new dispensation" began when the children of Israel reached Sinai. John 1:17 is often appealed to in proof:—"The law was given by Moses, but grace and truth came by Jesus Christ." But this verse is far from proving what is assumed. The Lord does not here say that a "new dispensation began" with the giving of the law: that is what men have read into it. If "the law was given by Moses" signifies that the Jewish dispensation began at that point, then the second clause—"but grace and truth came by Jesus Christ"—must mean that the Christian dispensation began with the coming of Jesus Christ. But it did not. The Christian dispensation did not begin, and could not, till after the death of our Savior. John 1:17 contrasts the ministries of Moses and Jesus Christ.

When, then, did the Mosaic dispensation begin? If not when Israel reached Sinai, at what other point in their history? Without any hesitation we answer, on the Passover night; it was front that night their national history is to be dated, and that the Mosaic dispensation commenced. Previous to that night they had no existence as a nation, no corporate existence; they were a disorganized crowd of slaves. But that night everything was changed for them. Then, for the first time. were they termed an "assembly" (Ex. 12:6). That the Passover marked not only the beginning of their national existence but also the commencement of the Mosaic dispensation, is abundantly clear from the fact that their calendar was then changed by Divine order (Ex. 12:2)!

The new dispensation (the Mosaic) began by the establishment of a new relationship between Jehovah and His people. They were now His redeemed. As we have shown in a previous paper, redemption is two-fold—by purchase and by power. Israel were purchased to God by the blood of the "lamb," they were delivered from their enemies by His power at the Red Sea. If, as some able expositors contend, the crossing of the Red Sea was three days after the Passover night, then the analogy between the beginning of the Mosaic dispensation and the beginning of the Christian dispensation is perfect. In one sense the Christ-dispensation began at the death of Christ, with the "rending of the veil"; in another sense, it began three days later, at His resurrection from the dead.

The leaders of the "school" referred to above teach that, prior to Sinai, God dealt with Israel in pure grace, but that at Sinai they, for the first time, came under law. Such a mistake is even more excuseless than the statement that a "new dispensation" began then. Israel were under law before they reached the Mount of God. Listen to the testimony of Exodus 15:25-26, "And he cried unto the Lord; 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. And He said, If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in His sight, and wilt give ear to His commandments, and keep all His statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians." Surely this is plain enough; reference is made to both God’s "commandments" and His "statutes." But lest the quibble be raised that this was prospective, i. e., in view of the Law which He was shortly to give them, we beg the reader to weigh carefully our next reference. In Exodus 16:4 we read that God said, "Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in My law, or no." The meaning of this is explained in v. 23, "This is that which the Lord had said, Tomorrow is the rest of the Holy Sabbath unto the Lord; bake that which ye will bake today and seethe that ye wilt seethe: and that which remaineth over lay up for you to be kept until the morning." Israel’s response to this is given in v. 27 "And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none." Now mark attentively the next verse, "And the Lord said unto Moses, How long refuse ye to keep My commandments and My laws?" Certainly this was not "prospective." It was retrospective. It furnishes indubitable proof that Israel were under law before they reached Sinai.

That there was a marked change in Jehovah’s dealings with Israel after Sinai cannot be denied, and we suppose it is from this premise that the erroneous conclusion has been drawn that a new dispensation then began. Before Sinai was reached, when Israel "murmured," God bore with them in greatest long-sufferance, but after Sinai their murmurings were visited with summary chastisements. How then, is this to be explained? If it was not the giving of commandments and statutes which introduced the change in God’s dealings with His people, what was it? We answer, it was because of the covenant which Israel there solemnly entered into. Prior to Sinai, God dealt with Israel on the ground of the Abrahamic covenant; but from Sinai onwards, He dealt with them nationally, according to the terms of the Sinaiatic covenant. As this is of vital importance to the understanding of the later Scriptures we must dwell upon it in a little more detail.

Genesis 15 records the covenant which God made with Abraham, confirmed later to Isaac and Jacob We cannot now attempt an exposition of the second half of Genesis 15, though it is of deep importance. Briefly the facts are these In verse 6 we read for the first time of Abraham’s justification. Following this, the Lord bids Abraham prepare Him a sacrifice. This Abraham does, dividing each animal "in the midst" Then a deep sleep fell upon Abraham, and while asleep, God promised to bring His descendants, of the fourth generation, into Canaan. Then we read of the Shekinah-glory passing between the pieces of Abraham’s sacrifices—an action which symbolically signified the making of a covenant, see Jeremiah 34:18, 19. Following which, we are told, "In the same day the Lord made a covenant with Abraham saying, Unto thy seed have I given this land" (Gen. 15:18).

Three things should be carefully noted. First, there was only one party to this covenant—Jehovah himself. Abraham was asleep. Its fulfillment therefore, turned alone on the Divine faithfulness. There were no conditions attached to it which man had to meet. Second, it was based upon a sacrifice. Third, it was a covenant of pure grace. Mark "unto thy seed have I given this land." Contrast from this Genesis 13:15. "For all the land which thou seest to thee will I give it!" But now a sacrifice had been offered, blood had been shed, the purchase-price had been paid, a solemn covenant had been made; hence the change from "I will" to "I have."

Now it is of the very first moment to observe that God’s deliverance of Israel from Egypt was on the ground of His covenant with Abraham. Proof of this is furnished in Exodus 2:24 where we read "And God heard their groaning, and God remembered His covenant with Abraham, with Isaac and with Jacob." Again, in 6:3, 4, we find God reminding Moses of this: "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." It was on the ground of this covenant that the Lord dealt with Israel up to the time they reached Sinai! The last thing recorded before Israel reached Sinai was the giving of water from the smitten rock, and mark how the Psalmist refers to this, "He opened the rock, and the waters gushed out: they ran in the dry places like a river. For He remembered His holy promise to Abraham His servant" (Ps. 105:41,42).But at Sinai Jehovah’s relationship to Israel was placed upon a different basis.

In Exodus 19:5 we find God, from the Mount, bidding Moses say unto His people, "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 an holy nation." There has been much confusion upon this and much consequent error. The Lord was not here referring to His covenant with Abraham (that patriarch is not mentioned at all in the chapter). This is made unmistakably clear from His words, "If ye will obey My voice indeed and keep My covenant." There was nothing about God’s covenant with Abraham that Israel could "keep." There were no conditions attached to it, no stipulations, no provisos. It was unconditional so far as Abraham and his descendants were concerned. But here at Sinai, God proposed to make another covenant, a covenant, to which there should be two parties—Himself and Israel; a covenant of works, a covenant which Israel must "keep" if they were to enjoy the conditional blessings attached to it.

What were the terms of the Siniatic covenant, and what were the conditions and blessings attached to it? The answer to these questions is plainly stated in the Scriptures. In Exodus 34:27, 28, we read, "And the Lord said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel. And he was there (on the Mount) with the Lord forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, The Ten Commandments." Forty years later, Moses reminded Israel, "And He declared unto you His covenant, which He commanded you to perform, ten commandments; and He wrote them upon two tables of stone" (Deut. 4:13).

Returning to Exodus 19, we learn there that in response to Jehovah’s proposal to enter into a legal covenant with them, Israel unanimously and heartily accepted the same: "All the people answered together, and said, All that the Lord hath spoken we will do" (v. 8). These words were repeated by the people after Moses had made known to them the details of the covenant, "And Moses came and told the people all the words of the Lord, and all the judgments; and all the people answered with one voice, and said, All the words which the Lord hath said will we do" (24:3). Then the covenant was solemnly ratified by blood. See Exodus 24:4-8.

Now it was on the ground of this Siniatic covenant, not on the ground of the Abrahamic, that Israel entered Canaan in the days of Joshua; and it was on the ground of this Siniatic covenant that God dealt with Israel during their occupancy of the land. This was made apparent right from the beginning. As soon as it became evident that there was an Israelite who had broken the eighth commandment, the Lord declared, "Israel hath sinned, and they have also transgressed My covenant which I commanded them; for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff... And it shall be that he that is taken with the accursed thing shall be burnt with fire, he and all that he hath; because he hath transgressed the covenant of the Lord, and because he hath wrought wickedness in Israel" (Josh. 7:11, 15). Accordingly we find that Achan and all his family were stoned to death. At a later date, we read, "And it came to pass, when the judge was dead, that they returned and corrupted themselves more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn ways. And the anger of the Lord was hot against Israel; and He said, Because that this people hath transgressed My covenant which I commanded their fathers, and have not hearkened unto My voice; I also will not henceforth drive out any from before them of the nations which Joshua left when he died" (Judg. 2:19, 21). The rending of the kingdom was because Solomon failed to keep this covenant (1 Kings 11:11). Throughout Israel’s occultation of Canaan, God dealt with them on the ground of the Siniatic covenant. See Jeremiah 11.

A few words upon the circumstances attending the Siniatic covenant must suffice. In verses 10 and 11 we read, "And the Lord said unto Moses, "Go unto the people, and sanctify them today and tomorrow, and let them wash their clothes, and be ready against the third day; for the third day the Lord will come down in the night of all the people upon Mount Sinai." Here we have emphasized what was noted upon the opening verse of the chapter. It was in the third month when the children of Israel were gone forth out of the land of Egypt that they arrived at Sinai; and it was on the third day of this month (twice repeated) that the Lord declared He would "come down in the sight of His people." Clearly, then, what we have here is a manifestation of the Lord Himself. cf. Deuteronomy 5:24. And everything that followed was in perfect keeping with that fact bearing in mind the typical character of that Dispensation.

The people were to "sanctify" themselves, even to the point of washing their clothes. How plainly this intimated that God would draw nigh only to a people who were clean—that it is sin which separates the Creator from His creatures.

"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" (v. 12). Much has been made of this in the endeavor to prove that a "new dispensation" had begun, that God was no longer dealing with Israel in grace. But it is only another example of men reading their own pre-conceived ideas into Scripture. Moreover, it is, in this instance, to ignore what has gone before. Months earlier when Jehovah had appeared to Moses at the burning bush and Moses had said, "I will now turn aside, and see this great sight." God at once called to him and said, "draw not nigh hither put off thy shoes from off thy feet, for the place whereon thou standest is holy ground" (3:5)!

"And it came to pass on the third day in the morning that there were thunders and lightnings, and a thick cloud settled upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled" (v. 16). This, too, has been twisted to mean something quite different from its obvious import. These were the awe-inspiring attendants of the awful majesty of Jehovah, upon whose face none could look and live. Were these phenomena intended to show that Israel had done wrong in entering into this covenant? Or were they designed to manifest the dignity, the holiness, the greatness of the One with whom they were making the covenant? Surely the latter. If proof of this be required it is furnished in 20:20. "And Moses said unto the people, "Fear not, for God has come to prove you, and that His fear may be before your faces that ye sin not" and cf. Deuteronomy 5:24. Let it not be forgotten that in heaven itself the apocalyptic seer is given to behold a Throne out of which "proceeded lightnings and thunderings and voices" (Rev. 4:5)—the identical things witnessed on Sinai!

There is a passage in Deuteronomy which should forever settle the question as to whether or not Israel acted wisely in entering into the Siniatic covenant, as to whether they did right or wrong in promising to do all that the lord had said, and as to whether God was pleased or displeased with them. This passage is found in the fifth chapter of that book. Moses is there reviewing what took place at Sinai. He declares,

"These words, the Lord spake unto all your assembly in the mount out of the midst of the fire of the cloud, and of the thick darkness, with a great voice and He added no more. And He wrote them on two tables of stone, and delivered them unto me" (v. 22). He then reminds Israel of the response which they made, "And it came to pass, when ye heard the voice out of the midst of the darkness, (for the mountain did burn with fire), that ye came near unto me, even all the heads of your tribes, and your elders: and ye said, Behold, the lord our God hath showed us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth talk with man, and he liveth. Now therefore, why should we die? Per this great fire will consume us; if we hear the voice of the lord our God any more, then shall we 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 live? 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" (vv. 23, 27). And then in verse 28 we are told, "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 you; they have well said all that they have spoken." Nothing could be plainer than this. God was not displeased with Israel for their avowal of allegiance, any more than he was displeased with Joshua when he said, "But as for me and my house, we will serve the Lord" (Josh. 24:15).

Finally, it must not be forgotten that Exodus 24 completes what is before us in Exodus 19. There we read of the ratification, of the covenant. There we are told, "And he took the book of the covenant, and read in the audience of the people, and they said, All that the Lord hath said will we do, and be obedient" (24:7). Now what is of special importance to note is the words which immediately follow, "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." The application of the blood to the people plainly signified that God would deal graciously with them. What, then, was the outstanding lesson which Jehovah taught Israel at Sinai? This, that His grace towards them would henceforth "reign through righteousness" (Rom. 5:21).

In closing, let us make practical application of what has been before us. Such a view of God’s majesty as Israel were favored with at Sinai is the crying need of our day. The eye of faith needs to see Him not only as our "Father," as "The God of all grace," but also as the "High and lofty One that inhabiteth eternity" (Isa. 57:15), as the "Great and Dreadful God" (Dan. 9:4), as the One who has said, "Behold, the nations are as a drop in a bucket, and are counted as the small dust of the balance; behold, He taketh up the isles as a very little thing . . . all nations before Him are as nothing; and they are counted to Him less than nothing, and vanity" (Isa. 40:15, 17), read the whole of Isaiah 40. If we beheld Him thus, then should we work out our own salvation with "fear and trembling." Let it not be forgotten that the God of the Old Testament and the God of the New Testament is one and the same; He is a God into whose hands it is a fearful thing to fall. May His Holy Spirit so reveal Him to us, as the One to be reverenced, obeyed and worshipped.

Doc Notes ' Zipporah-The wife' Part 26

2011-12-30T02:16:00.003+01:00

Exodus 18

Gentle reader,
The chapter before us contains two distinct sections: the first, covering verses 1 to 12, presents to us a beautiful typical picture; the second, verses 13 to 27 contains important moral lessons. Exodus 18 is a parenthesis, interrupting the chronological order of the book. In Exodus 17 Israel is seen at Rephidim; in chapter 19 they are viewed at Sinai. The incident recorded in Exodus 18 occurred just as Israel were about to leave Sinai and enter the wilderness of Paran. It was in the third month after leaving Egypt that Israel reached the Mount of the Law; it was eleven months later that Jethro came to Moses bringing his wife and children. The proof for this is conclusive.

In Numbers 10:11, 12 we read "And it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from off the tabernacle of the testimony. And the children of Israel took their journeys out of the wilderness of Sinai, and the cloud rested in the wilderness of Paran." Following this we are told "And Moses said unto Hobab, the son of Raguel, the Midianite, Moses father-in-law, We are Journeying unto the place of which the Lord said I will give it you; come thou with us, and we will do thee good; for the Lord hath spoken good concerning Israel. And he said unto him, I will not go; but I will depart to my own land, and to my kindred" (vv. 29, 30)—compare with this the last verse of Exodus 18. Now it was after the departure of Jethro (18:24, 25) that Moses carried out the suggestion of his father-in-law to select men to assist him in the work of governing Israel—see Numbers 11:11-17. Further confirmation of this is supplied in Deuteronomy 1. Note "in Horeb" (v. 6) and then Moses’ words to Israel, "I spake unto you at that time, saying, I am not able to bear you myself alone. . .Take you wise men and understanding, and known among your tribes, and I will make them rulers over you" (vv. 9, 13). Finally; if Exodus 18 be read attentively there will also be found evidences therein that God had already given Israel the law when Jethro came to Moses. Per instance, note the mention of "The Mount of God" in 5:5; Moses’ statement that the people now came unto him "to inquire of God" (v. 15); his declaration that he "made them know the statutes of God and His laws" (v. 16).

"When Jethro, the priest of Midian, Moses’ father-in-law, hoard of all that God had done for Moses, and for Israel his people, and that the Lord had brought Israel out of Egypt; then 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 father, 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" (vv. 1-6). The dispensational scene which is here foreshadowed is very beautiful, and the place which this one has in the series of typical pictures, in which the book of Exodus abounds, evidences once more the hand of God, not only in their production, but also in arranging their order. In Exodus 16 the manna speaks of the incarnate Son, come down from heaven to earth. In the first part of Exodus 17, the smiting of the rock views the Lord Jesus stricken of God. In the issuing forth of the water, we get a lovely emblem of the Holy Spirit ministering to the people of God. In the second half of Exodus 17, where we find Amalek attacking Israel, and the defeat of the former through the supplications of Moses—upheld by Aaron and Hur—we have adumbrated the believer’s conflict with the flesh, and him sustained in that conflict by the Joint intercession of Christ and the Holy Spirit. This goes on to the close of the Church age. Here in Exodus 18 we are carried forward to the next dispensation and are furnished with a blessed foreshadowment of millennial conditions.

Zipporah restored to Moses is a perfect type of Israel brought back to the Lord. Some see in Zipporah a type of the Church, but nowhere in the Old Testament is the Church (as such—a corporate whole) ever seen—Colossians 1:26, 27, etc., makes this very plain. Moreover, the details of our type here should forbid such an interpretation.

In the first place, Zipporah had been separated from her husband. Now if Zipporah figures the Church, mind the Church is the prospective wife of Christ, the type fails us here completely. Those who believe that the Church is the Bride of the Lamb acknowledge that the "marriage" is yet future, occurring after the Rapture. If this be so, when, following the Rapture, will the Church ever be separated from Christ? When, indeed! But the type does not fail. It is perfectly accurate. Zipporah is the figure of Israel, the wife of Jehovah (see Isaiah 54:6; Jeremiah 31:32, etc.), now alienated from Him. (Hos. 2:2, etc.), Yet to be restored to His favor (Isa. 54:4-8, etc.).

In the second place, mark carefully the cause and occasion of Zipporah’s separation from her husband. This is found recorded near the close of Exodus 4. When Moses started for Egypt to bring God’s people out of the house of bondage his wife accompanied him. The Lord met him and sought to kill him. The reason for this was his failure in not having circumcised his son. The sequel suggests that the cause of this failure lay in his wife. At once Zipporah herself performed the operation on her son, and then, in hot anger, reproached Moses in the words: "A bloody husband thou art" (4:25), which is repeated in the very next verse. How plain, how accurate the type! The disobedience of Zipporah in the matter of circumcising her son points unmistakably to the failure of Israel under the Law. The separation of Zipporah from Moses, because he was a "bloody husband," or literally, "a husband of bloods," tells of Israel’s alienation from God through the offense of the Cross. "We preach Christ crucified; unto the Jews a stumbling-block’ (1 Cor. 1:23). It was blood-shedding which was the "stumbling-block" to Zipporah!

In the third place, note the fruit of her marriage. She bore Moses "two sons" (18:3). Those who regard Zipporah as a type of the Church ignore this detail, and conveniently so, for they can make nothing of it. But that is no way to treat the Word of God. Whenever we come across anything in it which fails to fit in with any of our views either of doctrine, prophecy or the types, that should show us that something is wrong with our views, that they need to be revised or enlarged. This line in our present picture is also found in several of its companions. Joseph’s wife also bore him two sons. So did Isaac’s. What then was typified thereby? The wife contemplated Israel when first espoused to Jehovah—at Sinai. The fruit of the marriage points to a later period in their history. What that period is we are not left in doubt. The outstanding point in Israel’s later history was in the days of Rehoboam, when the kingdom was rent asunder and divided into two—the kingdom of Israel and the kingdom of Judah. Thus the "wife" was succeeded by her "two sons."

In the fourth place, the names of Zipporah’s sons are profoundly significant. The firstborn was "Gershom," which "a stranger there." The reason for Moses giving him this name was, "I have been a stranger in a strange land" (2:22). Appropriately does this speak of Israel in their dispersion, away from their land. The second son was named "Eliezer," which means, "God is my helper." Though scattered throughout the world, Israel has been marvelously helped of God—He has preserved them all through the centuries, preventing them from being either annihilated or assimilated by the Gentiles. Many of the Jews fail to recognize how God is helping them, and it is most significant that the name of this second son of Zipporah is not given until Exodus 18. where we have the Millennium in view. Gershom is referred to in Exodus 2, not so Eliezer; not until Israel has been restored to God will they recognize how marvelously He has helped them!

Fifth, notice the time when Zipporah and her sons were restored to Moses. It was "When Jethro, the priest of Midian, Moses’ father-in-law, heard of all that God had done for Moses, and for Israel His people that the Lord had brought Israel out of Egypt; Then Jethro... took Zipporah . . .and her two sons . . . and came unto Moses." It was not while Moses was presenting Jehovah’s demands before Pharaoh, nor in the morning following the Passover-night; but it was when Moses had become Israel’s leader and law-giver! In like manner, Israel will not be restored to God until their rejected Messiah is manifested on earth as their King and Lord.

Sixth, in striking accord with what we have just noted is the place where Moses was when the reconciliation took place: "he encamped at the Meant of God, (v. 5). Here, as always, the "mount" speaks of the kingdom, of governmental authority (Ps. 2:6; Isaiah 2:3 etc. ) It was from the summit of this same Mount that Jehovah gave the Ten Commandments to Moses. It was while seated upon a Mount that the Lord Jesus gave the laws of His Kingdom (Mathew 5.). It was on the Mount that He was transfigured, which was a miniature of HIS Kingdom-glory. It is to the Mount that He shall return (Zech. 14:4). The "Mount of God" (v. 5) speaks, then, of the governmental glory of God. And it is when the governmental glory of God shall be displayed in the person of His Son on earth that Israel shall be restored to Him!

Seventh, let us now observe that Zipporah and her sons were brought to Moses by a Gentile, for Jethro was a Midianite. There are many types of Israel as Jehovah’s wife—espoused, divorced and restored—but each one has its own distinctive features. Here we have that which, so far as the writer is aware, is not found elsewhere in the types, though it is the direct subject of prophecy. In Isaiah 18 there is a remarkable prediction. A Divine call goes forth to some land "beyond the rivers of Ethiopia," a maritime power. most probably Great Britain. This land is bidden to send forth her ships as swift messengers to "A nation scattered and peeled. To a people terrible from their beginning hitherto; a nation meted out and trodden down." Clearly this oppressed people is Israel. In a coming day the maritime Gentile power shall carry the dispersed Hebrews back to the land of their fathers: "In that time shall the present be brought unto the Lord of hosts of a people scattered and peeled... to the place of the name of the Lord of hosts, the mount Zion" (Isa. 18:7). Note the words we have; placed in black and compare the language of Exodus 18.

That which followed the reconciliation of Zipporah to her husband is equally interesting and meaningful. First, we are told that "Moses told his father-in-law all that the Lord had done unto Pharaoh and the Egyptians for Israel’s sake, and all the travail that had come upon them by the way, and how the Lord delivered them" (v. 8). Jethro, the Midianite, represents the Gentiles in the Millennium, who will then learn fully, how wondrously the Lord had preserved Israel not only through the vicissitudes of the centuries, but also through the birth-pangs of the Tribulation.

Next we are told that, "Jethro rejoiced for all the goodness which the Lord had done to Israel, whom He had delivered out of the band of the Egyptians" (v. 9). In the millennium the jealousy and hatred of the Gentiles against the Jews will be removed. The confession of Jethro on this occasion is most noteworthy: "Now I know that the Lord is greater than all gods: for in the thing wherein they dealt proudly He was above them" (v. 11). Such will be the confession of the Gentiles when they learn of what the Lord has done for His ancient people.

Finally, in verse 12 we are told, "And Jethro, Moses’ father-in-law took a burnt offering and sacrifices far God: and Aaron came, and all the elders of Israel, to eat bread with Moses’ father-in-law before God." Very blessed is this. Here is a plain foreshadowing of what we read of in Isaiah 2:2, 3 and other Scriptures: "And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob."

The second half of Exodus 18, though being mainly of a practical rather than a typical nature (so far as the writer is able to discern), adds one beautiful line to this picture of the millennium "And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens," (v. 25). Does not this plainly foreshadow what is promised to us in Revelation 3:21, "To him that overcometh will I grant to sit with me in My throne."

The passage is too lengthy for us to quote in full, but let each reader turn to and read carefully Exodus 18:13-27. These verses record the failure of Moses and are written for our admonition. Several most important lesson are here plainly inculcated.

Moses had been appointed by the Lord as the leader and head of His people. As Jethro witnessed the exacting duties of his son-in-law, advising the people from morn to eve, he felt that Moses was undertaking too much. Jethro feared for his health, and suggested that his son-in-taw appoint some assistants. In listening to Jethro, Moses did wrong. From a natural standpoint Jethro’s counsel was kindly and well-meant. It was the amiability of the flesh, It presented a subtle temptation, no doubt. But the man of God is not to be guided by natural principles; only that which is spiritual should have any weight with him, Nor should he heed any human counsel when he is engaged in the service of the Lord; he is to take his orders only from the One who appointed him.

One thing that this passage does is to warn God’s servant’s against following the advise of their relatives according to the flesh. Jethro’s eye was not upon God, but upon Moses. It was not the eternal glory of Jehovah which was before him, but the temporal welfare of his son-in-law—"Thou wilt surely wear away, both thou and this people that is with thee; for this thing is too heavy far thee; thou art not able to perform it thyself alone" (v. 18). A parallel case is found in connection with our Savior. In Mark 3:20 we read, "And the multitude cometh together again, so that they could net so much as eat bread." The Lord Jesus knew what it was to "spend and be spent." But those related to Him by fleshly ties did not appreciate this; for we are told in the very next verse that, "When His friends heard of it, they went out to lay hold on Him; for they said, He is beside Himself." Very solemn is this and very necessary for the servant of God to heed. The flesh (in us) must be mortified in connection with our service just as much as in our daily walk.

When the Lord Jesus announced to His disciples for the first time that "He must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes to be killed," we are told "then Peter took Him and began to rebuke Him, saying, Pity Thyself, Lord: this shall not be unto thee" (Matthew 16:21, 22). Here again we behold the amiability of the flesh. It was what men would call ‘the milk of human kindness.’ But it ignored the will and glory of God. The answer of our Lord on this occasion is very solemn: "He turned, and said unto Peter, Get thee behind Me, Satan; thou art an offense unto Me: for thou perceivest not the things that be of God, but Chose that be of men." That was the severest thing that Christ ever said to one of His own. What a solemn warning against being influenced by the natural affections of our friends!

Subtle as was the temptation presented to Moses. if he had remembered the Source of his strength, as well as his office, he would not have yielded to it. "Hearken now unto my counsel" said Jethro (v. 19). But that was the very thing which Moses had no business to do. "So shall it be easier for thyself" (v. 22) pleaded the tempter. But was not God’s grace sufficient! It is sad to see the effect which this specious suggestion had upon Moses. In Numbers 11 we find that Moses complained to the Lord—"I am not able to bear all this people alone, because it is too heavy for me" (v. 14). Does some servant of God reading these lines feel much the same today? Then let him remember that he is not called upon to bear any people alone. Has not God said, "Fear thou not; for I am with thee, be not dismayed for I am thy God, I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness" (Isa. 41:10)! And if the burden is "too heavy" for thee, remember that it is written, "Cast thy burden upon the Lord, and He shall sustain thee" (Ps. 55:22).

"It is here the servant of Christ constantly fails; 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 anything. 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 snide 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" (C.H.M.)

Strikingly was this seen in the sequel. Moses complained to God of the burden, and the Lord rendered it; but in the removal went the high honor of being called to carry it alone. "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" (Num. 11:16, 17). Nothing was really gained. No fresh power was introduce; it was sin-ply a distribution of the "spirit" which had rested on one now being placed on seventy! Man cannot improve upon God’s appointments. If he persists in acting according to the dictates of ‘common sense’ nothing will be gained, and much will be lost.

A word should be said upon the closing verse of our chapter: "And Moses let his father-in-law depart; and he went his way into his own land" (v. 27). This receives amplification in Numbers 10: "And Moses said unto Hobab, the son of Raguel the Midianite. Moses’ father-in-law, We are journeying unto the place of which the Lord said, I will give it you; come thou with us and we will do thee good: for the Lord had spoken good concerning Israel. And he said unto him, I will not go; but I will depart to mine own land, and to my kindred" (vv. 29-30). How this revealed the heart of Jethro (here called Hobab). The ties of nature counted more with him than the blessings of Jehovah. He preferred his "own land" to the wilderness, and his own "kindred" to the people of God, He walked by sight, not faith; he had no respect unto "the recompense of the reward" of the future, but preferred the things of time and earth. How ill-fitted was such a one to counsel the servant of God!

In concluding this article we would point out how that Jethro’s departure from Moses in no wise mars the typical picture presented in the earlier part of this chapter; rather does it give completeness to it. Jethro returned to his own land and kindred because he had no heart for the Lord and his people. A similar tragedy will be witnessed at the end of the Millennium. In Psalm 18 we read, "Thou hast delivered me from the strivings of the people; and Thou hast made me the head of the heathen (Gentiles); a people whom I have not known shall serve Me. As soon as they hear of Me they shall obey Me; the strangers shall yield feigned obedience unto Me. The strangers (Gentiles) shall fade away" (vv. 43-45). This will find its fulfillment in the Millennium. Many Gentiles will turn to the Lord, but their hearts are not won by Him. At the end, when Satan is released, they will quickly flock to his banner (see Revelation 20:7-9).

May the Lord grant us steadfastness of heart, and keep us from being drawn away by the things of time and sense.

The "Star"

2011-12-26T04:09:00.002+01:00

Gentle Readers,
I wrote this some time ago in my cosmological period but it bears repeating, so enjoy!The Star at Christmas

Gentle Reader,

THE STAR OF BETHLEHEM FASCINATES. For millennia, believers, scoffers and the curious have wondered at the Biblical account of the Star. The Bible recounts unusual, or even impossible astronomical events at Christ's birth. For many doubters, the account of the Star is easily dismissed as myth. For many believers, it's a mystery accepted on faith. But what happens if we combine current historical scholarship, astronomical fact and an open mind? Judge for yourself...

　If the Star was a real historical event, why are we learning of the evidence only now? Why isn't it common knowledge? A few minutes considering these things will intensify your experience and understanding of what you will learn on this site. We'll look at three of the most important factors leading to modern rediscovery of the Star: Johannes Kepler's discovery of how the solar system works, improvements in our knowledge of first century history and the spread of computers.

Kepler's discovery. Johannes Kepler (1571-1630) was one of the great mathematical minds of human history . As Arthur Koestler wrote in The Sleepwalkers, "Kepler and Galileo were the two giants on whose shoulders Newton stood." A German by birth, Kepler began his professional career in Graz, Austria teaching mathematics. His views in the Protestant/Catholic contest then raging got him banished from Graz after only a few years, but this actually worked for his good.

The reason is that about the time of his ouster, the earnest, middle-class, 28 year-old Kepler had attracted the attention of one Tycho Brahe (1546-1601). Apart from their advanced math skills, the two men had little in common. Brahe was a wealthy, eccentric, aristocratic, overbearing, hard-partying Danish nobleman who served in Prague as Imperial Mathematician. He was also the acknowledged "prince of astronomers" due to the unprecedented accuracy of his vast collection of astronomical observations. And he could be a wildman. When Brahe lost his nose in a college-years duel, he did better than our modern fashion of piercing noses. He had a complete replacement nose molded of gold with silver. This he wore the rest of his life.

Brahe invited the expelled Kepler to Prague to collaborate in study of the solar system, which at the time was still poorly understood. Many still thought of planets as "wandering stars." Both men were brilliant and keen to unravel the mystery of planetary motion, but their temperaments were so different that they mixed about like cats and dogs. The professional relationship was decorated with verbal warfare and walk outs. The personality conflict was heightened by Brahe's intent to remain the top dog astronomer—he would not allow Kepler full access to his library of observations. Instead, he dribbled out the data to maintain personal control. But when Brahe died suddenly of a urinary tract problem in 1601, Kepler found himself promoted to his master's position. Kepler himself became Imperial Mathematician with full access to Brahe's library. That changed everything.

Kepler set out to prove that the planets travel in perfect circular solar orbits. This presented a kind of mathematical beauty which particularly attracted him. But try as he might, he could not force the mathematics of circular orbits to align with what he saw in the sky each night. And Brahe's meticulous records proved inconsistent with the theory of circles. In an inspirational flash, Kepler saw that the planets might travel in elliptical orbits and finally found the perfect mathematical fit. In 1609, he published the First and Second Laws of Planetary Motion and ten years later, the Third Law . These are still used by astronomers, NASA, the European Space Agency and everyone else studying the stars today. These laws do not change.

With his brand new mathematical tools, Kepler held keys to the heavens and time. He could do things no astronomer had ever done. With enough pens, ink and time he could calculate sky maps showing the exact positions of all of the stars and planets in the night sky. Not just for that evening's observations, but for any day in history, as viewed from any place on the surface of the Earth. Being a religious man, Kepler soon set his equations grinding on the mystery of the Star of Bethlehem. It's almost tragic that he didn't find the phenomena discussed on this web site, because he pushed very hard in his search for the Star and even published on the topic . He would have been delighted to see what you will see. But Kepler was working from a flawed understanding of first century history, and that threw him off the track.

So the first piece of the Star puzzle is that, thanks to Kepler, we now have the ability to locate celestial objects with great precision at any point in history and from any viewing point. For example, we can calculate what the sky looked like over Jerusalem 2000 years ago. But that raises the question of dates. For what years should we be scanning the sky?

Dating Christ's birth. The great majority of ancient chronographers held that Christ was born in 3 or 2 BC , and none held that Jesus was born before 4 BC. The ancients were correct, as we shall see, but by Kepler's day that earlier and better understanding had been laid aside. Kepler and his contemporaries concluded (as have many present day historians that Christ was born before 4 BC. The reasons for that misunderstanding are complex and fascinating, but a major factor was their interpretation of the writings of the ancient Jewish historian, Flavius Josephus (37 AD-95 AD) .

Josephus' life was a wild ride worth a little detour here. (Don't worry, we're getting where we're going). Josephus was born just a few years after Christ's execution. A member of the Jewish Pharisee sect, he rose to political prominence in Judea by the time he was in his late twenties. In 66 AD the Romans, who occupied Judea at that time, were thrown into a war rage by what they saw as growing Jewish arrogance and treachery. Josephus martialed Jewish forces to defend against an enemy that soon grew to the proportions of a tidal wave. Roman troops, horses and siege engines poured into the region in simply overwhelming numbers.

Resistance proved futile. Josephus and a fighting unit of 40 men were cornered by Roman forces and retreated to a cave where they made a suicide pact to avoid capture . 38 men died in that cave, but Josephus and one other had second thoughts and were taken prisoners. That's a twist, but here's a tighter one: Josephus wound up winning the favor of Vespasian (9 AD-79 AD), who was then commander of the Roman expedition in Judea. He was drafted into the Roman war effort against his own Jewish people, and ultimately served as the interpreter for Vespasian's son, Titus (39 AD-81 AD). Titus had orders to besiege Jerusalem and destroy the Jewish temple. This he did in 70 AD, in apparent fulfillment of a 500 year-old vision recorded by the Jewish prophet Daniel.

After the war, Josephus could not remain in Judea. He would have been assassinated on sight. So he was taken to live in Rome. There, his attentions appear to have turned to regaining the acceptance of his Jewish countrymen. Perhaps to achieve this reinstatement, he wrote extensive histories of the Jewish people and ancient times. These histories offer important clues in the search for the Star. In one of his works, Antiquities, Josephus mentions Jesus, John the Baptist and other New Testament characters, including the murderous King Herod of the Gospel of Matthew, Chapter 2.

The Bible recounts that Herod learned of the Messiah's birth from astronomers who had seen the Star of Bethlehem. He tried to kill the child, so, obviously, the Bible records that Herod was alive at Jesus' birth. Remember that this mattered to Kepler, because historians of his time apparently inferred from Josephus' history that Herod died in 4 BC. Necessarily, Kepler assumed Christ was born before that date, perhaps 5 BC or earlier. So, those are the years for which he scanned the skies for the Star. Even with the power of his newly discovered laws of planetary motion, he didn't find the phenomena we will examine here. He searched the skies of the wrong years.

But modern scholarship has deepened our understanding of Josephus' manuscripts. A recent study was made of the earliest manuscripts of Josephus' writings held by the British Library in London, and the American Library of Congress. It revealed a surprise that allows us to target our mathematical telescopes better than could Kepler . It turns out that a copying error was a primary cause of the confusion about the date of Herod's death. A printer typesetting the manuscript of Josephus' Antiquities messed up in the year 1544. Every single Josephus manuscript in these libraries dating from before 1544 supports the inference that Herod passed in 1 BC. Excellent scholarship confirms that date . Knowing this, and since Herod died shortly after Christ's birth, our investigation turns to the skies of 3 and 2 BC.

So, we have the second factor allowing us to "find" the Star today. We newly know for which years we should examine the skies.

Computers. One more factor accounts for your hearing about the Star now instead of long ago: computers. When Kepler calculated a sky map, it was laborious. Plenty of pens and ink. And when the calculations were complete, he had a picture of the sky at a single moment of time. If he had selected the wrong day to search for the Star, he might find nothing. More pens and ink. But Kepler's Laws of Planetary Motion are playthings for a computer. The equations are solved almost instantaneously by modern astronomy software available to anyone for about $50 .

With software which incorporates Kepler's equations, we can create a computer model of the universe. In minutes we can produce thousands of the sky maps which were a great labor before computers. We can animate the universe in real time at any speed we choose, make months pass in moments or wind back the clock. We can view the sky precisely as it moved over Jerusalem 2000 years ago.

And when we look up, examining the correct years, we find remarkable things.

Even if you are not of a traditional Christian or Jewish faith, you might feel a bit uneasy searching for signs in the stars. Many people have concluded that there isn't anything to astrology—or if there is something to it, it's a "something" they want no part of. So, are we doing astrology here?

A reasonable question with a short answer. No. That's not what we're doing here. Astrology holds that stars exert forces on men. Astrology is a:

"...form of divination based on the theory that the movement of the celestial bodies—the stars, the planets, the sun and the moon—influence human affairs and determine the course of events."
By contrast, the Bible refers to the celestial objects as carrying signs from the Almighty. But it prohibits worship of what we see above or even holding such things in too high regard. For example, we read in the Book of Job, Chapter 31:

26 if I have regarded the sun in its radiance or the moon moving in splendour, 27 so that my heart was secretly enticed and my hand offered them a kiss of homage, 28 then these also would be sins to be judged, for I would have been unfaithful to God on high.
The Old Testament even decrees the death penalty for star worship .

Still, the Bible does make a surprising number of references to signs in the heavens. Both Old and New Testaments assume that what happens up there matters. If we are interested in following the counsel of the Bible, we must hold a distinction in mind. Astrology assumes that stars are causes of earthly events. The Bible assumes that they can be messages about earthly events. It may be useful to think of this as a thermometer distinction. A thermometer can tell you if it's hot or cold, but it can't make you hot or cold. There is a big difference between a sign and an active agent. This is the difference between "astrology" and what the Bible holds forth.

Scholars believe that the Book of Job is the oldest Biblical text, likely originating before the time of Abraham and the founding of the Jewish nation. It's interesting, then, to find that this oldest book speaks of the stars and the constellations with respect. It states that God set them in place. And it references the same constellations we know today. Even considering ancient literature other than the Bible, it appears that the configurations of the constellations and what they represent may be older than the oldest surviving texts of any language (15).

In the Book of Job, Chapter 9, Job credits God with creation of the stars and constellations:

9 He is the Maker of the Bear [Ursa Major] and Orion, the Pleiades and the constellations of the south.
And in Job Chapter 38, God makes much the same point. He, not man, is sovereign over the creation, particularly the constellations:

31 "Can you bind the beautiful Pleiades? Can you loose the cords of Orion? 32 Can you bring forth the constellations in their seasons...
Many other Biblical writers in many other passages state that God arranged the stars. For example, says the Book of Isaiah in Chapter 40:

26 Lift your eyes and look to the heavens: Who created all these? He who brings out the starry host one by one, and calls them each by name. Because of his great power and mighty strength, not one of them is missing.
Several striking passages on this issue were written by David, son of Jesse. David is a towering Biblical figure. A fierce warrior, a revered king who was himself deeply reverent. Highly intelligent and wonderfully poetic, he wrote much of the Book of Psalms and some of the most beautiful passages of scripture. Among these is Psalm 19, where David extols God's handiwork in the stars. But he doesn't only extol, he tells us that the stars bear a message. Watch his choice of verbs [emphasis added]:

1 ...The heavens declare the glory of God; the skies proclaim the work of his hands. 2 Day after day they pour forth speech; night after night they display knowledge. 3 There is no speech or language where their voice is not heard. 4 Their voice goes out into all the earth, their words to the ends of the world...
David chose verb after verb which says that the stars communicate. An intriguing passage. But isn't it just poetry? Isn't David just speaking with a poet's elegant symbolism?

The apostle Paul didn't think so.

In The Book of Romans, Chapter 10, Paul is addressing the question: had the Jews of Christ's day heard that Messiah had come? He answers the question by saying that of course they had heard. He then quotes David to make his point!

17 Consequently, faith comes from hearing the message, and the message is heard through the word of Christ. 18 But I ask: Did they [the Jews] not hear? Of course they did: "Their voice has gone out into all the earth, their words to the ends of the world."
Note the structure of Paul's argument. Paul is taking the position that something has happened in the stars which indicated to the Jews of his time that the Messiah had come. As we shall see, the apostle Peter elsewhere forcefully makes the same argument. Of course, this argument has exactly no force unless something had happened in the stars. The fact that both men employed this line of reasoning shows they are making the same assumption. They assumed that their listeners were aware of celestial phenomena associated with Christ. It's our quest to determine what those phenomena were.

For those who revere the Bible, we've probably seen enough to set us at ease about looking for meaning in the stars. We're not doing something that the Bible condemns. Just the opposite. But there is one more authority who can put the most devout Christian at ease about looking up after dark. Jesus himself. In the Book of Luke, Chapter 21, Jesus tells us:

25 "There will be signs in the sun, moon and stars..."
So, it is Biblically legitimate to look for signs in the stars, but always remembering the thermometer distinction. The Book of Deuteronomy warns at Chapter 4:

19 ...when you look up to the sky and see the sun, the moon and the stars--all the heavenly array--do not be enticed into bowing down to them and worshipping things the LORD your God has apportioned to all the nations under heaven.
At numerous times in Biblical history, the Jewish nation ignored this warning. Rather than looking to the stars for signs, they slipped over the forbidden line into assuming the stars influenced human affairs. They began to worship created things instead of the Creator. In the Second Book of Kings, Chapter 23, we find King Josiah leading a revival of spirituality among the Jews and a return to worship of God alone. One of the things Josiah had to do was clear out astrological objects which had been brought in to the very temple itself:

4 [Josiah] ordered Hilkiah the high priest, the priests next in rank and the doorkeepers to remove from the temple of the LORD all the articles made for...all the starry hosts. He burned them outside Jerusalem...
The bottom line on the Bible and the stars: we may look to the stars for signs from God, but we are not to revere the stars themselves.

We're now ready to examine the qualifications for the Star. Working from the Biblical account in Matthew, unpacking it verse by verse, we can compile a list of nine qualities which must be present before any celestial phenomena could be considered to be the Biblical Star of Bethlehem. If any qualification is missing, then we will assume we haven't found our Star. All of the following verses come from the Gospel of Matthew Chapter 2.

1 After Jesus was born in Bethlehem in Judea, during the time of King Herod,
To begin, we see again how important the date of Herod's death is to the investigation. If Herod died in 4 BC, then Christ had to be born before that year. But if Herod died in 1 BC, as the best evidence indicates, then we should look at the years 2 and 3 BC.

1 (cont'd) Magi from the east came to Jerusalem
Who are these magi? The word, 'magi,' which is sometimes translated 'wise men,' is the root from which we get our word 'magic.' This doesn't make them all magicians, in the present sense of the word. Some of them were learned men in general, who studied the physical world and were knowledgeable about many things, including the stars. Magi were often court astronomers who were consulted by the rulers of the day for guidance in affairs of state. This was also true in much earlier times. For example, during the Babylonian captivity of the Jews, some 500 years earlier, King Nebuchadnezar kept a stable of court magi. Nebuchadnezer made the Jewish prophet Daniel Chief Magus of his court when Daniel was able to interpret a dream the other magi could not .

There were magi of various schools, and some were more respected than others. We know something of a particularly prestigious school of magi from the writings of Philo. Philo was a Jewish philosopher and contemporary of Jesus who lived in the large Jewish community of Alexandria, Egypt. Philo wrote in praise of an Eastern school of magi and their great learning and understanding of the natural world. This school may have descended from the Babylonian magi of Daniel's day. Matthew does report that the Wise Men were from the East, and Babylon is east of Judea. It was at one time part of the Persian Empire, which ties in with Philo. So it is possible the Wise Men were of this prestigious Eastern school. This would account for Herod giving them an audience, and for his strong reaction to the news they brought.

2 and asked, "Where is the one who has been born king of the Jews?
The Magis' question gives us three points for our list of qualifications for the Star. Whatever happened in the sky indicated 1) birth, 2) kingship and 3) Jews. It also gives us a clue about the Magi. They were interested in things Jewish.

2 (cont'd) We saw his star in the east and have come to worship him."
When the wise men said "we saw his star in the east," they didn't mean "we saw his star while we were in the East." The Greek text here says the Star was "en anatole," meaning they saw his star rising in the east. That's what all but polar stars do, because of the rotation of the Earth. Stars rise in the east, but not all celestial objects do that. So, that's another qualification for the Star: 4) it must rise in the east like most other stars.

The motive of the Magi in coming to Jerusalem tells us a great deal more about them. They wanted to worship a Jewish king. It can't be proven from the text, but it is quite possible that some of the Magi were of Jewish descent, perhaps a Jewish remnant from Daniel's day. This would help explain why a Jewish philosopher, Philo, would admire them, why they were watching the sky for things Jewish, why they wanted to worship a Jewish king, and why they were taken so seriously by Herod and Jewish chief priests. If they were not Jews, then they must have been most impressive magi indeed, as Jews of the time were deeply disdainful of pagans and their beliefs .

3 When King Herod heard this he was disturbed, and all Jerusalem with him.
You must know more to understand just how very troubled Herod and Jerusalem became at the Magis' news. Historians tell us that respect for the stars and guidance derived from them was at a peak . Both ancient historians and the Bible make it clear that the Jews of this period expected a new Jewish ruler to arise, based upon Jewish prophecy . And it was accepted that the stars could announce such an arrival.

For example, about 60 years earlier, in 63 BC, magi made a presentation to the Roman Senate. They described celestial portents indicating that a new ruler had been born. Evidently regretting that news, the Senate responded by ordering the death of baby boys in the candidate age range . Sound familiar? It turns out that when Herod ordered the slaughter of children in Bethlehem he may have been following a sort of Roman precedent. That precedent may be one reason Jerusalem was troubled at the news the Wise Men brought. Perhaps they realized the Romans might shed blood in response.

4 When he had called together all the people's chief priests and teachers of the law, he asked them where the Christ was to be born. 5 "In Bethlehem in Judea," they replied, "for this is what the prophet has written: 6 "'But you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for out of you will come a ruler who will be the shepherd of my people Israel.'"
Herod took the Magis' message as factual, and consulted the Jewish experts about the location of the birth. The fateful verse in the Book of Micah which is quoted to Herod by the Jewish experts soon resulted in the death of many little boys in Bethlehem.

7 Then Herod called the Magi secretly and found out from them the exact time the star had appeared.
Another qualification for the Star: 5) It appeared at an exact time. And yet another qualification: 6) Herod didn't know when it appeared. He had to ask.

8 He sent them to Bethlehem and said, "Go and make a careful search for the child. As soon as you find him, report to me, so that I too may go and worship him." 9 After they had heard the king, they went on their way, and the star they had seen in the east went ahead of them until it stopped over the place where the child was.
And now we have the last three qualifications for the Star: 7) it endured over a considerable period of time. The Magi saw it, perhaps from Babylon, traveled to Judea and saw it still. 8) It went ahead of them as they traveled from Jerusalem to Bethlehem. You might not realize that this doesn't mean the Star was needed to guide the travelers to Bethlehem. Bethlehem was (and is) just five miles south of Jerusalem on the main road. They couldn't miss it. No, the Star appears ahead of them as they trek south not so much as a guide as a further confirmation of the signs they had seen. Lastly, 9) the Star stopped! Can a star do that? Yes, it can, as we shall see.

We now know much about the Star.

It signified birth.

It signified kingship.

It had a connection with the Jewish nation.

It rose in the east, like other stars.

It appeared at a precise time.

Herod didn't know when it appeared.

It endured over time.

It was ahead of the Magi as they went south from Jerusalem to Bethlehem.

It stopped over Bethlehem.

Knowing these qualifications, we are in a position to disqualify most astronomical phenomena as being the Star. Remember that if any of the nine Biblical features of the Star is absent, then the phenomenon we are examining may be interesting, but isn't likely the Biblical Star .

A meteor? A meteor is a small fragment of material or even celestial dust which enters Earth's atmosphere at great speed glowing brightly as its outer layers vaporize. While often a physically small thing, a "shooting star" can be beautiful viewed from Earth and could be a dramatic means of making an announcement in the heavens. But such a sign would fail most of the nine tests. Most obvious is the fact that shooting stars don't rise in the east like other stars, they do "shoot" across the sky. Because they display suddenly, only once and for mere moments as they burn up in the Earth's atmosphere, it is not obvious how the Magi could form associations with kingship, birth, the Jews, the Messiah's birthplace and all. And meteors don't endure long enough to satisfy the Biblical criteria. The Star was very likely not a meteor.

Perhaps a comet? A comet is an object which has a very large orbit about the Sun, an orbit of many years duration. You may be familiar with Halley's Comet. Halley's, like many comets, is a block of ice, in Halley's case a few miles across. It orbits the Sun in a 75.5 year circuit, and like all comets, it is easily tracked using Kepler's equations. Comets do rise in the east and endure over time. But there are several problems with the comet hypothesis.

The first problem is sociological. At this time in history (and all the way into the middle ages), comets were regarded as omens of doom and destruction, the very opposite of good tidings. This was in part because of comet behavior. They were perceived in ancient times to break into the sky ignoring the highly ordered and repetitive clockwork movement of the heavens. The Almighty could have chosen to use an ominous sign for the birth of Christ. Presumably, He can do whatever He likes. But if the purpose of the Star was to communicate something joyful to man, a comet seems an unlikely choice.

A bigger problem is that there do not appear to have been any comets in 3 or 2 BC. Several civilizations maintained records of such phenomena, notably the Chinese. These records have been preserved to the present day, and no comets are recorded for these years.

Finally, comets are obvious things. Anyone could and would have seen a comet. Herod would not have needed to ask the Magi when such a thing appeared. The Biblical Star was very likely not a comet.

What about a nova? A nova is an exploding star. A nova appears suddenly at a point in time, endures over time, rises in the east like other stars and can be spectacular. However, none appears in the ancient records for this time period.

And like comets, a nova is an obvious thing. Many of us have been to locations, such as high mountains or the desert, far from modern artificial light (which astronomers call "light pollution"). We marvel at how clearly the heavens can be seen under such conditions. Unless weather interfered, Jerusalem was like that every night, and common people were far more familiar than are we with the appearance of the night sky. If a nova suddenly appeared, almost everyone would know about it. Herod would not have had to ask the Magi when it appeared. If the Star was a real astronomical event, it was very likely not a nova.

What's left? If the Star wasn't one of the spectacular astronomical objects we've examined, what's left? Biblical qualification 6—that Herod had to ask when the Star appeared is a powerful clue. Anyone can glance up and see planets and stars. That is the nature of things in the sky. But, apparently, one could look up at the Star without realizing it. Herod didn't know of it. It took magi to explain it. But once the Star was pointed out, all Jerusalem went abuzz, and Herod jumped into murderous action. A reasonable hypothesis is that the Star must have been something in the normal night sky which was striking when explained.

Did anything interesting happen in the ordinary night skies over the Middle East in 3 or 2 BC?

　

SOMETHING IN THE "NORMAL" NIGHT SKY which was startling when explained. That is the hypothesis for the Star we developed in Setting the Stage. Our process of elimination has knocked out meteors, comets and novae as candidates. That leaves planets.

JUPITER. The name of the greatest god of Roman mythology. And the name of the largest planet of our solar system. Jupiter has been known from ages-old to the present as the King Planet. This greatest of planets is a "gas giant," approximately eleven times the size of Earth and over 300 times more massive. It circles the Sun far beyond Earth, in an orbit of about twelve years duration. In ancient times, planets like Jupiter were considered "wandering stars." Since humans have assigned kingly qualities to this giant wanderer for dozens of centuries, might it have something to do with our Star announcing the birth of a king? That will be our working theory.

It's not enough to have a kingly name and reputation, of course. To be Matthew's Star, Jupiter as viewed from Earth would have to do peculiar things. More precisely, as considered by a magus viewing from the Middle East during the years 3 and 2 BC, Jupiter's movements would have to satisfy all nine identifying characteristics of the Star. In September of 3 BC at the time of the Jewish New Year, Rosh ha-Shanah, Jupiter began to do just that.

A magus watching Jupiter that September saw two objects moving so close that they appeared to touch. This close approach of celestial bodies is sometimes called a 'conjunction.' Our Middle Eastern viewer saw Jupiter coming into a close conjunction with the star, Regulus. Regulus takes its name from the word root which yields our word 'regal.' The Babylonians called Regulus Sharu, which means 'king.' The Romans called Regulus Rex, which means 'king.' So to start things, at the beginning of the new Jewish year, the Planet of Kings met the Star of Kings. This conjunction may have indicated kingship in a forceful way to a Babylonian magus (satisfying one qualification for the Star), but would it have startled him?

Probably not. Jupiter glides slowly past Regulus about every 12 years. Let's assume our magus enjoyed a 50-year career, say from age 20 to age 70. We don't know how old the Magi were, but if our man was in the second half of his career, he might have seen such a pass two or three times before. Jupiter's orbit wobbles relative to Regulus, so not every conjunction is as close as the one he saw in 3 BC. Perhaps our magus recorded this event with some interest, but it is hard to imagine great excitement. Not from this alone. But, of course, there is more.

The planets move against the field of fixed stars. From Earth, they appear to be "active." For example, were you to watch Jupiter each night for several weeks, you would see that it moves eastward through the starry field. Each night Jupiter rises in the east (satisfying a second Star qualification). Each night it appears to be slightly farther east in the field of fixed stars. All of the planets move like this.

But the wandering stars exhibit another, stranger motion. Periodically, they appear to reverse course and move backward through the other stars. This may seem odd, but the reason is simple enough: we watch the planets from a moving platform—Earth—hurtling around the Sun in its own orbit. When you pass a car on the freeway, it appears to go backward as it drops behind. For similar reasons, when the Earth in its orbit swings past another planet, that planet appears to move backward against the starry field. Astronomers call this optical effect retrograde motion.

In 3/2 BC, Jupiter's retrograde wandering would have called for our magus' full attention. After Jupiter and Regulus had their kingly encounter, Jupiter continued on its path through the star field. But then it entered retrograde. It "changed its mind" and headed back to Regulus for a second conjunction. After this second pass it reversed course again for yet a third rendezvous with Regulus, a triple conjunction. A triple pass like this is more rare. Over a period of months, our watching magus would have seen the Planet of Kings dance out a halo above the Star of Kings. A coronation.

Jupiter's interesting behavior may explain the kingly aspect of the Star. But there are nine qualifications of the Star of Bethlehem. Many are still missing. How did Jupiter's movement relate to the Jewish nation? Is its association with the Jewish New Year enough? Where is an indication of a birth? Some might say that the triple conjunction by itself would indicate to a magus that a new king was on the scene. Maybe. But there is more.

The Jewish nation is composed of twelve ancient tribes. Jewish prophecy states that a particular tribe will bring forth the Messiah: the tribe of Judah. The symbol of Judah's tribe is the lion. You can see these connections in an ancient prediction of Messiah's coming found in the first book of the Bible, the Book of Genesis, Chapter 49:

9 You are a lion's cub, O Judah; you return from the prey, my son. Like a lion he crouches and lies down, like a lioness-- who dares to rouse him? 10 The sceptre will not depart from Judah, nor the ruler's staff from between his feet, until he comes to whom it belongs and the obedience of the nations is his.
This association of Messiah with the tribe of Judah and with the lion is a productive clue. It clarifies the connection between Jupiter's behavior and the Jewish nation, because the starry coronation—the triple conjunction—occurred within the constellation of Leo, The Lion. Ancient stargazers, particularly if they were interested in things Jewish, may well have concluded they were seeing signs of a Jewish king. But there is more.

The last book of the New Testament is, in part, a prophetic enigma. But a portion of the Book of Revelation provides clear and compelling guidance for our astronomical investigation. The apostle John wrote the book as an old man while in exile on the island of Patmos. Perhaps the austerity of this exile or a lack of companionship left him time to ponder the night sky. Whatever the reason, Revelation is full of star imagery. In Chapter 12, John describes a life and death drama played out in the sky: the birth of a king.

1 A great and wondrous sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. 2 She was pregnant and cried out in pain as she was about to give birth. 3 Then another sign appeared in heaven: an enormous red dragon with seven heads and ten horns and seven crowns on his heads. 4 His tail swept a third of the stars out of the sky and flung them to the earth. The dragon stood in front of the woman who was about to give birth, so that he might devour her child the moment it was born. 5 She gave birth to a son, a male child, who will rule all the nations with an iron sceptre...
A woman in labor, a dragon bent on infanticide and a ruler of the nations. We have already seen this ruler in the Book of Genesis, above. This would be the Messiah, in his role as King of Kings. If that interpretation is correct, then according to the gospel story the woman would be Mary, the mother of Jesus. The dragon which waits to kill the child at birth would be Herod, who did that very thing. John says the woman he saw was clothed in the Sun. She had the moon at her feet. What can he be describing? When we continue our study of the sky of September of 3 BC, the mystery of John's vision is unlocked: he is describing more of the starry dance which began with the Jewish New Year.

As Jupiter was beginning the coronation of Regulus, another startling symbol rose in the sky. The constellation which rises in the east behind Leo is Virgo, The Virgin. When Jupiter and Regulus were first meeting, she rose clothed in the Sun. And as John said, the moon was at her feet. It was a new moon, symbolically birthed at the feet of The Virgin.

The sheer concentration of symbolism in the stars at this moment is remarkable. These things could certainly lead our magus to conclude that a Jewish king had been born. But even this is not the whole story. These symbols could indicate a birth, but if they were interpreted to indicate the time of conception, the beginning of a human life, might there be something interesting in the sky nine months later? Indeed. In June of 2 BC, Jupiter continued the pageantry.

By the following June, Jupiter had finished crowning Regulus. The Planet of Kings traveled on through the star field toward another spectacular rendezvous, this time with Venus, the Mother Planet. This conjunction was so close and so bright that it is today displayed in hundreds of planetaria around the world by scientists who may know nothing of Messiah. They do it because what Jupiter did makes such a great planetarium show. Jupiter appeared to join Venus. The planets could not be distinguished with the naked eye. If our magus had had a telescope, he could have seen that the planets sat one atop the other, like a figure eight. Each contributed its full brightness to what became the most brilliant star our man had ever seen. Jupiter completed this step of the starry dance as it was setting in the west. That evening, our Babylonian magus would have seen the spectacle of his career while facing toward Judea.

No one alive had ever seen such a conjunction. If the Magi only began their travel plans in September, when they saw this sight nine months later, someone may have shouted "What are we waiting for? Mount up!" At the end of their travel, which may have taken weeks or months, these experts arrived in Jerusalem. They told their tale, and "all Jerusalem was disturbed." Herod wanted to know two things: when the Star had appeared, and where this baby was. The Magi presumably described the timing of events starting in September of 3 BC and continuing through June of 2 BC. Herod sent them to Bethlehem in search of the child with orders that they return to tell where he was.

To qualify as the Star, Jupiter would have to have been ahead of the Magi as they trekked South from Jerusalem to Bethlehem. Sure enough, in December of 2 BC if the Magi looked south in the wee hours, there hung the Planet of Kings over the city of Messiah's birth.

All but one of the nine Biblical qualifications for the Star have now been plausibly satisfied:

The first conjunction signified birth by its association to the day with Virgo "birthing" the new moon. Some might argue that the unusual triple conjunction by itself could be taken to indicate a new king.

The Planet of King's coronation of the Star of Kings signified kingship.

The triple conjunction began with the Jewish New Year and took place within Leo, showing a connection with the Jewish tribe of Judah (and prophecies of the Jewish Messiah).

Jupiter rises in the east.

The conjunctions appeared at precise, identifiable times.

Herod was unaware of these things; they were astronomical events which had significance only when explained by experts.

The events took place over a span of time sufficient for the Magi to see them both from the East and upon their arrival in Jerusalem.

Jupiter was ahead of the Magi as they traveled south from Jerusalem to Bethlehem.

But the ninth qualification would require that Jupiter stop over Bethlehem. How could a planet do that? And did Jupiter do it?

The problem with a planet stopping is not what you might think. The problem is not that planets can't stop. Just the opposite. The problem is that all planets are always stopped to the eye of a human observer. The sky moves above Earth at half the speed of the hour hand on a common clock. Its movement is imperceptible to the naked eye. So, if all stars are always stopped, what can Matthew have meant?

Perhaps you have already anticipated the key to this final mystery: retrograde motion. An astronomer tracking the movement of planets through the star field watches not so much on the scale of minutes, but on the longer scale of days, weeks and months. On this scale of time, Jupiter did stop. On December 25 of 2 BC as it entered retrograde, Jupiter reached full stop in its travel through the fixed stars. Magi viewing from Jerusalem would have seen it stopped in the sky above the little town of Bethlehem.

　

THERE IS YET MORE TO THE DANCE—THERE IS AN ENDING. And not a pleasant one. If Biblical clues have led us to the sky of Messiah's birth, they now lead to a celestial dirge floating over Jerusalem. The bookends of a life. If the Almighty did orchestrate these signs of Messiah's coming and those at his death, then we are seeing more than stars in the skies. We are seeing a poetry of terrible beauty, of silent awe...

Yes, there is more in the sky which declares "Messiah has come." But to see these things, we must know when to look up. Peter used the sky as a proof that Messiah had come, but which sky did he use? A body of scholarly work addresses the date of the crucifixion of Jesus of Nazareth. This body of work, together with Roman and Jewish histories, archaeoastronomy and the words of the Bible allow us to identify the day and almost the moment of his death. That is an extraordinary claim. You must judge it for yourself. Consider the evidence.

What can we learn from the Jewish calendar?. Quite a lot, if we assemble the puzzle pieces. By law and custom, the Jewish people of Jesus' day took the Sabbath as a day of complete rest. Because no work could be done on the Sabbath, which we call Saturday, Friday came to be known as Preparation Day. It was a day when food and other things needed for Saturday were prepared in advance. This is our first clue to the date of the crucifixion, because all four Gospels state that Jesus was crucified on Preparation Day, a Friday . This is also the common consensus of the Church Fathers and scholars throughout church history .

The Gospels also record that the crucifixion occurred the day before the Passover festival . This is a second important clue, because it gives us a solid connection with the ancient Jewish calendar system. Passover always begins on the 14th day of the Jewish lunar month of Nisan. (Nisan 14 is in the Spring, which is why Easter is celebrated then). By Judean tradition, Passover begins at twilight, the dividing line between Nisan 14 and 15 .

On the Jewish calendar (and on ours) a numbered day of the month may fall on any day of the week. For example, in one year your birthday might fall on Tuesday, in the next year it might fall on Thursday. This "float" among days of the week is why this second clue is so powerful. Putting these two Biblical puzzle pieces together, we see that the crucifixion must have occurred in a year when Nisan 14 happened to fall on a Friday, Preparation Day. That narrows things down considerably.

The Year. Ancient non-Biblical historians record that Jesus was condemned to death by Pontius Pilate . Pilate was Roman procurator of Judea during the years 26 AD through 36 AD . This limits our search for a date to those years. In "Setting the Stage" we found that Jesus was born in 3/2 BC. And there are also important Biblical clues: the Book of Luke records that Jesus began his public ministry when he "was about 30 years old" , and the Book of John records three annual Passovers during Jesus' ministry . Taken together, these puzzle pieces add to a crucifixion date in the early 30's, AD. During those years, Nisan 14 fell on a Friday, Preparation Day, twice: on April 7 of 30 AD and April 3 of 33 AD . To help us chose between those two dates, there is ample and fascinating evidence.

The next clue comes from a surprising source: a dark tale of intrigue, hidden violence and vicious revenge in Rome. We go to the Imperial court...

By the time Tiberius Caesar (42 BC - 37 AD) reached his mid-sixties, he had wearied of daily Imperial duties. He entered semi-retirement on the Island of Capri in 26 AD. There, out of the public eye, he embraced a life of unmentionable depravity and cruelty. Still, even for a degraded and absentee emperor there were the problems of government. As his personal conduit for management of Rome from Capri, Tiberius left a regent in the capitol. This was Aelius Sejanus, who had been captain of the Praetorian Guard. Sejanus had shown himself to be politically capable and apparently loyal to Tiberius, but he was a cunning and ruthless man.

During the 5 years that Sejanus administered the Empire, he artfully engineered the banishment, imprisonment, suicide or other elimination of many of his own opponents and Tiberius' potential successors. As chronicled extensively by the Roman senator and historian Publius Cornelius Tacitus , Sejanus apparently expected that he might one day plot and murder his way to the throne. He very nearly did. Unfortunately for Sejanus, Tiberius had a trusted sister-in-law, Antonia. She was not a political player, which gave her opinions a certain weight. While nearly all communication from Rome filtered through Sejanus, Antonia managed to place a secret letter before Tiberius in which she described Sejanus' web of plots in convincing detail.

Tiberius responded by plotting his own surprise. He sent an emissary with a lengthy letter to be read before the Roman Senate with Sejanus present. In the turnabout ending of the missive, Tiberius loosed a scathing denunciation of Sejanus and demanded his arrest. The shocked mastermind was dragged out and executed the same day: October 18, 31 AD.

Why does this date matter? Because Roman and Biblical history intersect. During his glory days, Sejanus first influenced and then himself made appointments of many Imperial officials, including one Pontius Pilate. Pilate was made Prefect of Judea about the time that Tiberius gave up Rome for Capri. Sejanus was a notorious anti-Semite , and Pilate followed his benefactor's anti-Jewish policies as he governed Judea. A few examples will illustrate Pilate's treatment of the Jews.

The Romans were well aware that the Jews shunned all graven images. Tacitus, though himself disdainful of Jewry , accurately comments in The Histories, Book V:

"...the Jews have purely mental conceptions of Deity, as one in essence. They call those profane who make representations of God in human shape out of perishable materials. They believe that Being to be supreme and eternal, neither capable of representation, nor of decay. They therefore do not allow any images to stand in their cities, much less in their temples."
Of course, this rejection of graven images comes from the Ten Commandments, recorded in the Book of Exodus, Chapter 20:

4 "You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. 5 You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God..."
Knowing this, Pilate proceeded to install images of Tiberius in the Jewish temple at Jerusalem, a massive offense. From Josephus, Wars, Book II, Chapter 9:

"Now Pilate, who was sent as procurator into Judea by Tiberius, sent by night those images of Caesar that are called ensigns into Jerusalem. This excited a very great tumult among the Jews when it was day; for those that were near them were astonished at the sight of them, as indications that their laws were trodden under foot; for those laws do not permit any sort of image to be brought into the city. Nay, besides the indignation which the citizens had themselves at this procedure, a vast number of people came running out of the country. These came zealously to Pilate to Cesarea, and besought him to carry those ensigns out of Jerusalem, and to preserve them their ancient laws inviolable; but upon Pilate's denial of their request, they fell down prostrate upon the ground, and continued immovable in that posture for five days and as many nights. On the next day Pilate sat upon his tribunal, in the open market-place, and called to him the multitude, as desirous to give them an answer; and then gave a signal to the soldiers, that they should all by agreement at once encompass the Jews with their weapons; so the band of soldiers stood round about the Jews in three ranks. The Jews were under the utmost consternation at that unexpected sight. Pilate also said to them that they should be cut in pieces, unless they would admit of Caesar's images, and gave intimation to the soldiers to draw their naked swords. Hereupon the Jews, as it were at one signal, fell down in vast numbers together, and exposed their necks bare, and cried out that they were sooner ready to be slain, than that their law should be transgressed."
Other examples of Pilate's intentional mistreatment of the Jews have come down to us in ancient histories. Philo reports that Pilate also proposed to set up a colossal idol in the holy of holies itself, the most sacred part of the temple at Jerusalem . Josephus reports that Pilate seized religious offerings made by worshiping Jews to pay for Roman work projects . The Book of Luke tells us that Pilate killed Jewish worshipers, mingling his victims' blood with that of their religious sacrifices, a hideous desecration . And at the crucifixion, Pilate posted a notice on Christ's cross which declared him "The King of the Jews," thereby mocking the Jewish leadership even as he gave them their way .

But all this raises a large question about the execution of Jesus. Pilate's pattern was to avoid doing "anything which could be acceptable to his subjects" the Jews . So, why would he now give in to the clamor against Jesus? Why not release Jesus, if only to irritate the priests who called for his death? The Biblical record does reflect Pilate's intention to release Jesus, and that he almost did. But something had changed. Something made Pilate respond to the Jewish leaders, grudgingly, rather than treat them with his customary vicious disdain.

What had changed was Sejanus. He was dead. Even worse for Pilate, after the surprise execution in the Fall of 31 AD, Tiberius began to root out Sejanus's appointees and allies. Many were tried, tortured at length and executed in ways designed to maximize terror. In De Vita Caesarum: Tiberius, Suetonius describes treatment of Sejanus' allies with tortures unmentionable here. One of the milder descriptions from LXII:

"At Capri they still point out the scene of his executions, from which he used to order that those who had been condemned after long and exquisite tortures be cast headlong into the sea before his eyes, while a band of marines waited below for the bodies and broke their bones with boathooks and oars, to prevent any breath of life from remaining in them."
Tacitus records in The Annals, Book V:

"Executions were now a stimulus to [Tiberius'] fury, and he ordered the death of all who were lying in prison under accusation of complicity with Sejanus. There lay, singly or in heaps, the unnumbered dead, of every age and sex, the illustrious with the obscure. Kinsfolk and friends were not allowed to be near them, to weep over them, or even to gaze on them too long. Spies were set round them, who noted the sorrow of each mourner and followed the rotting corpses, till they were dragged to the Tiber, where, floating or driven on the bank, no one dared to burn or to touch them. The force of terror had utterly extinguished the sense of human fellowship, and, with the growth of cruelty, pity was thrust aside."
Tiberius also issued countermands to Sejanus' orders and policies, including his anti-Semitic policies. The new official line was to "let the Jews alone" . But this was not a casual change of direction. The new mandate arrived amidst the vigorous extermination of many officials Sejanus had put in place. Officials like Pilate.

After October 18, 31 AD, Pilate lived in a lethal political context. If Jesus' "trial" happened after this date, Pilate's strange ambivalence toward Jesus and the Jewish leadership is not strange after all—at this moment of history, his prejudices could cost him his life. Knowing this context, we can also understand why Pilate would genuinely dread the chant of those Jews who demanded Christ's execution. The Book of John, Chapter 19:

12 From then on, Pilate tried to set Jesus free, but the Jews kept shouting, "If you let this man go, you are no friend of Caesar. "
It's becoming more clear that April 3, 33 AD is our date. An ancient and startling Jewish prophecy of the Messiah adds more evidence.

Centuries before the birth of Christ, a young Jew was taken prisoner. He was abducted from his homeland and all that he had known. Perhaps he went along stumbling, bloody-footed with other prisoners. More likely, he rode a camel or cart because of his high birth. History does not say. He journeyed months from Judea, which he would never again see. But, when uprooted from everything familiar, this young man did not forget. According to the Bible, he did not lose faith in his god. His name was Daniel.

It was 605 BC. The tiny state of Judah was overrun by the great army of Nebuchadnezzar, king of Babylon. Judah had taken the wrong side in a regional conflict between Egypt and Babylon, and it paid the price . To insure it's submission as a vassal state, many from Judah's royal and aristocratic families were carried away in what is sometimes called the first Babylonian captivity. Daniel was among these.

The Bible records that Daniel was groomed for service in Nebuchadnezzar's court. He learned the Babylonian language, literature and customs. With time, he became a trusted advisor to the king, more accomplished than all the other royal advisors. The Bible says that his true strength was in his faith and his god, not his personal ability.

Though his success in the king's court was remarkable, and though he never returned to his homeland, still his heart must have remained in the land of his birth. The Bible records his prayers—heartcries, really. Pleas of such passion that there must have been tears on his face . Daniel pleaded with God for his people, that their captivity might end, that the temple at Jerusalem might be rebuilt.

The Bible records that during such a time of passion, Daniel had a vision. The angel Gabriel appeared to him and spoke. The Book of Daniel, Chapter 9:

"21 while I was still in prayer, Gabriel, the man I had seen in the earlier vision, came to me in swift flight about the time of the evening sacrifice. 22 He instructed me and said to me, "Daniel, I have now come to give you insight and understanding. 23 As soon as you began to pray, an answer was given, which I have come to tell you, for you are highly esteemed...
...

25 "Know and understand this: From the issuing of the decree to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven `sevens', and sixty-two `sevens'... 26 After the sixty-two `sevens', the Anointed One will be cut off..."
The word "Christ" means "anointed one." For this and other reasons, most commentators conclude that Daniel received a prediction of Messiah's coming. More than that, Daniel was told the date of Messiah's death, the date he would be "cut off." That's the date we seek for our astronomical investigation. So, can the numeric symbolism of Daniel's "sevens" be deciphered? Perhaps it is not terribly complicated.

Taking a direct approach, let us assume that the "sevens" are seven years. Gabriel told Daniel that after the decree to rebuild, there would be "seven sevens" (which is 49), plus "sixty-two sevens" (which is 434). After these 483 years, the Anointed One would be cut off. If the prophecy is true, this would be the year of the crucifixion.

Remember that in ancient times, our modern calendar system was not in use. In other prophetic passages a year of 360 days is used. To convert to our modern system which uses the longer solar year, we must divide by the time it takes for Earth to orbit the Sun, which is 365.24 days. This yields 476 years on our calendar .

We now have a number of years, but when do we start the countdown? Gabriel said to count "[f]rom the issuing of the decree to restore and rebuild Jerusalem." When was that? The prophet Nehemiah records such a decree, and he dates it as the twentieth year of Artaxerxes . On our calendar, that date is 444 BC . Counting 476 years from 444 BC, and remembering that there is no year numbered "zero" AD, we discover what Gabriel told Daniel: the Messiah would be cut off in 33 AD.

This stunning prophecy, made over 500 years before Christ was born, is consistent with all of the other evidence we have seen. So, we have increasing confidence that Jesus was crucified on April 3, 33 AD. But the "clincher," perhaps the most powerful evidence, is astronomical. Let's consider Peter's argument.

We now leap beyond the crucifixion to add a last piece of evidence about the day of the cross. The Bible reports that the resurrected Messiah instructed his disciples not to leave Jerusalem until they received power from the Holy Spirit. They may have been confused, wondering if Jesus was talking about something political . But stay they did.

They were still there for the Jewish celebration of Pentecost, 50 days after the Passover Feast and the crucifixion. Jerusalem was full of worshipers from all over the Near East. The Bible reports sudden startling events during this celebration: the sound of a great rushing wind, something like flames hovering about the disciples. Just as strange, the disciples began to speak, but not in their native Aramaic or Hebrew. They spoke in languages they had not learned. They were understood by countless foreign visitors to the city .

There was pandemonium. A boisterous crowd jostled closer. Travelers heard their own languages spoken by Galileans and were bewildered. Hecklers shouted: "They're all drunk!" The apostle Peter jumped up amid the confusion. We can imagine his hand outstretched to still the crowd. He then boomed out his explanation of what was happening. Listen and consider as Peter argues from the words of the prophet Joel recorded circa 835 BC. From the Book of Acts, Chapter 2:

"14 Then Peter stood up with the Eleven, raised his voice and addressed the crowd: "Fellow Jews and all of you who live in Jerusalem, let me explain this to you; listen carefully to what I say. 15 These men are not drunk, as you suppose. It's only nine in the morning! 16 No, this is what was spoken by the prophet Joel: 17 "`In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams. 18 Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy. 19 I will show wonders in the heaven above and signs on the earth below, blood and fire and billows of smoke. 20 The sun will be turned to darkness and the moon to blood before the coming of the great and glorious day of the Lord. 21 And everyone who calls on the name of the Lord will be saved.'"
Then Peter delivered the knockout punch. The Book of Acts, Chapter 2:

22 "Men of Israel, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know."
Peter asserts that Joel's prophesy has been fulfilled and that his listeners know it—that they have seen the signs themselves. This is the same argument the apostle Paul made, as discussed in "Setting the Stage" on this web site. This argument would have had exactly no persuasive force unless Paul's and Peter's audiences knew that signs had occurred. Both men assumed that everybody knew about the signs. That's powerful evidence that they had occurred. Of particular interest for us: Joel said there would be astronomical signs. And now Peter says, "you've seen them." What were they?

"The sun will be turned to darkness and the moon to blood..." The gospels do recount that the sun was darkened on the day of the crucifixion from noon until 3 in the afternoon . Ancient non-Biblical sources confirm this. Phlegon Trallianus records in his history, Olympiades :

"In the fourth year of the 202nd Olympiad [AD 32-33], a failure of the Sun took place greater than any previously known, and night came on at the sixth hour of the day [noon], so that stars actually appeared in the sky; and a great earthquake took place in Bithynia and overthrew the greater part of Niceaea," obviously not a simple astronomical event.
But what about the bloody moon?

The answer to that question fixes the date of the crucifixion with precision. Beyond reasonable doubt, in fact, because a "blood moon" has a specific meaning. In ancient literature, not only the Bible, it means a lunar eclipse. Why bloody? Because when the moon is in eclipse it is in the Earth's shadow. It receives no direct light from the sun, but is lit only by the dim light refracted and red-shifted by the Earth's atmosphere. The moon in eclipse does glow a dull red, as you know if you have seen it.

This matters, because with Kepler's equations we can determine exactly when historical eclipses occurred. Perhaps it will not surprise you to learn that only one Passover lunar eclipse was visible from Jerusalem while Pilate was in office . It occurred on April 3, 33 AD, the Day of the Cross.

That day followed a night of horrors predicted by the prophet Isaiah. In place of sleep for Jesus there were torch-lit hours of interrogation and mockery, spittle in the face and beatings, barbed lashes tearing flesh from his back and thorns pressed into his scalp. Isaiah wrote that the messiah would be beaten until "marred beyond human likeness" . And so, Jesus was brutalized during multiple "trials" and retrials before priests Annas and Caiaphas , King Herod and Roman prefect Pontius Pilate . In the end, his fate was decided by a mob . He was marched to Golgotha, the "place of the skull," and crucified. He would die within six hours.

The gospels tell the chronology. Hammers thudded spikes through Jesus and into the cross at 9 AM . He was raised up. At noon and for three hours the sky was darkened . In the Temple at Jerusalem, only priests were permitted to enter the presence of God—a thick curtain excluded common men. During the crucifixion, this veil was torn apart, top to bottom, as a shattering earthquake split rocks and broke open tombs . In the darkness and tumult of these signs, even the Roman guards regreted their part in the killing . Jesus died at 3 PM. He was removed from the cross before nightfall to preserve the sanctity of the impending Passover . But the signs and wonders did not end. When the moon rose that evening, it was blood red. We can imagine the wonder of those who were present through all of this, and their increasing dread as the signs kept coming.

But there is more which they could not see. Kepler's equations indicate that the moon rose already in eclipse, already bloody, fulfilling Joel's vision. Necessarily, this means that the eclipse commenced before moonrise. With software we can look below the horizon and see Earth's shadow begin the eclipse. When we do, we find that at 3 PM, as Jesus was breathing his last on the cross, the moon was going to blood.

The sky at Christ's birth can be viewed as a kind of visual poetry, with the new moon symbolically "birthed" at the foot of Virgo, the virgin. To complete that celestial poem, on the night of Jesus' death the moon had returned to the foot of the virgin. But now it was a full moon. A life fully lived, blotted out in blood.

　

KING DAVID SAID "THE STARS SPEAK." The starry events you have seen match the 9-point account in The Book of Matthew. A reasonable person could conclude that we have found the Biblical Star. If we have, then you have heard the stars speak. You have heard the celestial fanfare for the birth of a King. The Messiah. You have heard the hushed celestial dirge played out in the sky at his crucifixion. But, what do these things mean?

The Bible says the stars can carry messages from God on high. If that is true, then behind any other message, the fundamental meaning of these events is that God is there. The stars were part of his communication to those living in the Magi's day. Through our understanding of what happened in the sky, he continues to speak to us today.

When God called Moses into closer relationship with himself, he used a startling event in the natural world. A bush burned, but it was not consumed by the flames. The burning bush was God's invitation to Moses, an invitation to draw near and to hear a fuller message. When the Magi saw signs in the heavens, they responded as did Moses. They drew near to learn more. The Star of Bethlehem is an invitation for people who see it today, including you. A natural response when you see a sign is to draw near. To want to know more. To seek the fuller message.

Most people believe there is a God. Christians, Jews, and those of countless other religious traditions believe that we were created for relationship with our Creator. That is probably why the idea of having a relationship with God sounds attractive to most of us. We're simply built that way. As French philosopher Blaise Pascal (1623-1662) wrote:

There is a God-shaped vacuum in the heart of every man which cannot be filled by any created thing, but only by God the Creator made known through Jesus Christ.
This religious impulse is durable. History shows that even relentless brutal repression of religious expression cannot drive out human interest in The Existing One. Still, according to the Bible there is a disconnection between God and man. We are interested in God, yes, but we are much more interested in ourselves—this is the heart of what the Bible calls "sin." The Jewish prophet Isaiah describes our sinful self-centeredness this way in the Book of Isaiah, Chapter 53:

6 We all, like sheep, have gone astray, each of us has turned to his own way...
The Bible says that spiritual death, separation from God, is the payment we receive for sin. The Apostle Paul says in the Book of Romans, Chapter 6:

23 For the wages of sin is death...
But if God did create us for relationship with himself, surely he would also provide a way to come into this relationship, to overcome the problem of sin and the spiritual death it brings. The fuller message of the Star of Bethlehem is that he has provided that way. He has provided the Messiah, the Christ. Both Old and New Testaments of the Bible say that this Messiah will willingly accept the punishment for sin in our place. This is God's provision to heal our separation from him.

Both of the two verses above state our human spiritual problem—the bad news. But the quotations are incomplete. The verses continue and state the solution to the problem—the good news. They go on to say that the Messiah will bear the punishment for our sin, that we can have relationship with God because of what the Messiah did. Here are the complete verses, with both the bad news and the good. They say God has made a way:

Isaiah 53.6: We all, like sheep, have gone astray, each of us has turned to his own way; and the LORD has laid on him [the Messiah] the iniquity of us all.
Romans 6.23: For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.
So the fuller message of the Star is good news. That Christ, the Messiah has come. The Messiah has paid the penalty for our sins. It is possible to have the relationship with God that so many desire. There have probably been times when you have thought about God and the possibility of knowing him. That is true of most of us.

A man found the girl of his dreams. She was intelligent, beautiful, and she loved him. He was convinced that she was the perfect mate. He wanted to marry her. But he never asked her. So, they were never married. Wanting to be married doesn't make it so. You have to decide and then act.

Our situation with God is something like that. We feel the God-shaped vacuum. We desire relationship with him. We hear that Christ's sacrifice makes that relationship possible by paying the price for our wrongdoing.
But the relationship will never happen unless we decide and then act.

Jesus said in the Book of Revelation, Chapter 3:

20 Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me.
Through Jesus the Christ, God is inviting you into relationship. But you must decide and act. If you accept the invitation, Jesus promises to come and be with you. If you feel God calling you into relationship, you need to decide and to act. You can do this by praying to God right now. Prayer is just talking to God. The exact words you use are not important. God looks at the heart. You can begin your new relationship with God by praying a prayer like this one:

God, I want to come into relationship with you. I know that I am not perfect, that I'm a sinner in your eyes. Thank you that you sent Jesus to die in my place, to take the punishment for my sinfulness. Come into my life, Lord. Begin making me the person you designed me to be. Amen.

But the Star means yet more. Jesus said in the Book of Matthew, Chapter 10:

30 And even the very hairs of your head are all numbered.
Many have marveled at Jesus' statement—that God's "mind" is so great that it allows his complete familiarity with the creation in all of its detail. We can barely begin to contemplate it. But confronting the Star, we see the same message.

For if the Star wasn't magic or a special miracle from outside of the natural order, then it was something even more startling. It was a Clockwork Star. And that is overwhelming. The movement of the heavenly bodies is regular, like a great clock. The Clockwork Star finally means that from the very instant at which God flung the universe into existence, he also knew the moment he would enter human history in the person of Jesus of Nazareth. He marked it in the stars. And from before the beginning of time as we experience it, God knew the very moment when Messiah would breath his last on the cross.

Jesus is "the Lamb that was slain from the creation of the world."
Revelation 13:8

Accept the invitation. Decide, and act.

"Doc Notes" Know your Enemies Part 25

2011-12-19T23:40:00.001+01:00

Gentle Reader,
One thing that impresses me more and more in our studies in and meditations upon the contents of this book of Exodus is the wonderful variety and the comprehensive range of truth covered by its typical teachings. Not only do its leading events and prominent characters foreshadow that which is spiritual and Divine, but even the smallest details have a profound significance. Moses is a type of Christ, Pharaoh of Satan, Egypt of the world. Israel groaning in bondage pictures the sinner in his native misery. Israel delivered from their cruel task-masters speaks of our redemption. Their journey across the wilderness points to the path of faith and trial which we are called on to walk. And now we are to see that the history of Israel also adumbrated the conflict between the two natures in the believer.

Our previous studies have already shown us that the experiences of Israel in the wilderness were a series of trials, real testings of faith. Now we are to see another aspect of the Christian’s life strikingly set forth: Israel were called upon to do some fighting. It is very striking indeed to note the occasion of this, the stage at which it occurred in Israel’s history. Not only is there a wondrous variety and comprehensiveness about the typical teachings of this second book of scripture, but the order in which they are given equally displays the Divine hand of their Author [God is the God of order; Satan of confusion. The thoughtless reader of the Scriptures loses much by failing to observe the perfect arrangement of everything in them].

In our last study we contemplated the smiting of the rock, from which flowed the stream of water and of which all the people drank. This, as we saw, typified the smiting of our blessed Savior by the hand of Divine justice, and the consequent gift of the Holy Spirit to those who are His. But after the Holy Spirit comes to take up His abode within the believer, after a new and holy nature of His creating has been implanted, a strange conflict is experienced, something hitherto unknown. As we read in Galatians 5:17, "The flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary the one to the other." It is this which the scripture to be before us so accurately depicts.

The typical scene which we are about to study is of great practical importance. Ignorance of what it sets forth, the truth which it illustrates, has resulted in great loss and has been responsible for untold distress in many souls, How many a one has thought, and. how many have been taught, that when a sinner really receives Christ as his Savior, that God will change his heart, and that henceforth he will be complete victor over-sin. But "a change of heart" is nowhere spoken of in Scripture. God never changes anything. The old is set aside or destroyed, and something altogether new is created or introduced by Him. It is thus with the Christian. The Christian is one who has been "born again," and the new birth is neither the removal of anything from a man, nor the changing of anything within; but the impartation of something new to him. The new birth is the reception of a new nature: "that which is born of the Spirit, is Spirit" (John 3:6).

At the new birth a spiritual, Divine nature is communicated to us, This new nature is created by the Holy Spirit; the "seed" (1 John 3:9) used is the Word of God. (1 Pet. 1:23). This explains John 3:5: "Born of water and of the Spirit." The "water" is the emblem of the pure and refreshing Word of God (cf. Ephesians 5:26). This is what is in view, typically, in the first half of Exodus 17. But when the new nature is communicated by God to the one born again, the old sinful nature remains, and remains unchanged till death or the coming of Christ, when it will be destroyed, for then "this corruptible shall put on incorruption" (1 Cor. 15:53). In the Christian, then, in every Christian, there are two natures: one sinful, the other sinless; one born of the flesh, the other born of God. These two natures differ from each other in origin, in character, in disposition and in the activities, they produce. They have nothing in common. They are opposed to each other. This is what is in view, typically in the second half of Exodus 17.

The two natures in the Christian are illustrated in the life of Abraham. He had two sons: Ishmael and Isaac. The former represents that which is "born of the flesh;" the latter, that which is "born of the Spirit." Ishmael was born according to the common order of nature. Isaac was not. Isaac was born as the result of a miracle. God supernaturally quickened both Abraham and Sarah, when the one had passed the age of begetting and the other was too old to bear children. Ishmael, born first, was of "the bond-woman"; Isaac of the "free-woman" (Gal. 4:22). But after Isaac entered the household of Abraham, there was a conflict: "And Sarah saw the son of Hagar the Egyptian which she had born unto Abraham, mocking" (Gen. 21:9). That what we have Just heard said about the two sons of Abraham is no fanciful or strained interpretation of ours, will be seen by a reference to Galatians 4:29, where the Spirit of God has told us, "But as then he that was born after the flesh persecuted him that was born after the Spirit even so it is now."

The two natures in the Christian are! also illustrated in the life of Isaac’s son. Jacob. Jacob had two names: one which he received from his earthly parents, are one which he received from God. The Lord called him "Israel" (Gen. 32:28). From that point onwards the history of Jacob-Israel presents a series of strange paradoxes. His life exhibited a dual personality. At one moment we see him trusting God with implicit confidence, at another we behold him giving way to an evil heart of unbelief. If the student will read carefully through chapters 33 to 49 of Genesis he will notice how that sometimes the Holy Spirit refers to the patriarch as "Jacob," at other times as "Israel." When "Jacob" is referred to it is the activities of the old nature which are in view, when "Israel" is mentioned it is the fruits of the new nature which are evidenced. For example; when Joseph’s brethren returned to their father from Egypt and told him that his favorite son was yet alive and was now governor over all the land of Egypt, we are told, "And Jacob’s heart fainted for he believed them not" (45:26). But "They told him all the words of Joseph, which he had said unto them; and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived: And Israel said, It is enough; Joseph my son is yet alive" (45:48)! It is blessed to note the closing words concerning him: "When Jacob had made an end of commanding his sons, he gathered up his feet into the bed, and yielded up the spirit... and the physicians embalmed Israel" (49:33; 50:2)! "Jacob" died; "Israel" was embalmed. At death only the new nature will be preserved!

But that which we particularly emphasize here is, that during the Christian’s life on earth there is a conflict between the two natures. Just as Ishmael "persecuted" Isaac, and just as the Jacob-nature frequently set aside the Isaac-nature, so it is in the Christian: "the flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary the one to the other; so that ye cannot do the things that ye would" (Gal. 5:17). What, then, is the remedy? Is there no way by which the flesh may be subdued? Has God made no provision for the believer to walk in the spirit so that he may not fulfill the lusts of the flesh? Certainly He has; and absence of victory is due entirely to our failure to use the means of grace which God has put in our hands. What these are, and how the victory should be gained are clearly set forth in our type.

"Then came Amalek, and fought with Israel in Rephidim" (17:8). In the light of Genesis 21:25; 26:19, 20; Exodus 2:17; Numbers 20:19; Judges 5:11, where we learn that the possession of water (wells, etc.) was frequently a bone of contention among the ancients, it is evident that the spread of the news that a river of water was now gushing from the rock in Rephidim, caused the Amalekites to attempt to gain possession. To do this meant they must first disposess Israel; hence their attack. The first thing to note here is the identity of Israel’s enemy. It was Amalek. "Amalek" signifies "Warlike," apt name for that whose lusts ever war against the soul’" (1 Pet. 2:11). Amalek was the grandson of Esau (Gen. 36:12): ‘Who for one morsel of meat sold his birthright, and when he would have inherited the blessing was rejected,’ is thus surely a representative of the ‘old man’" (F.W.G.). Very striking in this connection is the prophetic word of Balaam: "And when he looked for Amalek, he took up his parable, and said, Amalek was the first of the nations that warred against Israel: but his latter end shall be that he perish forever" (Num. 24:20). The character of Amalek comes out plainly in the words of Moses concerning him at a later date—"He feared not God" (Deut. 25:17, 18)—such is "the flesh."

The second thing to be noted is the time when Amalek made his assault upon Israel: "then came Amalek and fought with Israel." The Holy Spirit has called our attention to the time when this occurred. It was when Moses smote the rock and the waters were given. Then. for the first time, Israel was called upon to do some fighting—contrast 13:17. They had done no fighting In the house of bondage, nor had the Lord called upon them to fight the Egyptians at the Red Sea, But now that that which typified the Holy Spirit had been given, their warfare commenced; yea, It was that which typified the Holy Spirit that caused the Amalekites to attack Israel! Wonderfully accurate is the type.

It is not until the Christian has been made partaker of the Divine nature (2 Pet. 1:4) that the inward conflict begins. Previous to the new birth, he was dead in trespass and sins; and therefore quite insensible to the claims of God’s holiness. Until the Holy Spirit begins to shed abroad His light upon our wicked hearts, we do not realize the depths and power of the evil within us. Ofttimes the believer is astounded by the discovery of the tendencies and desires within him, which he never knew before were there. The religious professor knows nothing of the conflict between the two natures nor of the abiding sense of inward corruption which this experience conveys. The unregenerate man is entirely under the dominion of the flesh, he serves its lusts, he does its will. The "flesh" does not fight its subjects; it rules over them. But as soon as we receive the new nature the conflict begins.

It is striking to note that it was not Israel who attacked Amalek, but Amalek that attacked Israel. The new nature in the believer delights to feed upon the Word, to commune with God, and be engaged with spiritual things. But the flesh will not let him live in peace. The Devil delights to rob the believer of his joy, and works upon the flesh to accomplish his fiendish designs. The anti-type is in perfect accord. Note how that in Galatians 5:17 it is first said that "The flesh lusteth against the spirit," and not vice versa.

Next, let us note carefully the record of how Israel engaged Amalek in fight: "And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek; tomorrow I will stand on the top of the hill with the rod of God in mine hand. So Joshua did as Moses had said to 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 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 his sword" (vv. 9-13).

There is considerable difference of opinion among the commentators concerning the typical application of the above scripture. Some regard Moses at the top of the hill with hands uplifted toward heaven as the figure of Christ interceding for us on High. But that cannot be. And this for two reasons: Moses was accompanied by Aaron and Hur; furthermore, his hands grew heavy. It is grossly dishonoring to the perfect Word of God to say that the type is imperfect at this point—far better to confess our ignorance than to cast such reflections upon the Scriptures. Others regard Joshua as the type of Christ in this incident, but that cannot be, because Israel did not gain a complete victory over Amalek. Rather is it evident that the respective actions of Moses and Joshua point out the provisions which God has made for us to combat the flesh.

The first thing to note here is that Israel’s success against Amalek was determined by the uplifted hand of Moses: "And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand Amalek prevailed" (v. 11). The significance of Moses’ attitude is clearly defined in several scriptures. The uplifted hand was emblematic of prayer, the supplicating of God: "Hear the voice of my supplications, when I cry unto Thee, when I lift up my hands toward Thy holy oracle" (Ps. 28:2); "I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting" (1 Tim. 2:8).

Second, observe that "Moses’ hands grew heavy." Here is where the real and beautiful accuracy of our type is to be seen. How soon we grow weary of supplicating God! "Men ought always to pray and not to faint" (Luke 18:1), said our Lord. But how sadly we fail. How quickly our hearts get "heavy"! And as soon as we lose the spirit of dependency upon God the flesh prevails.

Third, but Moses was not left to himself. Blessed it is to mark this. Aaron and Hur were with him, and "Stayed up his hands, the one on one side and the other on the other side." Here again we discover the beautiful accuracy of our type. Surely there, is no difficulty in interpreting this detail. Aaron was the head of Israel’s priesthood, and so speaks plainly of our great High Priest. "Hur" means "light"—the emblem of Divine holiness, and so points to the Holy Spirit of God. Thus God in His grace has fully provided for us. Supported on either side, both the earthly and the heavenly. "Likewise the Spirit also helpeth our infirmities. For we know not what we should pray for as we ought; but the Spirit Himself maketh intercession for us with groanings which cannot be uttered" (Rom. 8:26); this is on the earthly side. "And another angel (Christ as "the Messenger of the Covenant") came and stood at the altar having a golden censer; and there was given unto Him much incense, that He should offer it with the prayers of all saints upon the golden altar which was before the throne" (Rev. 8:3): this is on the heavenly side—Christ receiving our supplications and offering them to God, as accompanied by the sweet fragrance of His own perfections.

Fourth, the typical picture is completed for us by what is said in 5:13; "And Joshua discomfited Amalek and his people with the edge of the sword." The "sword" hero points to the Holy Scriptures (see Hebrews 4:12). It is not by prayer alone that we can fight the flesh. The Word, too, is needed. Said the Psalmist, "Thy Word have I hid in mine heart that I might not sin against Thee" (Ps. 119:11). Some may object to what we have just said above about the Christian fighting the flesh. We are not unmindful of Romans 6:11 and 2 Timothy 2:22 and much that has been written thereon. But there are scriptures which present other phases of our responsibility. There is a fight to be fought (see 1 Timothy 6:12; 2 Timothy 4:7 etc,). And this fight has to do with the flesh. Said the Apostle, "So fight I, not as one that beateth the air; but I keep under my body, and bring it into subjection" (1 Cor. 9:26; 27).

Another thing which is important to note here is the fact that Amalek was not destroyed or completely vanquished on this occasion. We only read that "Joshua discomfited Amalek." Here too, the type is in perfect accord with the antitype. There is no way of destroying or eradicating the evil nature within us. Though discomforted it still survives. Why, it may be asked, does God permit the evil nature to remain in us? Many answers may be given, among them these. That we may obtain a deeper and personal realization of the awful havoc which sin has wrought in man. the total depravity of our beings, and thereby appreciate the more the marvelous grace which has saved such Hell-deserving wretches. That we may be humbled before God and made more dependent upon Him. That we may appropriate to ourselves His all-sufficient grace and learn that His strength is made perfect in our weakness, That we may appreciate the more His keeping-power, for left to ourselves, with such a sink of iniquity within, we should surely perish.

A very helpful word and one which we do well to take to heart, is found in Deuteronomy 25:17, 18: "Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt; How he met thee by the way and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint and weary; and he feared not God." How this should stir us up to watchfulness! It was the "hindmost"—those farthest away from their leader—that were smitten. The flesh cannot smite us while we are walking in close communion with God! And note that it was when Israel were "faint arm weary that Amalek came down upon them. This too is a warning word. What is the remedy against faintness? This: "He giveth power to the faint; and to them that have no might He increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fail; But they that wait upon the Lord shall renew their strength. they shall mount up with wings as eagles; they shall run and not be weary; they shall walk, and not faint" (Isa. 40:30, 31).

Very blessed are the closing words of Exodus 17: "And the Lord said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua; for I will utterly put out the remembrance of Amalek Item under heaven. And Moses built an altar, and called the name of it Jehovah-Nissi; For he said, Because the Lord hath sworn that the Lord will have war with Amalek from generation to generation" (vv. 14-16). God here promised that in the end He would utterly annihilate Amalek. In the confident assurance of faith Moses anticipated God’s final victory by erecting an altar and calling it "The Lord, our Banner." How blessed to know that at the end the Savior shall "change our vile body, that it may be fashioned like unto His glorious body according to the working whereby He is able even to subdue all things unto Himself" (Phil. 3:21).

"Doc Notes" Smite the Rock Part 24

2011-12-15T00:55:00.002+01:00

Dear Gentle reader,
We continue with the 16th Chapter of Exodus....

"And all the congregation of the children of Israel journeyed from the Wilderness of Sin" (v. 1). Mark that this chapter opens with the word "And," connecting it with the one preceding. So, too, chapter 16 begins with "And," linking it on to the closing verses of 15. "And" is a little word, but we often miss that which is of much importance and value through failing to weigh it carefully. There is nothing trivial in God’s Word, and each word and syllable has its own meaning and worth. At the close of Exodus 15 (v. 23) Israel came to Marah, and they could not drink of the waters there because they were bitter. At once we find the people murmuring against Moses, saying. "What shall we drink?" (v. 24). Sad, sad was this, after all that the Lord had done for them. Moses cried unto God, and in long-suffering grace He at once came to the relief of the people. The Lord showed him a tree, which when cast into the bitter waters, at once sweetened them. After this experience they reached Elim, where were twelve wells of water. There Exodus 15 closes.

Exodus 16 opens with "And." Why? To connect with what has just preceded. But for what purpose? To show us the in-excusableness and to emphasize the enormity of the conduct of Israel immediate following; as well as to magnify the marvelous patience and infinite mercy of Him who bore so graciously with them. Israel had now entered the wilderness, the Wilderness of Sin, and it furnished no food for them. How, then, do they meet this test of faith? After their recent experience at Marah, one would suppose they promptly and confidently turned unto their Divine Benefactor and looked to Him for their daily bread. But instead of doing this we read, once more, "The whole congregation of the children of Israel murmured against Moses and Aaron" (16:3), and not only so, they "spake against God; they said, Can God furnish a table in the wilderness?" (Ps. 78:19). Yet, notwithstanding their petulency and unbelief, the Lord again came to their relief and rained down bread from Heaven. The remainder of the chapter is occupied with details concerning the manna.

Now, once more, the chapter before us for our present study, begins with "And." The opening verse presents to us a scene very similar to that which is found at the beginning of the previous chapter. Israel are once again face to face with a trial of faith. Their dependency upon God is tested. This time it is not lack of food, but absence of water. How this illustrates the fact that the path of faith is a path of trial. Those who are led by God must expect to encounter that which is displeasing to the flesh, and also a constant and real testing of faith itself. God’s design is to wean us from everything down here, to bring us to the place where we have no reliance upon material and human resources, to cast us completely upon Himself. O how slow, how painfully slow we are to learn this lesson! How miserably and how repeatedly we fail! How long-suffering the Lord is with us. It is this which the introductory "And" is designed to point. Here in Exodus 17 it is but a tragic repetition of what it signifies at the beginning of chapter 16.

"And there was no water for the people to drink." What of that? This presented no difficulty to Him who could part the sea asunder and then make its waves return and overwhelm their enemies. It was no harder for Jehovah to provide water than it was for Him to supply them with food. Was not He their Shepherd? If so, shall they want? Moreover, had not the Lord Himself led Israel to Rephidim? Yes, for we are here expressly told, "The children of Israel journeyed according to the commandment of the Lord, and pitched in Rephedim." He knew there was no water there, and yet He directed them to this very place! Well for us to remember this. Ofttimes when we reach some particularly hard place, when the streams of creature-comfort are dried up, we blame ourselves, our friends, our brethren, or the Devil perhaps. But the first thing to realize in every circumstance and situation where faith is tested, is, that the Lord Himself has brought us there! If this be apprehended, it will not be so difficult for us to trust Him to sustain us while we remain there.

"Wherefore the people did chide with Moses, and said, Give us water that we may drink" (v. 2). The word "chide" signifies that the people expostulated with Moses in an angry manner for bringing them hither, reproaching and condemning him as the cause of their trouble. When they said to him, "Give us water that we may drink," it was either that they petulantly demanded he should give what God only could provide, signifying that he was under obligations to do so, seeing that he was the one who had brought them out of Egypt into the wilderness; or, because they had seen him work so many wonders, they concluded it was in his power to miraculously obtain water for them, and hence, insisted that he now do this.

"And Moses said unto them, Why chide ye with me? Wherefore do ye tempt the Lord?" (v. 2). Moses at once reminded the Israelites that in criticizing him they arraigned the Lord. The word "tempt" in this verse seems to signify try or test. They tried His patience, by once more chiding His servant. They called into question both His goodness and faithfulness. Moses was their appointed leader, God’s representative to the people; and therefore to murmur against him was to murmur against the Lord Himself.

"And the people thirsted there for water; and 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?" (v. 3). As their thirst increased they grew more impatient and enraged, and threw out their invectives against Moses. "Had Israel been transported 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 furnish 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. Anything, 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’" (C.H.M.).

"And Moses cried unto the Lord, saying, What shall I do unto this people? they be almost ready to stone me" (v. 14). It is beautiful to see that Moses made no reply to the cruel reproaches which were cast upon him. Like that Blessed One whom he in so many respects typified, "When He was reviled. He reviled not again; when He suffered. He threatened not; but committed Himself to Him that judgeth righteously" (1 Pet. 2:23). This is what we see Moses doing here. Instead of returning an angry and bitter rejoinder to those who falsely accused him, he sought the Lord. Blessed example for us. This was ever his refuge in times of trouble (cf. 15:25 etc.). The fact that we are told Moses "cried unto the Lord" indicates the earnestness and vehemence of his prayer. "What shall I do?" expressed a consciousness of his own inability to cope with the situation, and also showed his confidence that the Lord would come to his and their relief. How often should we be spared much sorrowful regret later, if, instead of replying on the spur of the moment to those who malign us, we first sought the Lord and asked, "What shall I do?"

"And the Lord said unto Moses, Go on before the people, and take with thee of the ciders 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 shall 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"(vv. 5, 6). his brings before us one of the many Old Testament types of the Lord Jesus, one for which we have New Testament authority for regarding it as such. In 1 Corinthians 10:1-4 we read, "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; And did all eat the same spiritual meat; And did all drink the same spiritual drink; for they drank of that spiritual Rock that followed them: And that Rock was Christ."

The "Rock" is one of the titles of Jehovah, found frequently on the pages of the O.T. In his "song," Moses laments that Israel forsook God and "lightly esteemed the Rock of his salvation" (Deut. 32:15). In his song, we also hear the sweet singer of Israel saying, "The Lord is my Rock, and my Fortress, and my Deliverer" (2 Sam. 22:2). The Psalmist bids us make a "joyful noise to the Rock of our salvation" (95:1). While the prophet Isaiah tells us "And a Man shall be as an hiding place from the wind, and a covert from the tempest as rivers of water in a dry place, as the shadow of a Great Rock in a weary land" (32:2). In the N.T. we get that memorable and precious word, "Upon this Rock (pointing to Himself, not referring to Peter’s confession) I will build My church" (Matthew 16:18).

The first thing that impresses one when we see a rock is its strength and stability, a characteristic noted in Scripture in the question of Bildad to Job, "Shall the rock be removed out of his place?" (Job. 18:4). This is a most comforting thought to the believer. The Rock upon which he is built cannot be shaken: the floods may come, and the winds may beat upon it, but it will "stand" (Matthew 7:25).

Another prominent characteristic of rocks is their durability. They outlast the storms of time. Waters will not wash them away, nor winds remove them, from their foundations. Many a vessel has been dashed to pieces on a rock, but the rock stands unchanged; and it is a deeply solemn thought that those who are not built upon The Rock, will be shattered by it—"And whosoever shall fall on this Stone shall be broken," said Christ, pointing to Himself, "but on whomsoever it shall fall, it will grind him to powder" (Matthew 21:24).

A third feature that may be mentioned about a rock is its elevation. It towers high above man and is a landmark throughout that part of the country where it is situated. Some rocks are so high and so steep that they cannot be scaled. Each of these characteristics find their application to and realization in the Lord Jesus. He is the strong and powerful One—"The mighty God" (Isa. 9:6). He is the durable One—"the Same yesterday and today and forever." He is the elevated One, exalted to the Throne of Heaven, seated at the right hand of the Majesty on high.

The first thing to be noted here in our type is that the rock was to be smitten. This, of course, speaks of the death of the Lord Jesus. It is striking to note the order of the typical teaching of Exodus 16 and 17. In the former we have that which speaks of the incarnation of Christ; in the latter, that which foreshadowed the crucifixion of Christ. Exodus 17 is supplementary to chapter 16. Christ must descend from Heaven to earth (as the manna did) if He was to become the Bread of life to His people; but He must be smitten by Divine judgment if He was to be the Water of life to them! Here is another reason for the opening "And."

There are three details here which enable us to fix the interpretation of the smiting of the rock as a type of the death of the Lord Jesus. First, it was to be smitten by the rod of Moses. The "rod" in the hand of Moses had been the symbol of judgment. The first reference to it definitely determines that. When he cast it on to the ground it became a "serpent" (4:3)—reminder of the curse. With his rod the waters of the Nile were smitten and turned into blood (7:17), and so on. Second, only the "elders of Israel" witnessed the smiting of the rock. This emphasizes the governmental character of what was here foreshadowed. Third, Jehovah Himself stood upon the rock while it was smitten. "Behold, I will stand before thee there upon the rock in Horeb" (v. 6)—marvelous line in the picture was this. Putting these things together what spiritual eye can fail to see here a portrayal of our Substitute being smitten by the rod of Divine justice, held in the hand of the Governor of the Universe. Doubtless that word in Isaiah 53:4, 5 looks back to this very type—"Smitten of God . . . by His stripes we are healed." How solemn to behold that it was the people’s sin which led to the smiting of the rock!

Out from the smitten rock flowed the water. Beautiful type was this of the Holy Spirit—gift of the crucified, now glorified, Savior. May not this be one reason why the Holy Spirit is said to be "poured out" (Acts 2:18)?—speaking in the language of this very type. The gift of the Holy Spirit was consequent upon the crucifixion and exaltation of the Lord Jesus. This is clear from His own words from John 7:37, 38: "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." Now mark the interpretation which is given us in the very next verse: "But this spake He of the Spirit, which they that believe on Him should receive: for the Holy Spirit was not yet given because that Jesus was not yet glorified."

The Holy Spirit has given us a supplementary word through the Psalmist which enhances the beauty of the picture found in Exodus 17. There we are told, "He opened the rock, and the waters gushed out; they ran in the dry places like a river. For He remembered His holy promise (to) Abraham His servant" (105:41, 42). It was because of His covenant to Abraham that God gave the water to Israel. So, too. we read of God promising to give eternal life to His elect "before the world began" (Titus 1:1, 2), and this, on the basis of "the everlasting covenant" (Heb. 13: 20).

1 Corinthians 10, also supplements Exodus 17. In the historical narrative we read of Moses striking the rock in the presence of "the elders" of Israel, but nothing is there said about the people drinking of the streams of water that flowed from it. But in 1 Corinthians 10:4, we are told, "And did all drink the same spiritual drink." This is an important word. It affirms, in type, that all of God’s people have received the Holy Spirit. There are some who deny this. There are those who teach that receiving the Holy Spirit is a second work of grace. This is a serious error. Just as all the children of Israel (God’s covenant people) drank of the water from the smitten rock. so in the anti-type, all of God’s children are made partakers of the Holy Spirit, gift of the ascended Christ—"And because ye are sons, God had sent forth the Spirit of His Son into your hearts, crying, Abba, Father" (Gal. 4:6). There is no such thing as a believer in Christ who has not received the Holy Spirit: "If any man have not the Spirit of Christ, he is none of Him" (Rom. 8:9).

Much of the blessedness of our type will pass unappreciated unless we note carefully the occasion when the stream of living water gushed from the smitten rock. It was not when Israel were bowed in worship before the Lord. it was not when they were praising Him for all His abundant mercies toward them. No such happy scene do the opening verses of Exodus 17 present to our view. The very reverse is what is there described. Israel were murmuring (v. 3); they were almost ready to stone God’s servant (v. 4); they were filled with unbelief, saying, "Is the Lord among us, or not?" (v. 7). The giving of the water, then, was God acting according to His marvelous grace. Where sin abounded, grace did much more abound. But, be it well noted, it was grace acting on a righteous basis. Not till the rock was smitten did the waters flow forth. And not till the Savior had been bruised by God was the Gospel of His grace sent forth to "every creature." What, my reader, is the response of your heart to this amazing and rich mercy of God? Surely you say, out of deepest gratitude, "thanks be unto God for His unspeakable Gift" (2 Cor. 9:15).

This chapter would not be complete were we to close without a brief word upon Numbers 20, where we again find Moses smiting the rock. "And the Lord spake unto Moses, saying, Take the rod, and gather thou the assembly together, thou, and Aaron, thy brother, and speak ye unto the rock before their eyes, and it shall give forth His water, and thou shall bring forth to them water out of the rock; so thou shalt give the congregation and their beasts drink" (vv. 7, 8).

What is recorded in Numbers 20 occurred forty years later than what has been before us in Exodus 17. Almost everything here is in sharp contrast. The rock in Exodus 17 foreshadowed Christ on the cross; the rock in Numbers 20 pictured Him on high. The Hebrew word for "rock" is not the same. The word used here in Numbers 20 means an elevated rock, pointing plainly to the Savior in His exaltation. Next, we notice that Moses was not now bidden to "strike" the rock, but simply to speak to it. In Exodus 17 the rock was smitten before the "elders" of Israel; here Moses was bidden to "gather the assembly together." And while Jehovah bade him take a rod, it was not the rod used in Exodus 17. On the former occasion Moses was to use his own rod—"Thy rod, wherewith thou smotest the river." That was the rod of judgment. But here he was to take "The rod" (Num. 20:8), namely, the rod of Aaron. This is clear from verse 9, "And Moses took the rod from before the Lord, as He commanded him" if we compare it with Numbers 17:10—"And the Lord saith unto Moses, Bring Aaron’s rod again before the testimony (viz., the Ark in the Holy of Holies), to he kept for a token against the rebels." This, then, was the priestly rod. Mark also how this aspect of truth was further emphasized in the type by the Lord bidding Moses, on this second occasion, to take Aaron along with him—Aaron is not referred to at the first smiting of the rock!

The interpretation of the typical meaning of Numbers 20:8 is therefore abundantly clear. The rock must not be smitten a second time, for that would spoil the type. "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" (Rom. 6:9, 10). "But now once in the end of the world hath He appeared to put away sin by the sacrifice of Himself... So Christ was once offered to bear the sins of many" (Heb. 9:26, 28). Streams of spiritual refreshment flow to us on the ground of accomplished redemption and in connection with Christ’s priestly ministry.

How solemn the sequel here. The servant of the Lord failed—there has been but one perfect "Servant" (Isa. 42:1). The meekest man upon earth became angry at the repeated murmurings of Israel. He addressed the covenant people of God as "Ye rebels." He asked them. "Must we fetch you water out of the rock?" He "smote the rock twice"—indicating the heat of his temper. And because of this God suffered him not to lead Israel into Canaan. He is very jealous of the types—more than one man was slain because his conduct marred them.

It is striking to note that though Moses smote the rock instead of speaking to it. nevertheless, the refreshing waters gushed forth from it. How this should warn us against the conclusion that a man’s methods must be right if the Lord is pleased to use him. Many there are who imagine that the methods used in service must be pleasing to God if His blessing attends them. But this incident shows plainly that it is not safe to argue thus. Moses’ methods were wrong; notwithstanding, God gave the blessing! But how this incident also manifests, once more, the wondrous grace of God. In spite of (not because of) Israel’s murmuring, and in spite of Moses’ failure, water was given to them, their every need was supplied. Truly, our God is the "God of all grace." May the realization of this draw out our hearts in adoring worship, and may our lives rebound more and more unto His glory.

"Doc Notes" Tupos Types of Christ

2011-12-03T09:02:00.002+01:00

Gentle Readers,

Part23. Tupos Manna as a type of Christ

In Exodus 16 our last study we considered the "manna" with which Jehovah supplied the bodily need of Israel in the wilderness as a type of the Food which God had so graciously provided for the sustenance of our soul, as a thanksgiving. That Food is His own blessed Word. But "the Word" is used both of the Scriptures and of the Lord Jesus Christ. The two are most intimately related. "In the volume of the Book," said Christ, "it is written of Me" (Ps. 40:7); and again, "Search the Scriptures... they are they which testify of Me" (John 5:39). Almost everything that can be postulated of the one can be predicted of the other. But the chief value of the written Word is to set forth the perfections and bring us into communion with the incarnate Word. It is only as we feed upon Christ Himself that we truly feed upon the written Word. Therefore in this article we shall confine our attention to the manna typifying the person and perfections of the Lord Jesus Christ.

Beneath many a figure and behind innumerable shadows and symbols the anointed eye may discern the glories of our blessed Lord. It should be our chief delight as we read the O.T. Scriptures to prayerfully search for that which foreshadows Him of whom "Moses and the prophets" did write. All doubt is removed as to whether or not the manna pointed to the incarnate Son by His own words in John 6:32, 33. There we find the Savior saying, "Verily, verily, I say unto you, Moses gave you not that bread from Heaven; but My Father giveth you the true Bread from Heaven. For the Bread of God is He which cometh down from Heaven and giveth life unto the world." May the Spirit of God now condescend to open our sin-blinded eyes as we earnestly desire to behold "wondrous things" out of His perfect Law.

1. The Occasion of the giving of the Manna is both striking and solemn. After being the recipients of wondrous mercies from the Lord, Israel arrived in the Wilderness of Sin. But no sooner had they come thither than we find that the whole congregation of the children of Israel murmured against Moses and Aaron, saying, "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" (v. 3). A more fearful exhibition of unbelief, ingratitude, and rebellion could scarcely be imagined. The marvel is that the fiery judgments of God did not consume them there and then. But instead of pouring upon them His wrath, He dealt with them in marvelous grace by raining bread from Heaven for them.

Strikingly does this picture the condition of that world into which the Lord of Glory descended. For four thousand years the temporal and governmental mercies of God had been showered upon the human race, making His sun to rise on the evil and on the good, sending His rain on the just and the unjust (Matthew 5:45). And what had been man’s response? "When they knew God, they glorified Him not as God, neither were they thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the un-corruptible God into an image made like to corruptible man, and to birds, and to four-footed beasts, and creeping things" (Rom. 1:21-23.) Little better was it with Israel, as a glance at their O.T. history will show. What wonder, then, if God had abandoned the whole race! But no; in matchless, wondrous grace, He sent forth His own beloved Son to a world wherein every human creature had forfeited every possible claim upon His goodness and mercy.

2. The Place where the Manna fell is also deeply significant. It was in the "Wilderness of Sin" (16:1) that the "bread from Heaven" first fell. Surely it were impossible to select a more fitting title to accurately describe the character of that world into which the Son of God descended. Verily, a wilderness of sin was this world to the Holy One of God! A wilderness! What is a "wilderness"? It is a homeless place. No one would think of building a house there. And a homeless place was this world to the Son of God. No room in the inn at His birth; not where to lay His head during the days of His public ministry; a borrowed grave for His crucified body, sums it all up. A wilderness of sin! Never was that more apparent than when the Sinless One was here. How the Light exposed the hidden things of darkness! How the murder of the Savior demonstrated the sinfulness of Jew and Gentile alike!

3. The Glory of the Lord was linked with the giving of the Manna. "And it came to pass as Aaron spake unto the whole congregation of the children of Israel that they looked toward the wilderness, and, behold, the glory, of the Lord appeared in the Cloud" (v. 10). This is very striking indeed. It is the first time we read of the appearing of "the glory of the Lord," not only in connection with Israel, but in Scripture. Marvelously accurate is this detail of our type. Not until the Son of God became incarnate was "the glory of the Lord" fully revealed. But when the eternal Word became flesh and tabernacled among men, then, as the beloved apostle declares, "We beheld His glory, the glory as of the Only-begotten of the Father (John 1:14). The "glory of God" is seen "in the face of Jesus Christ" (2 Cor. 4:6).

4. The Manna came down from Heaven. "Then said the Lord unto Moses, Behold I will rain bread from Heaven for you." The manna was not a product of this earth. It grew neither in the wilderness nor in Egypt. It was neither produced by human efforts nor manufactured by human skill. It descended from God. It was a gift from Heaven come down to earth. So our Lord Jesus was no native product of this earth. As we read in Ephesians 4:10, "He that descended is the same also that ascended up far above all heavens." The first man (Adam) was of the earth, earthy; but the second Man (Jesus Christ) was "The Lord from Heaven" (1 Cor. 15:48.)

5. The Manna was a free gift from God. "And Moses said unto them. This is the bread which the Lord hath given you to eat" (v. 15). No charge was made for this manna. It was neither a wage to be earned nor a prize to be won, but was a token of God’s grace and love. No payment was demanded for it. It was without money and without price. "For God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life" (John 3:16). Let us join with the apostle in saying. "Thanks be unto God for His unspeakable Gift" (2 Cor. 9:15).

6. The Manna was sent to the Israelites. "Behold I will rain bread from Heaven for you; and the people shall go out and gather a certain rate every day" (v. 4). Two truths are here illustrated. First, the Manna was God’s provision for His elect people, and for none others. We do not read of God raining manna upon Egypt nor upon Canaan. It was given to Israel in the wilderness and to them alone. just as the Pascal lamb was for them and not for the Egyptians. So, too, Christ is God’s Provision for those whom He "ordained unto eternal life." Listen to His own words in John 17:19: "For their sakes I sanctify Myself"—set Myself apart unto death. It was for "the sheep," not the goats, that He gave His life (John 10:11).

But second, this manna was also sent to a needy and foodless people. Whatever food Israel had brought with them out of Egypt was, by this time, all consumed. From the human side, they seemed in imminent danger of starving to death. Had not God met their need they would have perished in the wilderness. But from the Divine side everything was sure. God had purposed to bring Israel to Sinai (3:12), and His counsel cannot fail. A complete provision did He make for His needy people. It is the same now. By nature, the elect of God are "children of wrath, even as others" (Eph. 2:3). Shapen in iniquity and conceived in sin, their lot is indeed a desperate one. But praise be to God, full provision is made for them. The Bread of Life is their all-sufficient supply. Even before His birth it was announced, "Thou shalt call His name Jesus, for He shall His people from their sins" (Matthew 1:21).

7. The Manna came right down to where the Israelites were. The Israelites were in immediate danger of starving to death, but as we have seen, God graciously made provision to supply their need and now we would notice that no long journey had to be taken in order to secure that which would satisfy their hunger—the manna fell all around the camp. "And in the morning the dew lay round about the host; and when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing" (vv. 13, 14). Here we have foreshadowed the blessed fact that, to the sinner conscious of his need and anxious to meet with the Savior, God says, "Say not in thine heart Who shall ascend into Heaven? (that is to bring Christ down from above) or, Who shall descend into the deep? (that is, to bring Christ again from the dead). But what saith it? The Word is nigh thee." And out of this very nearness springs the sinner’s responsibility. All around each tent door lay the manna. Something had to be done with it. It must either be gathered or trodden under foot! Sinner, what are you doing with the Christ of God? Remember His searching words, "He that is not with Me is against Me."

8. The Manna must be gathered by each individual. "This is the thing which the Lord hath commanded, Gather of it every man according to his eating" (v. 16). It is so spiritually. Receiving Christ (John 1:12) is a personal matter. No one can believe for another. There is no salvation by proxy. The gospel of Christ is, "the power of God unto salvation to every one that believeth" (Rom. 1:16), and "he that believeth not shall be damned" (Mark 16: 16). Saving faith is that act whereby each awakened sinner appropriates Christ unto himself. It is true that Christ loved the Church as a whole, and gave Himself for it (Eph. 5:25), but it is also the happy privilege of each member of that Church to say with the Apostle Paul, "Who loved me and gave Himself for me" (Gal. 2:20). Have you, dear reader, believed on the Lord Jesus Christ?

9. The Manna met a daily need. "Then said the Lord unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day" (v. 4). The manna which they gathered today would not suffice them for tomorrow. They needed to obtain a fresh supply each day. It is just here that so many of the Lord’s people fail. We, too, need to feed upon Christ "every day." Just as in the physical realm the food which I ate yesterday will not nourish me today, so my past experiences and attainments will not meet the exigencies of the present. Christ must be kept constantly before the heart. "Give us day by day our daily bread," should be the prayer of every child of God.

10. Appetite determined the amount gathered. "This is the thing which the Lord hath commanded. Gather of it every man according to his eating, an omer for every man, according to the number of your persons take ye every man for them which are in his tents. And the children of Israel did so and gathered, some more, some less" (vv. 16, 17). Thus we see that the appetite governed the amount gathered. How strikingly and how solemnly true is this of the believer, "We all have as much of Christ as we desire, no more, no less. If our desires are large, if we open our mouth wide, He will fill it. We cannot desire too much, nor be disappointed when we desire. On the other hand, if we are but feebly conscious of our need, a little only of Christ will be supplied. The measure, therefore, in which we feed upon Christ as our wilderness food, depends entirely upon our felt spiritual need—upon our affections" (Ed. Dennett).

11. The Manna was despised by those who were not the Lord’s people. "And the mixt multitude that was among them fell a lusting, and the children of Israel also went again, and said, Who shall give us flesh to eat? We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlic. But now our soul is dried away; there is nothing left at all, beside this manna, before our eyes" (Num. 11:4-6). How these words remind us of the language of Isaiah 53—"And when we shall see Him there is no beauty that we should desire of Him. He is despised and rejected of men." The sin-blinded eyes of the natural man are incapable of perceiving the attractiveness of the Lord Jesus: His wondrous perfections he is unable to discern. So, too, he sees not his deep need, and how Christ alone is able to meet that need. Hence he neither comes to Christ nor desires Him.

12. The Manna fell upon the dew, not upon the dust of the ground. "And when the dew fell upon the camp in the night, the manna fell upon it" (Num. 11:9). Everything in the Scriptures has a spiritual meaning and application. What, then, is the significance of the above? Genesis 3:19 throws light on this passage—"dust thou art and unto dust thou shalt return." These words were spoken to fallen man and called attention to the corruption which sin had worked in him. "Dust," here, and onwards, speaks of fallen humanity. Now the manna fell not upon "the dust," but upon the dew. How clearly this foreshadowed the uniqueness and incorruptibility of our Lord’s humanity! The Word became flesh, but in His humanity the Lord Jesus shared not our corrupt nature. He took upon Him the form of a servant, but the body which was prepared for Him (Heb. 10:5) belonged not to the "dust" of this earth. Before He was born the angel announced unto His mother, "The Holy Spirit shall come upon thee and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee shall be called the Son of God"
(Luke 1:35).

13. The Manna was white in color. We read in Exodus 16:31, "And the house of Israel called the name thereof manna; and it was like coriander seed, white." This speaks of the spotless purity of our Lord as manifested outwardly in His daily walk. He "knew no sin" (2 Cor. 5:21). "He was without sin" (Heb. 4:13). "He did no sin" (1 Pet. 2:22). He was "holy, harmless, undefiled, separate from sinners" (Heb. 7:26). In 1 Peter 1:19 we are told that He was a lamb "without spot and without blemish." The former expression referring to the absence of outward pollution, the latter to the absence of inward defect. In His walk through this scene of corruption He contracted no defilement. He only could touch the leper without becoming contaminated. He was "without spot," pure, white.

14. The Manna was sweet to the taste. "And the taste of it was like wafers of honey" (v. 31). We need to go to the Song of Solomon for the interpretation of this. There we read, "As the apple tree among the trees of the wood, so is my Beloved among the sons. I sat down under His shadow with great delight, and His fruit was sweet to my taste" (2:3). And again, "His cheeks are as a bed of spices, as sweet flowers; His lips like lilies, dropping sweet smelling myrrh . . . His mouth is most sweet; yea, He is altogether lovely" (5:13, 16). The Lord grant that our "meditation of Him shall be sweet" (Ps. 104:34).

15. The Manna was ground and baked. "And the people went about and gathered it, and ground it in mills, or beat it in a mortar, and baked it in pans, and made cakes of it" (Num. 11:8). How this speaks to us of the sufferings of our blessed Lord! Such expressions as "He groaned for their hardness of heart," He "sighed" because of their unbelief, He "wept" over Jerusalem. and many others, tell of the grinding of the manna. His treatment at the hands of the Jews and the brutal soldiers in Herod’s judgment-hall show us the beating of the manna. On the Cross we behold Him subjected to the fierce fires of God’s wrath. Thus we learn that the manna, ground and beaten, speaks to us of Him who "was bruised for our iniquities."

16. The Manna was preserved on the Sabbath. "And he said unto them, This is that which the Lord hath said, to-morrow is the rest of the holy Sabbath unto the Lord, bake that which ye will bake, and seeth that ye will seeth, and that which remaineth over, lay up for you to be kept until the morning. And they laid it up till the morning, as Moses bade; and it did not stink, neither was there any worm therein" (vv. 23, 24). On the Sabbath day the manna was preserved, and in this, too. it speaks to us of our blessed Lord. He is the only one who was preserved through death. He lay in the tomb on the Sabbath day and was "kept," for God had said, "Neither wilt Thou suffer Thine Holy One to see corruption" (Ps. 16:10).

17. The Manna was laid up before the Lord. "And Moses said unto Aaron, Take a pot and put an omer full of manna therein, and lay it up before the Lord (v. 33). Concerning the anti-type, we read, "For Christ is not entered into the holy place 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. 9:24). The golden pot in which the manna was preserved tells of how God is glorified in Him whom it foreshadowed. "Although the Son of Man it is that gives it to us; although it is humanity here that we know, and humanity in the form in which we shall not find it when we shall reach Him above, yet it is humanity in which God is glorified now, and so He will be glorified in it forever. We shall find in the One upon the Throne of Glory, though no longer ‘with a face marred more than any man’s,’ and a form more than the sons of men—the very One whose face was marred—the very One whose heart put Him into the sorrow in which we, of necessity there, learned to know Him thus" (Mr. Grant).

18. The Manna is called angel’s food. We read in Psalm 78:25, man did eat angel’s food; He gave them meat to the full"; the reference here is to the giving of the manna to Israel in the wilderness. The anti-type of this is brought before us in several passages in the last book of Scripture. Christ not only feeds the souls of those of His people who are upon earth, but He also satisfies the hearts of celestial beings. The unfallen angels find their chief delight in feeding upon Christ. They worship Him, they serve Him, and they tell forth His praises.

19. The Manna was given in the night. It was during the hours of darkness that the manna was sent to the Israelites. It is while they were asleep (picture of man’s helplessness, for we are never so helpless as when we are asleep) that the bread was given from Heaven. So, too, it was when we were in darkness and unbelieved impotent, "without strength," that Christ came to us. Moreover it will be at the close of this world’s night, when "the darkness shall cover the earth, and gross darkness the people," that the Bread of God shall return and give life to the world.

20. The Manna is now hidden. In Revelation 2:17 we read, "To him that overcometh will I give to eat of the hidden manna." So, too, Christ, of whom the manna continually speaks, is now "hidden." Unseen by the eye of sense, He remains in Heaven till that day when He shall be manifested before all the world. "We shall not only ‘see’ the Heavenly manna, but we shall ‘eat’ of it again. Fresher than ever will be our realization of His love and the perfection of the grace which is manifested toward us. It is then in fact, when we come to be there, that we shall have the full enjoyment; knowing as we are known, of all the experiences, which though they be experiences of the wilderness, yet, wait for the land to which we are hastening to find their full interpretation and blessing. The meat endures to everlasting life. The meat itself endures. We are enjoying that which shall be our joy for eternity. We are feeding on that which shall be our food for eternity" (Mr. Grant).

Gentle readers, we are conscious that our treatment of this wonderful and precious type is most inadequate and unworthy. But if it leads our fellow-believers to a more careful study of the written Word, and to a deeper longing to become better acquainted with the incarnate Word, our feeble efforts will be well repaid.

to be continued....

"Doc Notes" Part 22 Manna for thanksgiving

2011-11-23T22:54:00.002+01:00

Gentle reader,

Not for long were Israel permitted to enjoy the grateful refreshment and shade of the wells and palm trees of Elim (15:27). The first verses of our chapter tell us, "And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin." If we compare Numbers 33, which records the various stages or stopping-places in Israel’s journeys, we find that "they removed from Elim, and encamped by the Red Sea" (v. 10). Most probably this was some bay or creek of the Sea, where for a short time their camp was now pitched, perhaps with the design of them looking once more at those waters through which they had passed dry-shod, but which had overwhelmed their enemies. Evidently their stay there was a short one, and as nothing of importance happened, it is omitted in Exodus 16.

The leading of Israel into the Wilderness of Sin brings out the strength of Moses’ faith. Here, for the first time, the full privation of desert life stared the people fully in the face. Every step they took was now leading them farther away from the inhabited countries and conducting them deeper into the land of desolation and death. The isolation of the wilderness was complete, and the courage and faith of their leader in bringing a multitude of at least two million people into such a howling waste, demonstrates his firm confidence in the Lord God. Moses was not ignorant of the character of the desert. He had lived for forty years in its immediate vicinity (3:1), and, therefore, he knew full well that only a miracle, yea, a series of daily miracles, could meet the vast needs of such a multitude. In this his faith was superior to Abraham’s (Gen. 12:10).

"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 departing out of the land of Egypt" (v. 1). Why, we may ask, such particularity in noting the time-mark here? As a matter of mere history it seems of little interest or importance. What difference does it make to us today which month and what day of the month it was when Israel entered the Wilderness of Sin? It was on "the fifteenth day of the second month" after their leaving Egypt that Israel came unto this wilderness. The very fact that the Holy Spirit has recorded this detail is sufficient proof it is not meaningless. There is nothing trivial in the Word of God. Even the numerals are there used with Divine purpose and significance. And herein we may discover the answer to our question. It was the "second month," and in Scripture "two" speaks of witness or testimony (cf. Revelation 11:3, etc.). It was the "fifteenth day" of the month, and the factors of 15 are five and three. In Scripture "five" signifies grace or favor (Gen. 43:34, etc.), and "three" is the number of manifestations—hence the number of resurrection, when life is fully manifested. By combining these definitions we learn that God was now to give unto Israel a witness and manifestation of His grace. How fully the sequel bears this out is most apparent.

In order for grace to shine forth there must first be the dark background of sin. Grace is unmerited favor, and to enhance its glory the demerits of man must be exhibited. It is where sin abounded that grace did much more abound (Rom. 5:21). It was so here. The very next thing that we read of is, "And 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" (vv. 2, 3). A darker background could scarcely be imagined.

Here was the self-same people who had been divinely spared from the ten plagues on Egypt, who had been brought forth from the land of bondage, miraculously delivered at the Red Sea, Divinely guided by a Pillar of Cloud and Fire, day and night,—now "murmuring," complaining, rebelling! And it was not a few of the people who did so; the "whole congregation" were guilty. It was not simply that they muttered among themselves, but they murmured against their Divinely-chosen leader. Their sin, too, was aggravated by an oath; they took the Divine name "in vain"—"would to God we had died by the hand of the Lord in the land of Egypt." It is also evident that in their hot-headed insubordination they lied, for as slaves of the merciless Egyptians there is no ground whatever for us to suppose that they "sat by the flesh-pots" or "ate bread to the full." Finally, their wicked unbelief comes out in the words, "for ye have brought us forth into this wilderness to kill this whole assembly with hunger." It was Jehovah. not simply Moses and Aaron, who had brought them forth; and He had promised they should worship Him at Sinai (Ex. 3:12). It was not possible, then, for them to die with hunger in the wilderness.

What, then, was the Lord’s response to this awful outbreak of rebellious unbelief? Verse 4 tells us: "Behold, I will rain"—what: "fire and brimstone that ye may be consumed"? No; "Behold, I will rain bread from heaven for you." Marvelous grace was this; sovereign, unmerited favor! The very first word here is designed to arrest our attention. In Scripture, "behold" is the Holy Spirit’s exclamation mark. "Behold"—mark with worshipful wonder. Here, then, is the blessed force of the time-mark in verse 1. The raining (which speaks of a plentiful supply) of bread from Heaven for these murmuring Israelites was indeed a witness to the grace of God fully manifested!

That which follows here in Exodus 16 is deeply important. Every detail in it speaks loudly to us, if only we have ears to hear. The manna which Jehovah provided for Israel is a beautiful type of the food which God has provided for our souls. This food is His own Word. This food is both His written Word and His incarnate Word. We propose to consider these separately. In the remainder of this article we shall trace some of the many points of analogy between the manna and the Scriptures as the heavenly food for God’s people. In our next paper we shall view the manna as a type of the Lord Jesus, the Heavenly One come down to earth.

1. The manna was a supernatural gift. "Then said the Lord unto Moses, Behold, I will rain bread from heaven for you" (v. 4). This is the first great lesson which the manna is designed to teach us. The manna was not a product of the earth; it was not manufactured by man; it was not something which Israel brought with them out of Egypt—there was no manna there. Instead, it came down from heaven. It was a gift from God.

Various attempts have been made to explain away the supernatural in connection with the manna. Some have declared that it grew on a certain tree found in the wilderness; but they fail to explain how it grew in winter as well as summer; how that it was obtainable in every part of the wilderness, no matter where Israel’s camp was pitched; or, how that sufficient was to hand to feed upwards of two million souls for almost forty years! How foolish is man’s infidelity. The only possible explanation of the manna is to see in its continued supply a miracle. It was furnished by God Himself. So it is with that which the manna prefigured—the written Word. The Scriptures are the spiritual manna for our souls, and at every point they manifest their supernatural origin. Many efforts have been made to account for the Bible, but on this point man’s reasonings are as ridiculous as when he attempts to explain the manna on natural lines. The Bible is a miraculous production. It was given by Divine Inspiration. It has come from heaven. It is the gift of God.

It is striking to note how the supernatural is evidenced in connection with the giving of the manna. In Exodus 16:16 we read, "This is the thing which the Lord hath commanded; gather of it every man according to his eating, an omer for every man. according to the number of your persons; take ye every man for them which are in his tents." Now, a conservative estimate of the total number of Israelites who came out of Egypt would be two million. for they had six hundred thousand men able to go forth to war" (See Numbers 1:45, 46). An "omer" was to be gathered for every one of these two million souls, and an "omer" is the equivalent of six pints. There would be twelve million pints, or nine million pounds gathered daily, which was four thousand five hundred tons. Hence, ten trains, each having thirty cars, and each car having in it fifteen tons, would be needed for a single day’s supply. Over a million tons of manna were gathered annually by Israel. And let it be remembered this continued for forty years! Equally wonderful, equally miraculous, equally Divine is the Bible.

2. The manna came right to where the people were. "And in the morning the dew lay round about the host; and when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing" (vv. 13, 14). No long journey had to be taken in order to secure the manna. The Israelites did not have to cross the wilderness before they could secure their needed food. It was right to hand; before their eyes. There, just outside their tent door, lay the manna on the ground. So it is with the Word of God. It is blessedly accessible to all of us. I often think that if it were harder to procure a Bible than it is some of us would prize it more than we do. If we had to cross the ocean and journey to the other side of the world to obtain a copy of the Holy Scriptures we would value them far more than we do now!

But the very accessibility of the manna only added to the responsibility of Israel. Its very nearness measured their obligation. By virtue of the fact that it lay on the ground just outside their tents they had to do something with it. They must either gather it or trample it beneath their feet! And my reader, this is equally true of God’s Word. The very fact that it is right here to your hand determines your responsibility. You are obliged to do one of two things with it: show your appreciation by gathering it unto your soul, or despise and trample it beneath your feet by a criminal neglect.

3. The manna was small in size. "And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground" (v. 14). Who would have imagined that a complete and perfect revelation from God and of God could be comprised within the compass of a comparatively small volume? Think of it—the sum total of God’s revealed Truth in a book which can be carried in your pocket! All that is needed to make us wise unto salvation; all that is needed to sustain our souls throughout our earthly pilgrimage; all that is needed to make the man of God "perfect" (complete), within the compass of the Bible!

Observe that not only is the size but also the shape of the manna is given. It was "a small round thing." It had no angles and no rough edges. Continuing to regard the manna as a symbol and a type of the Word of God, what does this teach us? Why, surely, it prefigured the beautiful symmetry of Scripture. It tells us that the Bible is a perfect whole, complete and entire.

4. The manna was white in color. "And the house of Israel called the name thereof manna: and it was like coriander seed, white" (v. 31). Everything here has a spiritual significance. The Holy Spirit had a good reason for telling us the particular color of the manna. There is nothing meaningless in Scripture anywhere. Everything in God’s Word has a value and message for us.

Now "white" is the emblem of purity. Thus we have emphasized the absolute purity of the Word of God. Let us link together three Scriptures. "The words of the Lord are pure words; as silver tried in a furnace of earth, purified seven times" (Ps. 12:6): they are pure morally and they are pure spiritually. They are like the "pure river of the water of life" which proceedeth out of the throne of God and of the Lamb—they are "clear as crystal" (Rev. 22:1). Again, we read in Ps. 119:140, "Thy Word is very pure: therefore Thy servant loveth it." The Scriptures are termed the "Holy Scriptures" because they are separated off from all other writings by virtue of their exalted spirituality and Divine purity. Once more, in Proverbs 30:5 we read, "Every word of God is pure." There is no admixture of error in God’s Word. In it there are no mistakes, no contradictions, no blemishes.

5. The manna was to be eaten. This brings us to the central and most important point in connection with our type. The manna was not given simply to look at, or admire; but to be eaten. It was for food. It was God’s provision to meet the bodily need of His people Israel. It is thus with the spiritual manna. God’s Word is to be turned to practical account. It is given to provide food for our souls. But in order to derive from it the nutriment we require we need to learn how to feed on the Bread of Life. Just as a neglect of suitable diet or proper feeding in the natural sphere results in a low condition of bodily health, so to neglect our spiritual food or to ignore the laws of spiritual dietetics results in a sickly state of soul. In all correct eating there are three things: appropriation, mastication, assimilation. Let us consider each one separately.

Appropriation. This is a point so obvious that many may think it is unnecessary to develop it. And yet it is just here that so many of God’s children fail. When I sit down to a well-spread table it is apparent that I cannot begin to eat everything before me. Nor is that required. The first thing necessary is to appropriate to myself a portion of the food before me. No matter how excellent the quality of the food may be, or how tastily prepared, it will avail me nothing to sit and admire it. I need to have a certain portion of it placed upon my own plate, and then to eat it.

It is so with the spiritual manna. The Word of God is exhaustless in its contents. In it is stored sufficient for the people of God in all ages. There is far more in it than ever I can possibly assimilate. What I must do is make an appropriation to my own soul’s needs. And this must be done just as definitely as the eating of my material food. We are anxious to be of real help here to all our readers, so let us be very simple.

Our first need is to appropriate. To appropriate means to take unto ourselves, to make our own. This was the initial lesson in connection with our salvation. The difference between an unbeliever and a believer is in the employment of the personal pronoun. An unbeliever may speak of the Savior, but only the believer can truthfully say "my Savior." Faith appropriates unto ourselves. Faith personalizes. When I read in Isaiah 53 concerning Christ that "He was wounded for our transgression," faith individualizes it and says, "He was wounded for my transgressions." This is what we mean by appropriation. We appropriated Christ when we took Him as our own personal Savior.

Now, just as we appropriated the Savior, so we need to appropriate the promises and the precepts of God’s Word. For example, when I read in Matthew 7:7, "Ask, and it shall be given you; speak, and ye shall find; knock, and it shall be opened unto you," faith makes it personal, and applying to myself what I read there. I say—"Ask, and it shall be given me; seek, and I shall find; knock, and it shall be opened unto me." And again, I read in Romans 8:32, "He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things," and faith takes this to myself. I apply it to my own case, and read, "How shall He not with Him also freely give me all things?"

A Scottish pastor once called on an aged saint of God. At once she handed the minister the Bible and asked him to read some portion to her—would that we had more like her today; many a pastor’s heart would be rejoiced if, when he called on his members, they desired him to read and pray with them instead of wanting him to discuss the gossip and scandal of the town. As the minister turned the pages he noticed that in the margins had been written the letters T. and T.P. He asked the old lady what these letters signified. She answered, Observe that they are always placed opposite some promise of God. T. means "tried," and T.P., "tried and proven." She had learned to feed on God’s Word. She had appropriated the promises unto herself. Have you learned this lesson yet, dear reader? God’s promises will afford you no comfort, and minister no strength to you until you make them your own. For example, I read in Philippians 4:19, "My God shall supply all your need according to His riches in glory by Christ Jesus," and when I really appropriate this to myself I shall say, "My God shall supply all Arthur Pink’s need."

It must be the same with the precepts of Scripture. The commands, the exhortations, the admonitions of the Bible, are not so many abstractions. No; they are a revelation of Gods will for me. I must read the Scriptures as addressed to me personally. When I come to some word of God which condemns my ways, I must not pass it over, but be honest and take it unto myself. May God give all of us grace to daily appropriate both His promises and precepts.

Mastication. After a certain portion of the food spread before me had been placed on my own plate and in my mouth, the next thing is to chew it, to chew it slowly and thoroughly. But in this matter most of us are serious offenders. We bolt our food. We swallow it before it has been properly masticated. We eat too hurriedly. That is the chief reason why so many suffer from dyspepsia—they give their stomachs the work to do which the teeth were intended to perform. A little food thoroughly masticated will supply far more nutrition to the system than a lot of food swallowed almost whole, and our general health would be much better, too.

This is equally true spiritually. Thousands of God’s children are grievous offenders here. They have never learned to use their spiritual teeth. The Bread of Life must be chewed if we are to derive from it the sustenance we so much need. What do I mean? This: meditation stands to reading as mastication does to eating. Re-read, and ponder this last sentence. Dear reader, you will derive far more benefit from a single verse of Scripture read slowly and prayerfully, and duly meditated upon, than you will from ten chapters read through hurriedly!

Meditation is well-nigh a lost art. And it is at the root of most of our troubles. How many complain that they find it so difficult to remember passages of Scripture, passages which they have read perhaps many times. But this is easily explained. It is because the passage was not turned over in the mind; it was not duly "pondered" (Luke 2:39). Did you ever notice that the "Blessed Man" of Psalm 1 "meditated" in God’s Law day and night? Meditation is a wonderful aid to fixing in our minds verses and passages of Scripture.

Let us give an illustration of what we mean by meditation. We select one of the most familiar verses in all the Bible (Ps. 23:4), "Yea, though I walk through the valley of the shadow of death I will fear no evil. for Thou art with me; Thy rod and Thy staff they comfort me." Now, as I begin to meditate upon this I take each word or expression separately and then ask them questions. The first thing that strikes my attention is the way in which the verse opens. It does not say "When I shall walk through the valley," but "Yea, though I walk." I ponder this over. I ask it a question; I say, why this indefinite language? Is it not certain that one day I shall be called on to walk through the valley of shadows? And then I remember that blessed word in 1 Corinthians 15:51. "We shall not all sleep, but we shall all be changed." Then I see why the Holy Spirit caused this Psalm to open thus.

Next I turn to the central thing in this verse—"the valley of the shadow of death." through which the believer, who does die, passes. I ask, Why is dying likened to walking through a "valley"? What are the thoughts suggested by this figure? As I turn this question over in my mind it soon occurs to me (as it should to anyone who gives it a little thought). Why, a "valley" suggests peacefulness, fertility beauty, and particularly, easy travel. A "valley" is the antithesis of a "mountain," which is difficult and dangerous to climb. In contradistinction, then. from climbing a mountain which is arduous and hazardous, death is likened to walking through a valley which is delightful and safe!

Then I go back to the beginning of the verse, and note thoughtfully each single word. As the believer comes to the end of his earthly pilgrimage he learns that death is simply like passing through a valley. Note he walks, not runs, as though afraid. Then, observe, "though I walk through." He does not stay in the "valley," but walks through it. Death is only a door through which the believer passes from these scenes of sin and sorrow to the realm of glory and bliss.

Next I observe that this "valley" is called the "shadow of death." Why is this? I must not hurry, or I shall be the loser. Let me continue pondering each word separately, so that I may extract its own peculiar sweetness. What is a "shadow"? Ah, how often it terrifies! How many of us, especially during childhood, were frightened by shadows! But if we had only walked right up to them we should have quickly discovered they were powerless to injure us. And how many a believer has filled the valley of death with terrifying phantoms! How fearfully has he contemplated these images of his own unbelief! O fellow-believer there is nothing, absolutely nothing, for thee to fear in death should it overtake you before the Lord Jesus returns. This valley is called "the valley of the shadow of death" because a "shadow" is the most harmless thing there is!

And now, as though at last the believer has fully grasped the blessedness of these beautiful figures, having discovered that Death is not a difficult and dangerous mountain to climb, but a "valley"—peaceful and easy-going—to pass through; having learned that in this valley there is nothing more terrifying than a "shadow" he now cries with exulting confidence, "I will fear no evil, for Thou art with me."

Here, then, is an example of what we mean by feeding on God’s Word. Meditation stands to reading as mastication does to eating. Take a single verse of Scripture at the beginning of the day; write it out on a slip of paper, and carry it with you wherever you go. Refresh your memory as opportunity occurs by re-reading it. Pray over it, and ask God to give you a blessing out of this verse; to reveal to you its beauty and preciousness. Then ponder each word separately. Ask the verse questions and seek to discover its deeper meaning. Suppose you are meditating on Psalm 34:7, "The angel of the Lord encampeth round about them that fear Him, and delivereth them." Ask such questions as these: Why "the angel"? who is it? "Encampeth"; note the perfect tense (continuous)—what is suggested by this figure? "Round about"—what is meant by this? "Them that fear Him"—am I one of them? "And delivereth them"—from what?—find answer from other Scriptures which speak of "deliver" and "deliverance."

Assimilation. This is the result of appropriation and mastication, and the chief end in view. The food which I eat is to supply the waste of the body. The food which I have masticated and digested is now taken up into my system, and is transmuted into blood and tissue, thereby affording health and strength. The food thus assimilated appears in the vigor of my step, the strength of my arm, the glow on my face. And now equipped, my system is able to ward off the disease germs which attack my body. All of this has its counterpart in the spiritual man. The food which I have taken into my soul, if properly digested, will build up the new nature. It will nourish faith, and supply the needed strength for my daily walk and service. Moreover, it will be a safeguard against the germs of temptation which assail me—"Thy Word have I hid in mine heart, that I might not sin against Thee" (Ps. 119:11).

Here, then, is the grand end in view. God’s Word is given us to feed upon, and this feeding is for the purpose of translating the Scriptures into the terms of daily living. The principles and precepts of the Bible must be incorporated into my life. The Word has not been assimilated until it has become the regulator of my walk and the dynamo of my service.

6. The manna was gathered daily. Then said the Lord unto Moses, "Behold I will rain bread from Heaven for you; and the people shall go out and gather a certain rate every day" (v. 4). The manna which Israel gathered today would not suffice them for tomorrow. A new supply must be secured each day. The spiritual application of this is very evident. The soul requires the same systematic attention as does the body, and if this be neglected and our spiritual meals are taken irregularly. the results will be equally disastrous. But how many fail at this very point! What would you think of a man who sat down to his Sunday dinner and tried to eat sufficient then, at one meal, to last him for the whole week? And yet that is precisely the method followed by multitudes of people with their spiritual food. The only time they get an adequate spiritual meal is on Sunday, and they make that last them for the remainder of the week. Is there any wonder that so many Christians are weak and sickly! O let us face the fact that our souls are in urgent need of a daily supply of the Bread of Life. Whatever else be left undone let us see to it that we regularly feed on the spiritual manna. Remember, it is not the amount of time spent, but the amount of heart which is put into the time which counts.

7. The manna was gathered in the morning. "And in the morning the dew lay round about the host. And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing" (vv. 13, 14). Here is a lesson which all of us need to seriously take to heart. It was in the early morning, before other things had time to occupy their attention, that God’s people of old gathered their daily supply of the manna. And this is recorded "for our learning." The Divine Word must not be given a secondary place if we would have God’s blessing upon us. What a difference it would make in many a Christian life if each day was BEGUN in God’s presence! How many, now weak and sickly, would become strong in the Lord and in the power of His might if they formed the habit of feeding each morning on the Bread of Life! If the soul was fed at the time of "the dew," strength would be obtained and we should be equipped for the duties that lay before us and girded for the temptations which confronted us throughout the day!

Let no reader complain that he has not the time. You may not have time for the careful study of a whole chapter each morning, though even that is to be seriously questioned, but certain it is that you have time to prayerfully select one verse of Scripture and write it out on a piece of paper and attempt to commit it to memory, consulting it during your spare minutes through the day, on the train, or the streetcar, if needs be—the writer memorized the whole epistle of Ephesians on the streetcar, a verse at a time. Certain it is that you do have time to meditate on this one verse throughout the day, and to ponder each word separately. And after the labors of the day are over you may sit down (if only for five minutes) and look up the parallel passages, given in the marginal references. If you will do this daily you will be surprised and delighted at the incalcuable blessing it will bring to your soul. "Seek ye first the kingdom of God and His righteousness" (Matthew 6:33).

8. The manna was obtained by labor. "We are reminded by the gathering of it of the Lord’s words, ‘Labor for the meat.’ They did not indeed labor to bring it from Heaven: their labor was to gather it when rained down to them from thence. And here we find that they had to use diligence. It would not keep; they could not lay up a stock for the future: every day they had afresh to be employed with it. If they were not out early and the sun rose upon it, it melted. And here is where diligence on our part is so much needed. Would that we understood this, beloved brethren, better! Manna did not fall into their mouths, but around their tent. They had to use diligence to gather it. Do we understand the necessity of diligence in the apprehension of Divine things? Do we understand that the character of the Word of God is such, as that however plain in a sense it may be, yet it ministers in fact its fullness only to those who have earnestness of heart to seek it. Only ‘if thou criest after knowledge’ says the wise man, ‘and lifted up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord and find the knowledge of God.’ And yet He adds for the Lord giveth wisdom.’ But He gives it according to the rules of His own holy government.

"Labor is here, therefore, very specially needed; not that the labor simply by itself is anything; not that man’s efforts only can ever here procure for himself what God alone supplies, but still God seeks from us that diligence which shows our apprehension of the treasure that His Word is. He does not give to carelessness or indolence of soul, nor is faith simply a receiver here, but a worker with God" (Mark Grant.) Before "an omer" could be gathered much labor was entailed, for them manna was "a small round thing."

9. The manna was gathered by stooping. It grew not upon the trees, but fell upon the ground. In order to obtain it the Israelites had to go down on their knees. How significant, and how accurate the type! Diligence on our part is required if we are to appropriate from the Word that which our souls need. But something more than diligence is necessary. There must be dependence upon God, the Author of the Word. There must be a seeking from Him. We must get down on our knees and cry, "Open Thou mine eyes, that I may behold wondrous things out of Thy Law."

10. Some gathered more, some less. "And the children of Israel did so, and gathered some more, some less" (v. 17). How like what we find around us today! Some Christians confine themselves to the Psalms and the Gospels, rarely referring to any other section of the Bible. Others study the Church Epistles, but neglect the prophetical portions. A few study the Old Testament, as well as the New, and derive immeasurable delight in the wonderful types to be found there on almost every page. It is also true with the spiritual manna that some "gather more, some less."

11. What was gathered must be used. "Let no man leave of it till the morning" (v. 19). Divine truth is not to be hoarded up, but turned to present profit. We are to use what God has given us. We are first to walk in the truth ourselves, and then to recommend it to others. As the Lord gives us opportunities it is our happy privilege to pass on to others what He has given to us. It is in this way that Christian fellowship becomes most helpful—when we spend an hour, or even a few minutes, with a fellow-believer and discuss together the things of God, instead of the things of the world.

12. The manna was incomprehensible to the natural man. "And when the children of Israel saw it they said one to another it is manna: for they wist (knew) not what it was" (v. 15). There was something about this manna which the Israelites could not understand. It was different from anything else they had ever seen. They possessed no knowledge of it. The very word "manna" means "What is it"? "They wist not what it was." Thus it is also with that which the manna prefigured. The unregenerate are unable to comprehend the Scriptures: "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. 2:14).

13. The manna was despised by the mixed multitude. "And the mixed multitude that was among them fell a lusting and the children of Israel also wept again, and said, Who shall give us flesh to eat? We remember the fish which we did eat in Egypt freely: the cucumbers, and the melons, and the leeks, and the onions, and the garlic: But now our soul is dried away: there is nothing at all, besides this manna before our eyes" (Num. 11:4-6). Israel were not alone as they came forth from Egypt. They were accompanied by "A mixed multitude" which had, doubtless, been deeply impressed by Jehovah’s plagues and interventions on Israel’s behalf, but who had no knowledge of God for themselves. Just so it is today; side by side with the wheat grows the tares. There is a "mixed multitude" in the Christian profession, and these like their ancient forefathers, despise the manna. They have no relish for spiritual things. They may own a Bible, perhaps one with all expensive binding and beautifully gilded; but its contents are dry and incipid to them.

14. The manna was preserved in the Ark. "And Moses said unto Aaron, ‘Take a pot, and put an omer full of manna therein, and lay it up before the Lord to be kept for your generations.’ (v. 33). Hebrews 9:4 tells us that it was a ‘golden pot.’ This is very striking. The manna was not to be stored up in the tents of the Israelites for a single day; yet here we see it preserved for almost forty years in the Tabernacle. It was to be kept for the land of Canaan. And so with the antitype: while we cannot feed on yesterday’s experience and make that satisfy the need of today, nevertheless, our experiences from day to day in the wilderness will be found again with rich and blessed fruitage. The ‘golden pot’ in which the manna was stored tells of what a high value God sets upon that which it typified. The fact that the manna was kept in the ark till Canaan was reached, tells of how God has preserved the Scriptures all through the ages.

15. The manna lasted until Canaan was reached. "And the children of Israel did eat manna forty years until they came to a land inhabited: they did eat manna until they came unto the borders of the land of Canaan" (v. 35). This tells of what an inexhaustible supply God has for His people. To the end of the wilderness journey the manna continued. And thank God this is true of the spiritual manna. The grass withereth and the flower fadeth, but the Word of the Lord endureth forever. We may be in the "last days" of this age; the "perilous times" may be upon us; but we still have God’s blessed word. May we prize it more highly, read it more carefully, study it more diligently.

Here is the grand secret of a healthy and vigorous spiritual life. It is by earnestly desiring the sincere (pure) milk of the Word, that we grow thereby. It is by daily feeding on the Bread of Life that we obtain the strength which we need. It is through having God’s Word in our hearts that we are kept from sinning against. Him. And it is in this way that we should be able to say with Jeremiah, "Thy words were found and I did eat them; and Thy Word was unto me the joy and rejoicing of mine heart" (15:16).

Note: See

"Ancient of Days"By Dr Jerry Wayne Bernard
Bernard Bible Institute
Library in the Palms Research Center
2328 Via Saldivar Street
Glendale CA 91208-1953

"Doc Notes" Into the wilderness (part21)

2011-10-24T01:31:00.002+02:00

Dear Gentle Readers,

I do hope you are enjoying these studies as much as I enjoy bringing them to you. So let's get to work!

"So Moses brought Israel from the Red Sea, and they went out into the wilderness of Shur" (15:22). When God separates a people unto Himself, it is not only needful that that people should be redeemed with "precious blood," and then brought near as purged worshippers, but it is also part of God’s wise purpose that they should pass through the wilderness ere they enter into the promised inheritance. Two chief designs are accomplished thereby. First, the trials and testings of the wilderness make manifest the evil of our hearts, and the incurable corruption of the flesh, and this in order that we may be humbled—"to hide pride" from us; and that we may prove by experience that entrance into the inheritance itself is also and solely a matter of sovereign grace, seeing that there is no worthiness, yea, no "good thing" in us. Second, inasmuch as when Jehovah leads His people into the wilderness He goes with them and makes His presence and His love manifest among them. Inasmuch as it is His purpose to display His power in saving His redeemed from the consequences of their failures, and thus make their need the opportunity of lavishing upon them the riches of His grace, we are made to see not only Israel, but God with them and for them in the waste howling desert.

Trial and humiliation are not "the end of the Lord" (Jam. 5:11), but are rather the occasions for fresh displays of the Father’s long-sufferance and goodness. The wilderness may and will make manifest the weakness of His saints, and, alas! their failures, but this is only to magnify the power and mercy of Him who brought them into the place of testing. Further: God has in view our ultimate wellbeing—that He may "do thee good at thy latter end" (Deut. 6:18); and when the trials are over, when our faithful God has supplied our "every need," all, all shall be found to be to His honor, praise, and glory. Thus God’s purpose in leading "His people through the wilderness was (and is) not only that He might try and prove them (Deut. 8:2-5), but that in the trial He might exhibit what He was for them in bearing with their failures and in supplying their need. The "wilderness," then, gives us not only a revelation of ourselves, but it also makes manifest the ways of God.

"So Moses brought Israel from the Red Sea, and they went out into the wilderness of Shur." This is the first time that we read of them being in "the wilderness." In 13:18 we are told that "God led the people about the way of the wilderness," but that they had not then actually entered it is clear from v. 20—"And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness." But now they "went out into the wilderness." The connection is very striking and instructive. It was their passage through the Red Sea which introduced God’s redeemed to the wilderness. Israel’s journey through the Red Sea speaks of the believer’s union with Christ in His death and resurrection (Rom. 6:3, 4): Typically, Israel were now upon resurrection-ground. That we may not miss the force of this, the Holy Spirit has been careful to tell us that "Moses brought Israel from the Red Sea, and they went out into the wilderness of Shur; and they went three days in the wilderness." Here, as in many other passages, the "three days" speaks of resurrection (1 Cor. 15:4).

It is only when the Christian’s faith lays hold of his oneness with Christ in His death and resurrection, recognizing that he is a "new creature" in Him, that he becomes conscious of "the wilderness." Just in proportion as we apprehend our new standing before God and our portion in His Son, so will this world become to us a dreary and desolate wilderness. To the natural man the world offers much that is attractive and alluring; but to the spiritual man all in it is only "vanity and vexation of spirit." To the eye of sense there is much in the world that is pleasant and pleasing; but the eye of faith sees nothing but death written across the whole scene—"change and decay in all around I see." It has much which ministers to "the lust of the flesh, the lust of the eye, and the pride of life," but nothing whatever for the new nature. So far as the spiritual life is concerned, the world is simply a wilderness—barren and desolate.

The wilderness is the place of travelers, journeying from one country to another; none but a madman would think of making his home there. Precisely such is this world. It is the place through which man journeys from time to eternity. And faith it is which makes the difference between the way in which men regard this world. The unbeliever, for the most part, is content to remain here. He settles down as though he is to stay here forever. "Their inward thought is, their houses shall continue forever, and their dwelling-places to all generations; they call their land after their names" (Ps. 49:11). Every effort is made to prolong his earthly sojourn, and when at last death claims him, he is loath to leave. Far different is it with the believer, the real believer. His home is not here. He looks "for a city which hath foundations whose builder and maker is God" (Heb. 11:10). Consequently, he is a stranger and pilgrim here (Heb. 11:13). It is of this the "wilderness" speaks. Canaan was the country which God gave to Abraham and his seed, and the wilderness was simply a strange land through which they passed on their way to their inheritance.

"And they went three days in the wilderness, and found no water" (v. 22). This is the first lesson which our wilderness-life is designed to teach us. There is nothing down here which can in anywise minister to that life which we have received from Christ. The pleasures of sin, the attractions of the world, no longer satisfy. The things which formerly charmed, now repel us. The companionships we used to find so pleasing have become distasteful. The things which delight the ungodly only cause us to groan. The Christian who is in communion with his Lord finds absolutely nothing around him which will or can refresh his thirsty soul. For him the shallow cisterns of this world have run dry. His cry will be that of the Psalmist: "O God, Thou art my God; early will I seek Thee; my soul thirsteth for Thee, my flesh longeth for Thee, in a dry and thirsty land, where no water is" (Ps. 63:1). Ah, here is the believer’s Resource: God alone can satisfy the longings of his heart. Just as he first heeded the gracious words of the Savior, "If any man thirst, let him come unto Me, and drink"(John 7:37), so must he continue to go to Him who alone has the Water of Life.

"And 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" (v. 23). A sore trial, a real test, was this. Three days’ journey in the hot and sandy wilderness without finding any water; and now that water is reached, behold, it is "bitter!" "How often this is the case with the young believer, aye, and with the old one, too. We grasp at that which we think will satisfy, and only find bitter disappointment. Has it not proved so? Have you tried the pleasures, or the riches, or the honors of the world, and only found them bitter? You are invited to a gay party. Once this would have been very delightful; but now, how bitter to the taste of the new nature! How utterly disappointed you return home. Have you set your heart on some earthly object? You are permitted to obtain it; but how empty! Yea, what you expected to yield such satisfaction only brings sorrow and emptiness" (C. Stanley).

Israel were now made to feel the bareness and bitterness of the wilderness. With what light hearts did they begin their journey across it? Little prepared were they for what lay before them. To go three days and find no water, and when they reached some to find it bitter! How differently had they expected from God! How natural for them, after experiencing the great work of deliverance which He had wrought for them, to count on Him providing a smooth and easy path for them. So, too, is it with young Christians. They have peace with God and rejoice in the knowledge of sins forgiven. Little do they (or did we) anticipate the tribulations which lay before them. Did not we expect things would be agreeable here? Have we not sought to make ourselves happy in this world? And have we not been disappointed and discouraged, when we found "no water." and that what there is was "bitter?" Ah, we enter the wilderness without understanding what it is! We thought, if we thought at all, that our gracious God would screen us from sorrow. Ah, dear reader, it is at God’s right hand, and not in this world, that there are "pleasures for evermore."

As we have said, the "wilderness" accurately symbolizes and portrays this world, and the first stage of the journey forecasts the whole! Drought and bitterness are all that we can expect in the place that owns not Christ. How could it be otherwise? Does God mean for us to settle down and be content in a world which hates Him and which cast out His beloved Son? Never! Here, then, is something of vital importance for the young Christian. I ought to start my wilderness journey expecting nothing but dearth. If we expect peace instead of persecution, that which will make us merry rather than cause us to groan, disappointment and disheartenment at not having our expectations realized, will be our portion. Many an experienced Christian would bear witness that most of his failings in the wilderness are to be attributed to his starting out with a wrong view of what the wilderness is. Ease and rest are not to be found in it, and the more we look for these, the keener will be our disappointment. The first stage in our journey must proclaim to us, as to Israel, what the true nature of the journey is. It is Marah.

"And the people murmured against Moses, saying, What shall we drink?" (v. 24). Very solemn is this. Three days ago this people had been singing, now they are murmuring. Praising before the Red Sea gives place to complaining at Marah! A real trial was this experience, but how sadly Israel failed under it. Just as before, when they saw the Egyptians bearing down upon them at Pihahiroth, so now once more they upbraid Moses for bringing them into trouble. They appeared to have overlooked entirely the fact that they had been led to Marah by the Pillar of Cloud (13:22)! Their murmuring against Moses was, in reality, murmuring against the Lord. And so it is with us. Every complaint against our circumstances, every grumble about the weather, about the way people treat us, about the daily trials of life, is directed against that One Who "worketh all things after the counsel of His Own will (Eph. 1:11). Remember, dear reader, that what is here recorded of Israel’s history is "written for our admonition" (1 Cor. 10:11). There is the same evil heart of unbelief and the same rebellious will within us as were in the Israelites. Therefore do we need to earnestly seek grace that the one may be subdued and the other broken.

And what was the cause of their "murmuring?" There can be only one answer: their eye was no longer upon God. After the wonders of Jehovah’s power which they had witnessed in Egypt, and their glorious deliverance at the Red Sea, it ought to have been unmistakably evident to them that He was for and with them in very truth. But so far from recognizing this, they do not seem to have given Him a single thought. They speak as if they had to do with Moses only. And is it not frequently so with us? When we reach Marah, do we not charge some fellow-creature with being responsible for our hard lot? Some friend in whom we trusted, some counselor whose advice we respected, some arm of flesh on which we leaned has failed us, and we blame them because of the "bitter waters!"

"And he cried unto the Lord" (v. 25). Moses did what Israel ought to have done—he took the matter to God in prayer. This is what our "Marah’s" are for—to drive us to the Lord. I say "drive," for the tragic thing is that most of the time we are so under the influence of the flesh that we become absorbed with His blessings, rather than with the Blesser Himself. Not, perhaps, that we are entirely prayer-less, but rather that there is so little heart in our prayers. It is sad and solemn, yet nevertheless true, that it takes a "Marah" to make us cry unto God in earnest. "They wandered in the wilderness in a solitary way; they found no city to dwell in. Hungry and thirsty their soul fainted in them. THEN they cried unto the Lord in their trouble, and He delivered them out of their distresses . . . Therefore He brought down their heart with labor; they fell down, and there was none to help. THEN they cried unto the Lord in their trouble, and He saved them out of their distresses . . . Their soul abhorreth all manner of meat; and they drew near unto the gates of death, THEN they cry unto the Lord in their trouble, and He saveth them out of their distresses... They reel to and fro, and stagger like a drunken man, and are at their wits’ end. THEN they cry unto the Lord in their trouble, and He bringeth them out of their distresses" (Ps. 107:4, 5, 12, 13, 18, 19, 27, 28). Alas that this is so often true of writer and reader.

"And he cried unto the Lord; and the Lord showed him a tree, which, when he had cast into the waters, the waters were made sweet" (v. 25). Moses did not cry unto God in vain. The One who has provided redemption for His people is the God of all grace, and with infinite long-sufferance does He bear with them. The faith of Israel might fail, and instead of trusting the Lord for the supply of their need, give way to murmuring; nevertheless, He came to their relief. So with us. How true it is that "He hath not dealt with us after our sins, nor rewarded us according to our iniquities" (Ps. 103:10). But on what ground does the thrice Holy One deal so tenderly with His erring people? Ah, is it not beautiful to see that at this point, too, our type is perfect—it was in response to the cries of an interceding mediator that God acted. In His official character Moses is seen all through as the one who came between God and Israel. It was in response to his cry that the Lord came to Israel’s relief! And blessed be God there is also One who "ever liveth to make intercession for us" (Heb. 7:25), and on this ground God deals tenderly with us as we pass through the wilderness: "If any man sin we have an Advocate with the Father, Jesus Christ the Righteous" (1 John 2:1).

The form which God’s response took on this occasion is also deeply significant and instructive. He showed Moses "a tree." The "tree" had evidently been there all the time, but Moses saw it not, or at least knew not its sweetening properties. It was not until the Lord "showed him" the tree that he learned of the provision of God’s grace. This shows how dependent we are upon the Lord, and how blind we are in ourselves. Of Hagar we read, "And God opened her eyes, and she saw a well of water" (Gen. 21:19). So in 2 Kings 6:17 we are told, "And the Lord opened the eyes of the young man, and he saw; and, behold, the mountain was full of horses and chariots of fire round about Elisha." Clearly "the hearing ear, and seeing eye, the Lord hath made even both of them" (Prov. 20:12).

And what was it that the Lord "showed" Moses? It was "a tree." And what did this "tree" which sweetened the bitter waters, typify? Surely it is the person and work of our Blessed Savior—the two are inseparably connected. There are several Scriptures which present Him under the figure of a "tree." In the 1st Psalm it is said, "He shall be like a tree planted by the rivers of water, that bringeth forth His fruit in His season, His leaf also shall not wither; and whatsoever He doeth shall prosper" (v. 3). Again, in Song of Solomon 2:3 we read, "As the apple tree among the trees of the wood, so is my Beloved among the sons. I sat down under His shadow with great delight, and His fruit was sweet to my taste." Here is the second great lesson of our wilderness-life—nothing can sweeten the bitter cup of our earthly experiences except reposing under the shadow of Christ Sit down at His feet, dear reader, and you shall find His fruit "sweet" unto your taste, and His words sweeter than the honey or the honey-comb.

But the "tree" also speaks of the cross of Christ: "Who His own self bare our sins in His own body on the Tree" (1 Pet. 2:24), "The cross of Christ is that which makes what is naturally bitter sweet to us. It is the fellowship of His sufferings (Phil. 3:10), and the knowledge of its being that, what suffering can it not sweeten! . . . Let us remember here that these sufferings of which we speak are therefore sufferings which are peculiar to us as Christians. This ‘bitterness’ of death in the wilderness is not simply the experience of what falls to the common lot of man to experience. It is not the bitterness simply of being in the body—of enduring the ills which, they say, flesh is heir to. It is the bitterness which results from being linked with Christ in His own path of suffering here. ‘If we suffer with Him we shall also reign with Him.’ Marsh then is sweetened by this ‘tree’; the cross, the cross of shame; the cross which was the mark of the world’s verdict as to Him—the cross it is that sweetens the struggles. If we endure shame and rejection for Him, as His, we can endure it, and the sweet reality of being linked with Him makes Marsh itself drinkable" (Mr. Grant). A beautiful illustration is furnished in Acts 16. There we see Paul and Silas in the prison of Philippi; they were cruelly scourged, and then thrown into the innermost dungeon. Behold them in the darkness, feet fast in the stocks, and backs bleeding. That was "Marah" for them indeed. But how were they employed? They "sang praises," and sang so lustily that the other prisoners heard them (Acts 16:25). There we see the "tree" sweetening the bitter waters. How was it possible for them to sing under such circumstances? Because they rejoiced that they were "counted worthy to suffer shame for "His name" (Acts 5:41)! This, then, is how we are to use the Cross in our daily lives—to regard our Christian trials and afflictions as opportunities for having fellowship with the sufferings of the Savior.

"There He made for them a statute and an ordinance, and there he proved them and said, If thou wilt diligently hearken to the voice of the Lord thy God and wilt do that which is right in His sight, and wilt give ear to His commandments, and keep all His statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians" (vv. 25, 26). It is very important to mark the context here. Nothing had been said to Israel about Jehovah’s "statutes and commandments" while they were in Egypt. But now that they were redeemed, now that they had been purchased for Himself, God’s governmental claims are pressed upon them. The Lord was dealing with them in wondrous grace. But grace is not lawlessness. Grace only makes us the more indebted to God. Our obligations are increased not cancelled thereby. Grace reigns "through righteousness," not at the expense of it (Rom. 5:21). The obligation of obedience can never be liquidated so long as God is God. Grace only establishes on a higher basis what we most emphatically and fully OWE to Him as His redeemed creatures.

This principle runs throughout the Scriptures and applies to every dispensation: blessing is dependent upon obedience. Israel were to be immune from the diseases of Egypt only so long as they hearkened diligently to the voice of the Lord their God and did that which was right in His sight! But let us be clear on the point. The keeping of God’s commandments has nothing to do with our salvation. Israel here were already under the blood and had been, typically, brought through death on to resurrection-ground. Yet now the Lord reminds them of His commandments and statutes. How far wrong, then, are they who contend that the law has nothing to do with Christians? True, it has nothing to do with their salvation. But it is needful for the regulation of their walk. Believers, equally with unbelievers, are subject to God’s government. Failure to recognize this, failure to conform our daily lives to God’s statutes, failure to obey His commandments, will not forfeit our salvation, but it will bring down upon us the chastening "plagues" of our righteous Father (John 17:25).

A separate word is called for upon the closing sentence of verse 26: "For I am the Lord that healeth thee." This has been seized upon by certain well-meaning people whose zeal is "not according to knowledge." They have detached this sentence of Scripture and "claimed" the Lord as their Healer. By this they mean that in response to their appropriating faith God recovers them from sickness without the use of herbs or drugs. From it they deduce the principle that it is wrong for a believer to have recourse to any doctor or medical aid. The Lord is their Physician, and it is distrust of Him to consult an earthly physician. But if this scripture be examined in its context, it will be found that instead of teaching that God disdains the use of means in the healing of His people, He employs them. The bitter waters of Marah were healed not by a peremptory fiat from Jehovah, but by a "tree" being cast into them! Thus, in the first reference to "healing" in the Bible we find God deliberately choosing to employ means for the healing and health of His people. Similarly, did He bless Elisha in the use of means (salt) in healing the waters at Jericho (2 Kings 2:19-22). Similarly did God instruct His servant Isaiah to use means (a fig-poultice) in the healing of Hezekiah. So also in Psalm 104:14 we read, "He causeth the grass to grow for the cattle and here for the service of man; that he may bring forth good out of the earth." So we find the apostle Paul exhorting Timothy to take a little wine for his stomach’s sake (1 Tim. 5:23). Even on the new earth God will use means for healing the bodies of the nations which have lived through the millenium without dying and being raised in glorified bodies: "The leaves of the tree were for the healing of the nations" (Rev. 22:2).

"And they came to Elim, where were twelve wells of water, and three-score and ten palm trees, and they encamped there by the waters" (v. 27). This does not conflict with our remarks upon the previous verses. Elim is the complement to Marah, and this will be the more evident if we observe their order. First, the bitter waters of Marah sweetened by the tree, and then the wells of pure water and the palm trees for shade and refreshment. Surely the interpretation is obvious: when we are walking in fellowship with Christ and the principle of His cross is faithfully applied to our daily life, not only is the bitterness of suffering for His sake sweetened, but we enter into the pure joys which God has provided for His own, even down here. "Elim" speaks, then, of the satisfaction which God gives to those who are walking with Him in obedience. This joy of heart, this satisfaction of soul, comes to us through the ministry of the Word—hence the significance of the twelve "wells" and the seventy "palm trees"; the very numbers selected by Christ in the sending forth of His apostles. (See Luke 9:1-10:1!) May the Lord grant that we shall so heed the lesson of Marah that Elim will be our happy lot.

To be continued...

"Doc Notes" The song of Israel Part 20

2011-10-20T10:15:00.002+02:00

Gentle readers,

Exodus 15 contains the first song recorded in Scripture. Well has it been said, "It is presumably the oldest poem in the world, and in sublimity of conception and grandeur of expression, it is unsurpassed by anything that has been written since. It might almost be said that poetry here sprang full-grown from the heart of Moses, even as heathen mythology fables Minerva come full-armed from the brain of Jupiter. Long before the ballads of Homer were sung through the streets of the Grecian cities, or the foundation of the Seven-hilled metropolis of the ancient world was laid by the banks of the Tiber, this matchless ode, in comparison with which Pindar is tame, was chanted by the leader of the emancipated Hebrews on the Red Sea shore; and yet we have in it no polytheism, no foolish mythological story concerning gods and goddesses, no gilding of immorality, no glorification of mere force; but, instead, the firmest recognition of the personality, the supremacy, the holiness, the retributive rectitude of God. How shall we account for all of this? If we admit the Divine legation and inspiration of Moses, all is plain; if we deny that, we have in the very existence of this Song, a hopeless and insoluble enigma. Here is a literary miracle, as great as the physical sign of the parting of the Sea. When you see a boulder of immense size, and of a different sort of stone from those surrounding it, lying in a valley, you immediately conclude that it has been brought hither by glacier action many, many ages ago. But here is a boulder-stone of poetry, standing all alone in the Egyptian age, and differing entirely in its character from the sacred hymns either of Egypt or of India. Where did it come from? Let the rationalist furnish his reply; for me it is a boulder from the Horeb height whereon Moses communed with the great I AM—when he saw the bush that burned but yet was not consumed—and left here as at once a witness to his inspiration, and the nations’ gratitude" (W. M. Taylor, Moses the Law-giver).

This first Song of Scripture has been rightly designated the Song of Redemption, for it proceeded from the hearts of a redeemed people. Now there are two great elements in redemption, two parts to it. we may say: redemption is by purchase and by power. Redemption therefore differs from ransoming, though they are frequently confounded. Ransoming is but a part of redemption. The two are clearly distinguished in Scripture. Thus in Hosea 13:14 the Lord Jesus by the Spirit of Prophecy declares, "I will ransom them from the power of the grave; I will redeem them from death." And again we read, "For the Lord bath redeemed Jacob and ransomed him from the hand of him that was stronger than he" (Jer. 31:11). So in Ephesians 1:14 we read, "which is the earnest of our inheritance until the redemption of the purchased possession."

Ransoming is the payment of the price; redemption, in the full sense, is the deliverance of the persons for whom the price was paid. It is the latter which is the all-important item. Of what use is the ransom if the captive be not released? Without actual emancipation there will be no song of praise. Who would ever thank a ransomer that left him in bondage? The Greek word for "Redemption" is rendered "deliverance" in Hebrews 11:35—"And others were tortured not accepting deliverance." "Not accepting deliverance" means release from their affliction, i.e., not accepting it on the terms of their persecutors, namely, upon condition of apostasy. The twofold nature of Redemption is the key to that wondrous and glorious vision described in Revelation 5. The "book" there, is the Redeemer’s title-deeds to the earth. Hence his dual character; "Lamb"—the Purchaser; "Lion"—the powerful Emancipator.

On the Passover-night Israel were secured from the doom of the Egyptians; at the Red Sea they were delivered from the Power of the Egyptians. Thus delivered—"redeemed" they sang. It is only a redeemed people, conscious of their deliverance, that can really praise Jehovah, the Deliverer. Not only is worship impossible for those yet dead in trespasses and sins, but intelligent worship cannot be rendered by professing Christians who are in doubt as to their standing before God. And necessarily so. Praise and joy are essential elements of worship; but how can those who question their acceptance in the Beloved, who are not certain whether they would go to Heaven or Hell should they die this moment,—how could such be joyful and thankful? Impossible! Uncertainty and doubt beget fear and distrust, and not gladness and adoration. There is a very striking word in Psalm 106:12 which throws light on Exodus 15:1—"Then believed they His words; they sang His praise."

"Then sang Moses and the children of Israel this song unto the Lord" (15:1). "Then." When? When "the Lord saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore" (14:30). A close parallel is met with in the book of Judges. At the close of the 4th chapter we read, "So God subdued on that day Jabin the King of Canaan before the children of Israel. And the hand of the children of Israel prospered, and prevailed against Jabin the king of Canaan, until they had destroyed Jabin king of Canaan" (vv. 23, 24). What is the immediate sequel to this deliverance of Israel from Jabin? This: "then sang Deborah and Barak the son of Abinoam on that day, saying, Praise ye the Lord for the avenging of Israel" (5:1). An even more blessed example is furnished in Isaiah. The 53rd chapter of this prophecy (in its dispensational application) contains the confession of the Jewish remnant at the close of the Tribulation period. Then will their eyes be opened to see that the One whom their nation "despised and rejected" was, in truth, the Sin-Bearer, the Savior. Once their faith lays hold of this, once they have come under the virtue of Christ’s atoning sacrifice, everything is altered. The very first word of Isaiah 54 is, "Sing O barren thou that didst not bear; break forth into singing."

"Then sang Moses and the children of Israel." What a contrast is this from what was before us in the earlier chapters! While in the house of bondage no joyful strains were upon the lips of the Hebrews. Instead, we read that they "sighed by reason of the bondage, and they cried . . . and God heard their groaning." But now their sighing gives place to singing; their groans to praising. They are occupied no longer with themselves, but with the Lord. And what had produced this startling change? Two things: the blood of the Lamb, and the power of the Lord. It is highly significant, and in full accord with what we have said above, that we never read in Scripture of angels "singing." In Job 38:7 they are presented as "shouting," and in Luke 2:13 they are seen "praising" God, while in Revelation 5:11, 12 we hear them "saying," Worthy is the Lamb. Only the redeemed "sing!"

"Then sang Moses and the children of Israel this song unto the Lord." And what did they sing about? Their song was entirely about Jehovah. They not only sang unto the Lord, but they sang about Him! It was all concerning Himself, and nothing about themselves. The word "Lord" occurs no less than twelve times within eighteen verses! The pronouns "He," "Him," "Thy," "Thou," and "Thee" are found thirty-three times!! How significant and how searching is this! How entirely different from modern hymnology! So many hymns today (if "hymns" they deserve to be called) are full of maudlin sentimentality, instead of Divine adoration. They announce our love to God instead of His for us. They recount our experiences, instead of His mercies. They tell more of human attainments, instead of Christ’s Atonement. Sad index of our low state of spirituality! Different far was this Song of Moses and Israel: "I will exalt Him" (v. 3), sums it all up. "I will sing unto the Lord, for He hath triumphed gloriously: the horse and his rider hath He thrown into the sea" (v. 1). How many there are who imagine that the first thing for which we should praise God is our own blessing, what He has done for us! But while that is indeed the natural order, it is not the supernatural. Where the Spirit of God is fully in control He always draws out the heart unto God. It was so here. So much was self forgotten, the Deliverer alone was seen. "Out of the abundance of the heart the mouth speaketh," and where the heart is really occupied with the Lord, the mouth will tell forth His praises. "The Lord is my strength and song." Beautiful and blessed was this first note struck by God’s redeemed. O that our hearts were so set upon things above that He might be the constant theme of our praise—"singing and making melody in your hearts unto the Lord" (Eph. 5:19).

"I will sing unto the Lord, for He hath triumphed gloriously; the horse and his rider bath He thrown into the sea." The theme of this song is what the Lord had done: He had delivered His people and destroyed their enemies. Israel began by magnifying the Lord because in overthrowing the strength of Egypt He had glorified Himself. This is repeated in various forms: "Thy right hand O Lord, is become glorious in power: Thy right hand, O Lord, bath dashed in pieces the enemy. And in the greatness of Thine excellency Thou hast overthrown them that rose up against Thee" (vv. 6, 7). Joy is the spontaneous overflowing of a heart which is occupied with the person and work of the Lord, it ought to be a continuous thing—"Rejoice in the Lord alway"—in the Lord, not in your experiences nor circumstances; "and again I say, Rejoice" (Phil. 4:4).

"The Lord is my strength and song" (v. 2). The connecting of these two things is significant. Divine strength and spiritual song are inseparable. Said Nehemiah, "The joy of the Lord is your strength" (8:10). Just as assurance leads to rejoicing, so rejoicing is essential for practical holiness. Just in proportion as we are rejoicing in the Lord shall we have power for our walk.

"And He is become my salvation" (v. 2). Not until now could Israel, really, say this. Not until they had been brought right out of the Enemy’s land and their foes had been rendered powerless by death, could Israel sing of salvation. It is a very striking thing that never once is a believer found saying this in the book of Genesis. Not that Abel, Enoch, Noah, Abraham, were not saved; truly they were; but the Holy Spirit designedly reserved this confession for the book which treats of "Redemption." And even here we do not find it until the Red Sea is reached. In 14:13 Moses said, "Fear ye not, stand still and see the salvation of the Lord, which He will show to you today." And now Jehovah had "shown" it to them, and they can exclaim, "The Lord is become my salvation."

"He is my God, and I will prepare Him an habitation" (v. 2). Beautiful is this. A spirit of true devotion is here expressed. An "habitation" is a dwelling-place. It was Jehovah’s presence in their midst that their hearts desired. And is it not ever thus with the Lord’s redeemed—to enjoy fellowship with the One who has saved us! True, it is our happy privilege to enjoy communion with the Lord even now, but nevertheless the soul pants for the time when everything that hinders and spoils our fellowship will be forever removed—"Having a desire to depart, and to be with Christ; which is far better" (Phil. 1:23). Blessed beyond words will be the full realization of our hope. Then shall it be said, "Behold the Tabernacle of God is with men, and lie 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; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away" (Rev. 21:3, 4).

"The Lord is a man of war: The Lord is His name" (v. 3). This brings before us an aspect of the Divine character which is very largely ignored today. God is "light" (1 John 1:5) as well as "love;" holy and righteous, as well as longsuffering and merciful. And because He is holy, He hates sin; because He is righteous, He must punish it. This is something for which the believer should rejoice; if he does not, something is wrong with him. It is only the sickly sentimentality of the flesh which shrinks from believing and meditating upon these Divine perfections. Far different was it here with Israel at the Red Sea. They praised God because He had dealt in judgment with those who so stoutly defied Him. They looked at things from the Divine viewpoint. They referred to Pharaoh and his hosts as God’s enemies, not as theirs. "In the greatness of Thine excellency Thou hast overthrown them that rose up against Thee" (v. 7). The same thing is seen in Revelation 18 and 19. Immediately after the destruction of Babylon by the fearful plagues of God, we read, "And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honor, and power, unto the Lord our God; for true and righteous are His judgments; for He hath judged the great whore which did corrupt the earth with her fornication, and bath avenged the blood of His servants at her hand. And again they said, Alleluia"(Rev. 19:1-3).

Far different were the sentiments of Israel here than those which govern most our moderns. When they magnified Jehovah as a Man of War their meaning is clearly expressed in the next words of their song: "Pharaoh’s chariots and his hosts hath He cast into the sea; his chosen captains also are drowned in the Red Sea. The depths have covered them; they sank into the bottom as a stone." They did not regard this Divine judgment as a reflection upon God’s character; instead, they saw in it a display of His perfections. "He hath triumphed gloriously." Thy right hand, O Lord, is become glorious in power... in the greatness of Thine excellency Thou hadst overthrown them (vv. 6. 7) was their confession. The "modernists" have not hesitated to criticize Israel severely, yea, to condemn them in unmeasured terms, for their "vindictive glee." Such a conception of the Lord as Israel here expressed was worthy, we are told, of none but the most ferocious of the Barbarians. But that Israel were not here flits-representing God, that they were not giving utterance to their own carnal feelings, is abundantly clear from Revelation 15:3, where we read of saints in Heaven singing "The Song of Moses the servant of God, and the Song of the Lamb." Certainly there will be no manifestations of the flesh in Heaven!

Strikingly does the Song of Exodus 15 set forth the perfect ease with which the Almighty overthrew His enemies: "The Enemy said, I will pursue you, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them. Thou didst blow with Thy wind, the sea covered them; they sank as lead in the mighty waters" (vv. 9, 10). The Lord had promised to bring His redeemed into Canaan, the haughty Egyptians thought to resist the purpose of the Most High. With loud boastings of what they would do, they followed Israel into the parted waves of the Red Sea. With one breath of His mouth the Lord overthrew the marshaled forces of the enemy, in their mightiest array, as nothing more than a cob-web which stood in the pathway of the onward march of His eternal counsels.

Well might Israel cry, "Who is like unto Thee, O Lord, among the gods? who is like Thee, glorious in holiness, fearful in praises, doing wonders?"(v. 11). And well may we ask to-day, "Who is like Thee, O God of the Holy Scriptures, among the ‘gods’ of Christendom?" How entirely different is the Lord—omnipotent, immutable, sovereign, triumphant—from the feeble, changeable, disappointed and defeated "god" which is the object of "worship" in thousands of the churches! How few today glory in God’s "holiness!" How few praise Him for His "fearfulness!" How few are acquainted with His "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" (v. 13). This was a new standing—brought nigh to God, into His very presence. This is what redemption effects. This is the position of all believers in the Lord Jesus Christ. "For Christ also hath once suffered for sills, the just for the unjust, that He might bring us to God" (1 Pet. 3:18). God’s redeemed are a people whom He has purchased for Himself, to be with Himself forever—"that where I am, there ye may be also." "Thou hast guided them in Thy strength unto Thy holy habitation." "This is our place as His redeemed. That is, we are brought to God according to all that He is. His whole moral nature having been completely satisfied in the death of Christ, He can now rest in us in perfect complacency. The hymn therefore does but express a Scriptural thought which says—‘So near, so very near to God, I nearer cannot be, For in the person of His Son, I am as near as He.’ The place indeed is accorded to us in grace, but none the less in righteousness; so that not only are all the attributes of God’s character concerned in bringing us there, but He Himself is also glorified by it. It is an immense thought, and one which, when held in power, imparts both strength and energy to out souls—that we are even now brought to God. The whole distance—measured by the death of Christ on the cross, when He was made sin for us—has been bridged over, and our position of nearness is marked by the place He now occupies as glorified by the right hand of God. In Heaven itself we shall not be nearer, as to our position, because it is in Christ. It will not be forgotten that our enjoyment of this truth, indeed our apprehension of it. will depend upon our present condition. God looks for a state corresponding with our standing, i.e., our responsibility is measured by our privilege. But until we know our place there cannot be an answering condition. We must first learn that we are brought to God if we would in any measure walk in accordance with the position. State and walk must ever flow from a known relationship. Unless therefore we are taught the truth of our standing before God, we shall never answer to it in our souls, or in our walk and conversation" (Ed. Dennett).

"The people shall hear, and be afraid; sorrow shall take hold on the inhabitants of Palestina. Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away. Fear and dread shall fall upon them; by the greatness of Thine arm they shall be as still as a stone; till Thy people pass over, O Lord, till the people pass over, which Thou hast purchased. Thou shalt bring them in, and plant them in the mountain of Thine inheritance, in the place, O Lord, which Thou hast made for Thee to dwell in, in the Sanctuary, O Lord, which Thy hands have established" (vv. 14-17). What firm confidence do these words breathe! What God had wrought at the Red Sea was the guaranty to Israel that He who had begun a work for them, would finish it. They were not counting on their own strength—"By the greatness of Thine arm they (their enemies) shall be as still as a stone." Their trust was solely in the Lord—"Thou shalt bring them in," blessed illustration of the first outflowings of simple but confident faith! Alas, that this early simplicity is usually so quickly lost. Alas, that so often it is displaced by the workings of an evil heart of unbelief. Oh, that we might ever reason as did Israel here, and as the apostle Paul—"Who delivered us from so great a death, and doth deliver; in whom we trust that He will yet deliver" (2 Cor. 1:10).

"Fear and dread shall fall upon them; by the greatness of Thine arm they shall be as still as a stone" (v. 16). Opposition there would be, enemies to be encountered. But utterly futile would be their puny efforts. Impossible for them to resist success fully the execution of God’s eternal counsels. Equally impossible is it for our enemies, be they human or demoniac, to keep us out of the promised inheritance. "Who shall separate us from the love of God in Christ Jesus?" Who, indeed! "For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us" (Rom. 8:38, 39). Thus the end is sure from the beginning, and we may, like Israel, sing the Song of Victory before the first step is taken. in the wilderness pathway!

Israel’s confidence was not misplaced. A number of examples are furnished in later Scriptures of how tidings of Jehovah’s judgments on Israel’s behalf became known far and wide, and were used by him to humble and alarm. Jethro, the Midianite, comes to Moses and says, "Blessed be the Lord, who bath delivered you out of the hand of the Egyptians and out of the hand of Pharaoh. . .now I know that the Lord is greater than all gods" (Ex. 18:10, 11). Rahab of Jerico declared to the two spies, "I know that the Lord hath given you the land and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you. For we have heard how the Lord dried up the water of the Red Sea for you," etc. (Josh. 2:9, 10). Said the Gibeonites to Joshua, "From a very far country thy servants are come because of the name of the Lord thy God; for we have heard the fame of Him and all that He did in Egypt" (Josh. 9:9). Hundreds of years later the Philistines said, "Who shall deliver us out of the hand of these mighty Gods? these are the Gods that smote the Egyptians with all the plagues in the wilderness" (1 Sam. 4:8)!

"The Lord shall reign forever and ever" (v. 18). And here the Song ends—the next verse is simply the inspired record of the historian, giving us the cause and the occasion of the Song. The Song ends as it began—with "The Lord." Faith views the eternal future without a tremor. Fully assured that God is sovereign, sovereign because omnipotent, immutable, and eternal, the conclusion is irresistible and certain that, "The Lord shall reign forever and ever."

"And Miriam the prophetess, the sister of Aaron, took a timbral in her hand; and all the women went out after her with timbrals and with dances. And Miriam answered them, Sing ye to the Lord, for He hath triumphed gloriously; the horse and his rider hath He thrown into the sea" (vv. 20, 21). "The women’s voices, with their musical accompaniments, take up the refrain. It is the seal of completeness. Sin had come in through the women; now her heart is lifted up in praise, which testifies in itself of victory over it. The mute inanimate things also become responsive in the timbrals in her hand. The joy is full and universal in the redeemed creation" (Numerical Bible). Blessed witness to the final fruits of Redemption.

Some persons have experienced a difficulty here in that Miriam also led in this Song of Victory. It seems to clash with the teaching of the New Testament, which enjoins the subordination of women to the men in the assembly. But the difficulty is self-created. There is nothing here which in anywise conflicts with 1 Corinthians 14:34. Observe two things: it was only the "women" (v. 20) whom Miriam led in song! Second, this was not in the presence of the men—"all the women went out after her!" Thus Divine order was preserved. May the Lord grant a like spirit of subordination to His daughters today.

Patrick Tis Himself - Gone home at last!

2011-10-13T01:04:00.003+02:00

Gentle readers,
"God whispers to us in our pleasures, speaks in our conscience, but shouts in our pains: it is His megaphone to rouse a deaf world." "When a dog barks at the moon, then it is religion; but when he barks at strangers, it is patriotism!"

The best friend a man has in this world may turn against him and become his enemy. His son or daughter that he has reared with loving care may prove ungrateful. Those who are nearest and dearest to us, those whom we trust with our happiness and our good name, may become traitors to their faith. The money that a man has, he may lose. It flies away from him, perhaps when he needs it the most. A man’s reputation may be sacrificed in a moment of ill-considered action. The people who are prone to fall on their knees to do us honor when success is with us may be the first to throw the stone of malice when failure settles its cloud upon our heads. The one absolutely unselfish friend that a man can have in this selfish world, the one that never deserts him and the one that never proves ungrateful or treacherous is his dog.

A man’s dog stands by him in prosperity and in poverty, in health and in sickness. He will sleep on the cold ground, where the wintry winds blow and the snow drives fiercely, if only he may be near his master’s side. He will kiss the hand that has no food to offer, he will lick the wounds and sores that come in encounters with the roughness of the world. He guards the sleep of his pauper master as if he were a prince. When all other friends desert, he remains. When riches take wings and reputation falls to pieces, he is as constant in his love as the sun in its journey through the heavens.

If fortune drives the master forth an outcast in the world, friendless and homeless, the faithful dog asks no higher privilege than that of accompanying him to guard against danger, to fight against his enemies, and when the last scene of all comes, and death takes the master in its embrace and his body is laid away in the cold ground, no matter if all other friends pursue their way, there by his graveside will the noble dog be found, his head between his paws, his eyes sad but open in alert watchfulness, faithful and true even to death. ~ by Senator George Graham Vest

Dogs touch our lives in so many different ways. And I think it can be firmly stated that a dog truly is every man (woman & child's) best friend So was Paddy, (Patrick Tis Himself)Lhasa Apso Service Dog extra ordinaire, friend, companion, confidant, keeper of the sacred secrets of ministers life, personal trainer (when I didn’t want to exercise in the dead of night- winter time-). Paddy never meet a stranger who didn’t want to pet this grand little dog whose heart was too large to be contained. Paddy went out of his way to make friends with everyone, and they all went away saying, or thinking “I should get a dog, too”. There were nights when we walked together out on the country roads and cats came out and walked alongside as we spoke to the Lord about the dear saints around the world. Paddy lay at my feet as I worked on my studies and messages, which I would read to him for his comments and approval.
It was from Paddy that I learned Grace, and Patience and he reminded me of a song that I learned as a young believer ‘There’s a sweet sweet spirit in this place” and it wasn’t until I laid him down for the last time and I write this that the last line came to mind ... “And I know that’s it’s the Spirit of the Lord”. No man has had a better friend, no wonder that dog spelled backwards is god.

Just this side of heaven is a place called Rainbow Bridge.

When an animal dies that has been especially close to someone here, that pet goes to Rainbow Bridge. There are meadows and hills for all of our special friends so they can run and play together. There is plenty of food, water and sunshine, and our friends are warm and comfortable.
All the animals who had been ill and old are restored to health and vigor. Those who were hurt or maimed are made whole and strong again, just as we remember them in our dreams of days and times gone by. The animals are happy and content, except for one small thing; they each miss someone very special to them, who had to be left behind.
They all run and play together, but the day comes when one suddenly stops and looks into the distance. His bright eyes are intent. His eager body quivers. Suddenly he begins to run from the group, flying over the green grass, his legs carrying him faster and faster.
You have been spotted, and when you and your special friend finally meet, you cling together in joyous reunion, never to be parted again. The happy kisses rain upon your face; your hands again caress the beloved head, and you look once more into the trusting eyes of your pet, so long gone from your life but never absent from your heart.
Then you cross Rainbow Bridge together....

Doc Notes" The Red Sea Part 19

2011-10-01T07:26:00.002+02:00

Gentle Readers,
In this study we are to have for our consideration one of the most remarkable miracles recorded in the O.T., certainly the most remarkable in connection with the history of Israel. From this point onwards, whenever the servants of God would remind the people of the Lord’s power and greatness, reference is almost always made to what He wrought for them at the Red Sea. Eight hundred years afterwards the Lord says through Isaiah, "I am the Lord thy God, that divided the sea, whose waves roared; the Lord of hosts in His name" (Isa. 51:15). Nahum announced, "The Lord hath His way in the whirlwind and in the storm, and the clouds are the dust of His feet. He rebuketh the sea, and maketh it dry" (Nah. 1:3, 4). When the Lord renewed His promise to Israel, He takes them back to this time and says, "According to the days of thy coming out of the Land of Egypt will I show unto him marvelous things" (Mich. 7:15 and cf. Joshua 24:6, 7: Nehemiah 9:9; Psalm 106:7, 8; Jeremiah 31:35, etc.). It was this notable event which made such a great impression upon the enemies of the Lord: "For we have heard how the Lord dried up the water of the Red Sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed, and as soon as we have heard these things, our hearts did melt, neither did there remain any more courage in any man because of you; for the Lord your God, He is God in heaven above, and in earth beneath" (Josh. 2:10, 11).

The miracle of the Red Sea occupies a similar place in the O.T. scriptures as the resurrection of the Lord Jesus does in the New; it is appealed to as a standard of measurement, as the supreme demonstration of God’s power (cf. Ephesians 1:19, etc.). Little wonder, then, that each generation of infidels has directed special attacks against this miracle. But to the Christian, miracles occasion no difficulty. The great difference between faith and unbelief is that one brings in God, the other shuts Him out. With God all things are possible. Bring in God and supernatural displays of power are to be expected.

Before we consider the miracle of the parting of the Red Sea, we must first give a brief notice to what preceded it. Exodus 14 opens by telling us, "And the Lord spake unto Moses, saying, Speak unto the children of Israel that they turn and encamp before Pi-hahiroth, between Migdol and the sea, over against Baal-zephon; before it shall ye encamp by the sea" (vv. 1, 2). In this word God commanded Israel to turn off from the route they were following, and encamp before the Red Sea. Many attempts have been made to ascertain the precise location, but after such a lapse of time and the changes incident upon the passing of the centuries It seems a futile effort. The third verse tells us all that it is necessary for us to know, and the information it supplies is far more accurate and reliable than any human geographies Israel were "shut in by the wilderness," and the Red Sea stretched before them. Thus Israel were so placed that there was no human way of escape. In the mountain fastnesses they might have had a chance; but surrounded by the wilderness, it was useless to flee before the cavalry and chariots of Egypt.

"Speak unto the children of Israel, that they turn and encamp before Pi-hahiroth, between Migdol and the sea, over against Baal-zephon; before it shall ye encamp by the sea" (14:2). Here, as everywhere in Scripture, these names are full of meaning. They are in striking accord with what follows. "Pi-hahiroth" is rendered by Ritchie "Place of Liberty." Such indeed it proved to be, for it was here that Israel were finally delivered from those who had long held them in cruel bondage. "Migdol" signifies "a tower" or "fortress." Such did Jehovah demonstrate Himself to be unto His helpless and attacked people. Newberry gives "Lord of the North" as the meaning of "Baal-zephon," and in scripture the "north" is frequently associated with judgment (cf. Joshua 8:11, 13; Isaiah 14:31; Jeremiah 1:14, 4:6; 6:1 Ezekiel 1:4, etc.). It was as the Lord of Judgment that Jehovah was here seen at the Red Sea.

"For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in" (14:3). How this brings out the inveteracy of unbelief! How it demonstrates the folly of human reasoning! Granting that Israel were "entangled in the land," that they were "shut in" by the wilderness, that they were trapped before the Red Sea, did Pharaoh suppose that they would fall easy victims before his onslaught? What of Israel’s God? Had He not already shown Himself strong on their behalf? Had He not already shown Egypt that those who persecuted His covenant people "touched the apple of His eye" (Zech. 2:8)! What a fool man is? How he disregards every warning? How determined he is to destroy himself? So it was here with Pharaoh and his army. Notwithstanding the ten plagues which had swept his land, he now marches out against Jehovah’s redeemed to consume them in the wilderness.

"And I will harden Pharaoh’s heart, that be shall follow after them; and I will be honored upon Pharaoh, and upon all his hosts; that the Egyptians may know that I am the Lord. And they did so" (14:4). Here was God’s reason for commanding Israel to "encamp by the sea." "Terrible as Egypt’s chastisements had been, something more was still needed to bumble her proud king and his arrogant subjects under the felt band of God, and to remove from Israel all further fear of molestation. There was one part of Egypt’s strength, their chief glory, which had so far escaped. Their triumphant army had not been touched. Moses is told that, when Pharaoh’s spies carried the tidings to him that the Israelites had gone down by the Egyptian shore, it would seem to the king that his hour for vengeance had come. A force advancing rapidly upon the rear of the Israelites would block their only way of escape, and so the helpless multitude would be at his mercy" (Urquhart).

"And it was told the king of Egypt that the people fled; and the heart of Pharaoh and of his servants was turned against the people, and then said, Why have we done this, that we have left Israel go from serving us? And he made ready his chariot, and took his people with him; and be took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them. And the Lord hardened the heart of Pharaoh, king of Egypt, and he pursued after the children of Israel ; and the children of Israel went out with an high hand. But the Egyptians pursued after them, all the horses and chariots of Pharaoh and his horsemen and his army, and overtook them encamping by the sea, beside Pi-hahiroth, before Baal-Zephon" (vv. 5-9). All happened as God had foretold. Pharaoh and his courtiers became suddenly alive to their folly in having permitted Israel to go, and now a splendid opportunity seems to be afforded them to retrieve their error. The army is summoned in hot haste, Pharaoh and his nobles arm and mount their chariots. The famous cavalry of Egypt sally forth with all their glory. Not only the king, but his servants also, the very ones who had entreated him to let Israel go (10:7), are urgent that Israel should he pursued and captured. The judgments of God being no more upon their land, and recollecting the great service the Hebrews had rendered them, the advantages of having them for slaves, and the loss sustained by parting with them, they are now anxious to recover them as speedily as possible.

"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. And they said unto Moses, because there were no graves in Egypt hast thou taken us away to die in the wilderness? Wherefore hast thou dealt with us, to carry us forth out of Egypt? Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness" (vv. 10-12). This was a sore trial of faith, and sadly did Israel fail in the hour of testing. Alas! that this should so often be the case with us. After all God had done on their behalf in Egypt, they surely had good reason to trust in Him now. After such wondrous displays of Divine power, and after their own gracious deliverance from the Angel of Death, their present fear and despair were inexcusable. But how like ourselves! Our memories are so short. No matter how many times the Lord has delivered us in the past, no matter how signally His power has been exerted on our behalf, when some new trial comes upon us we forget God’s previous interventions, and are swallowed up by the greatness of our present emergency.

"And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them. (v. 10). Their eyes were upon the Egyptians, and in consequence they were ‘sore afraid.’ It is always thus. The only cure for fear is for the eye to remain steadfastly fixed on the Lord. To be occupied with our circumstances and surroundings is fatal to our peace. It was so in the case of Peter as he started to walk on the waters to Christ. While he kept his gaze upon the Lord he was safe; but as soon as he became occupied with the winds and the waves, he began to sink.

"And they were sore afraid; and the children of Israel cried out unto the Lord" (v. 10). Had they prayed unto God in this their distress for help and assistance, protection and preservation, with a holy yet humble confidence in Him, their crying had been right and laudable; but it is clear from the next two verses that theirs was the cry of complaint and despair, rather than of faith and hope. It closely resembles the attitude and action of the disciples in the storm-tossed ship as they awoke the Master and said, "Carest Thou not that we perish?" How solemn it is to see that such unbelief, such despair, such murmuring, can proceed from the people of God! How the realization that we have the same evil hearts within us should humble us before Him.

"And they said unto Moses, 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 out of Egypt?" (v. 11). How absurd are the reasonings of unbelief! If death at the hands of the Egyptians was to be their lot, why had Jehovah delivered them from the land of bondage? The fact that He had led them out of Egypt was evidence enough that He was not going to allow them to fall before their enemies. Besides, the Lord had promised they should worship Him in Mount Horeb (3:12). How, then, could they now perish in the wilderness? But where faith is not in exercise, the promises of God bring no comfort and afford no stay to the heart.

Israel had been brought into their present predicament by God Himself. It was the Pillar of Cloud which had led them to where they were now encamped. Important truth for us to lay hold of. We must not expect the path of faith to be an easy and smooth one. Faith must be tested, tested severely. But, why? That we may learn the sufficiency of our God! That we may prove from experience that He is able to supply our every need (Phil. 4:19), make a way of escape from every temptation (1 Cor. 10:13), and do for us exceedingly abundantly above all that we ask or think.

"Is not this the word that we did tell thee in Egypt, saying, Let us alone that we may serve the Egyptians? For it had been better for us to serve the Egyptians than that we should die in the wilderness" (v. 12). Behind the rage of Pharaoh and his hosts who were pursuing the Israelites, we are to see the enmity of Satan against those whom Divine grace has delivered from his toils. It is not until a sinner is saved that the spite of the Devil is directed against him who till recently was his captive. It is now that he goes forth as a roaring lion seeing to devour Christ’s lamb. Beautiful it is to see here the utter failure of the enemy’s efforts. Now that the Divine righteousness had been satisfied by the blood of the Lamb, it was solely a question between God and the Enemy. Israel had to do no fighting—God fought for them, and the enemy was utterly defeated. This is one of the outstanding lessons of Exodus 14—"If God be for us who can be against us?"

Vitally important it is for the believer to lay firm hold on this soul-sustaining truth. How often it occurs (exceptions must surely be few in number) that as soon as a sinner has fled to Christ for refuge, Satan it once lets fly his fiery darts. The young believer is tempted now as he never was in his unregenerate days; his mind is filled with evil thoughts and doubts, and he is terrified by the roaring of the "lion," until he wonders who is really going to gain possession of his soul—God or Satan. This was precisely the issue raised here at the Red Sea. It Looked as though Jehovah had deserted His people. It seemed as though they must fall victims to their powerful and merciless foes. But how deceptive are appearances? How quickly and how easily the Lord Almighty reversed the situation? The sequel shows us all Israel safe on the other side of the Red Sea, and all the Egyptians drowned therein! But how was this brought about? Of deep moment is every word that follows.

"And Moses said unto the people, Fear ye not, stand still, and see the salvation of the Lord, which He will show to you today; for the Egyptians whom ye have seen to-day, ye shall see them again no more forever" (v. 13). The first word was, "Fear not." The servant of God would quieten their hearts and set them in perfect peace before Him. "Fear not" is one of the great words recurring all through the Scriptures. "Fear not" was what God said to Abraham (Gen. 15:1). "Fear not, neither be thou dismayed" was His message to Joshua (8:1). "Fear not" was His command to Gideon (Judg. 16:23). "Fear not" was David’s counsel to Solomon (1 Chron. 28:20). This will be the word of the Jewish remnant in a day to come: "Be strong, fear not, behold, your God will come" (Isa. 35:4). "Fear not" was the angel’s counsel to Daniel (10:12). "Fear not little flock" is the Lord’s message to us (Luke 12:32). "I will fear no evil" said the Psalmist (23:4), "for Thou art with me." But how is this to be attained? How is the heart to be established in peace? Does not Isaiah 26:3 sum it all up—"Thou wilt keep him in perfect peace whose mind is stayed in Thee because He trusteth in Thee."

"Stand still" was the next word of Moses to Israel. All attempts at self-help must end. All activities of the flesh must cease. The workings of nature must be subdued. Here is the right attitude of faith 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 feign 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 shut out God, and sees nought save every dark cloud of its own creation. Unbelief creates or magnifies difficulties, and then sets us about removing them by our own bustling and fruitless actions, 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, enclosed within an impenetrable wall of difficulties, in view of which nature could but tremble and feel its own 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" (C.H.M.).

"And see the salvation of the Lord." It is surprising how many have, missed the point here. Most of the commentators regard this word as signifying that Israel were to remain passive until the waters of the Red Sea should be cleft asunder. But this is clearly erroneous. Hebrews 11:29 tells us that it was "by faith they passed through the Red Sea," and faith is the opposite of sight. The mistake arises from jumping to the conclusion that "see the salvation of the Lord" refers to physical sight. It was spiritual sight that Moses referred to, the exercising of the eyes of the heart. Faith is a looking not at the things which are seen, but a looking "at the things which are not seen" (2 Cor. 4:18)—strange paradox to the natural man! As we read in Hebrews 11:13, "These all died in faith, not having received the promises, but having seen them afar off." And of Moses we read, "he endured as seeing Him who is invisible" (Heb. 11:13)—that is, seeing Him with the eyes of faith. To "see the salvation of the Lord" we must first "stand still"—all fleshly activity must cease. We have to be still if we would know that God is God (Ps. 46:10).

"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" (vv. 13, 14). Notice the repeated use of the future tense here: "He will show you . . .ye shall see them again no more . . . the Lord shall fight for you." How this confirms what we have just said. Jehovah’s "salvation" had first to be seen by the eye of faith before it would be seen with the eye of sense. That "salvation" must first be revealed to and received by "the hearing of faith." "Which He will show you to-day" was the ground of their faith. Striking are the closing words of verse 14: "and ye shall hold your peace," or, as some render it, "ye shall keep silence." Six hundred thousand men, besides women and children, were to remain motionless in the profound silence which befitted them in a scene where so unparalleled a drama was to be enacted, moving neither hand, foot, nor tongue! How well calculated was such an order to draw the trembling heart of Israel away from a fatal occupation with its own exigencies to faith in the Lord of hosts!

"And the Lord said unto Moses, Wherefore criest thou unto Me? Speak unto the children of Israel that they go forward" (v. 15). "Go forward" does not contradict, but complements the "stand still." This is ever the spiritual order. We are not ready to "go forward" until we have first "stood still" and seen the salvation of the Lord. Moreover, before the command was given to "Go forward" there was first the promise, "see the salvation of the Lord which He will show "you today." Faith must be based on the Divine promise, and obedience to the command must spring from the faith thus produced. Before we are ready to "go forward" faith must see that which is invisible, namely, the "salvation of the Lord." and this, before it is actually wrought for us. Thus "by faith Abraham went out, not knowing whither he went" (Heb. 11:8).

"But lift thou up thy rod and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea And Moses stretched out his hand aver the sea: and the Lord caused the sea to go hack by a strong east wind all that night, and made the sea dry land, and the waters were divided. And the children of Israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them on their right hand and on their left hand" (vv. 16-21, 22). The best commentary upon this is Hebrews 11:29: "By faith they passed through the Red Sea as by dry land." From this it is very clear that the waters of the Red Sea did not begin to divide until the feet of the Israelites came to their very brink, otherwise the" would have crossed by sight, and not "by faith." Equally clear is it that the sea was not divided throughout at once. As another has said, "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 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 directing hand." So it was then; such is the true path of faith now. It is beautiful to observe another word in Hebrews 11:29—"The children of Israel walked upon dry land in the midst of the sea." They did not rush through at top speed. There was no confusion. With absolute confidence in the Lord they crossed in orderly procession.

"And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh’s horses, his chariots, and his horsemen. And it came to pass, that in the morning watch the Lord looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians, and took off their chariot wheels, that they drove them heavily: so that the Egyptians said, Let us flee from the face of Israel; for the Lord fighteth for them against the Egyptians. And the Lord said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen. And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and the Lord overthrew the Egyptians in the midst of the sea. And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them" (vv. 23-28). The practical lesson to be learned from this is very plain: Those who attempt to do without faith, what believers succeed to do by faith—those who seek to obtain by their own efforts, what believers obtain by faith—will assuredly fail. By faith, the believer obtains peace with God; but all of the unbeliever’s efforts to obtain peace by good works, are doomed to disappointment. Believers are sanctified by the truth (John 17:19); those who aim to arrive at holiness without believing are following a will o’ the wisp. In the little space that remains let us summarize some of the many lessons our passage sets forth.

Typically the crossing of the Red Sea speaks of Christ making a way through death for His people. "The Red Sea is the figure of death—the boundary-line of Satan’s power" (Ritchie). Note the words of God to Moses: "Lift thou up thy rod, and stretch out thine hand over the sea. and divide it; and the children of Israel shall go on dry ground through the midst of the sea" (v. 16). Moses is plainly a type of Christ, the "rod" a symbol of His power and authority. The Red Sea completely destroyed the power of Pharaoh (Satan) over God’s people. Hebrews 2:14 gives us the antitype—"That through death He might destroy him that had the power of death, that is, the Devil." The effect of Moses lifting up his rod and stretching forth his hand is blessed to behold—"And the children of Israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them on their right hand, and on their left" (v. 22). Not only had that which symbolized death no power over Israel, but it was now a defense to them! This very sea, which at first they so much feared, became the means of their deliverance from the Egyptians; and instead of proving their enemy became their friend. So if death overtakes the believer before the Lord’s return it only serves to bring him into the presence of Christ—"Whether Paul or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours"(1 Cor. 3:22). But deeply solemn is the other side of the picture: "By faith they passed through the Red Sea as by dry land: which the Egyptians assaying to do, were drowned," for the natural man to meet death in the power of human confidence is certain destruction.

"Evangelically the crossing of the Red Sea tells of the completeness of our salvation. It is the sequel to the Passover-night, and both are needed to give us a full view of what Christ has wrought for us. In Hebrews 9:27 we read, "It is appointed unto men once to die, but after this the judgment." For the believer this order is reversed, as it was with his Substitute. It was during the three awful hours of darkness, while He hung on the cross, that the Lord Jesus endured the "judgment" of God against our sins. Having passed through the fires of God’s wrath, He then "yielded up the spirit." So in our type. On the Passover-night, we see Israel sheltered by blood from the judgment of God—the avenging angel; here at the Red Sea, we behold them brought safely through the place of death. The order is reversed for the unbeliever. "After death the judgment" for him.

"Doctrinally the passage through the Red Sea sets forth the believer’s union with Christ in His death and resurrection. "I am crucified with Christ" (Gal. 2:20), refers to our judicial identification with our Substitute, not to experience. That Israel passed through the Red Sea, and emerged safely on the far side, tells of resurrection. So we read in Romans 6:5, "If we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection." And again, "When we were dead in sins, hath quickened us together with Christ, and raised us up together" (Eph. 2:5, 6). Practically the deliverance of Israel from the Red Sea illustrates the absolute sufficiency of our God. The believer to-day may be hemmed in on every side. A Red Sea of trial and trouble may confront him. But let him remember that Israel’s God is his God. When His time comes, it will be an easy matter for Him to cleave a way through for you. Take comfort from His promise: "When thou passeth through the waters, I will be with thee; and through the rivers, they shall not overflow thee" (Isa. 43:2). God can protect His people in the greatest difficulties and dangers and make a way of deliverance for them out of the most desperate situations.

Dispensationally the passing of Israel through the Red Sea foreshadows the yet suture deliverance and restoration of the Jews. The "sea" is a well known figure of the Gentiles (Ps. 65:7; Daniel 7:2; Revelation 17:15) Among the Gentiles the seed of Abraham have long been scattered, and to the eye of sense it has seemed that they would be utterly swallowed up. But marvelously has God preserved the Jews all through these many centuries. The "sea" has not consumed them. They still dwell as "a people apart" (Num. 23:9). and the time is coming when Jehovah will fulfill the promises made to their fathers (Ezek. 20:34; 37:21, etc.). When these promises are fulfilled our type will receive its final accomplishment. Israel shall be brought safely out of the "sea" of the Gentiles, into their own land.

"Doc Notes" Part 18 Exodus

2011-09-26T05:53:00.001+02:00

Gentle Readers ,
we continue...

"And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men. And the people took their dough before it was leavened, their kneading-troughs being hound up in their clothes upon their shoulders. And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment. And the Lord gave the people favor in the sight of the Egyptians so that they lent unto them such things as they required. And they spoiled the Egyptians" (Ex. 12:33-36). At last was fulfilled the promise made by Jehovah to Abraham more than four hundred years before. He had said, "Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years" (Gen. 15:13). Literally had this been fulfilled. The experiences of Abraham’s seed in Egypt was precisely as God had said. But He had also declared to Abraham, "And also that nation, whom they shall serve, will I judge; and afterward shall they come out with great substance" (Gen. 15:14). This, too, was now made good. There were no provisos. no ifs or peradventures. "Afterward shall they come out with great substance." So God had decreed, so it came to pass. So had God promised, so He now made good His word.

"And it came to pass at the end of the four hundred and thirty years. even the self-same day it came to pass that all the hosts of the Lord went out from the land of Egypt" (12:41). Upon this verse we commented briefly in our last paper. Those who went forth from the land of bondage are here termed "the hosts of the Lord." Israel were the Lord’s hosts in a threefold way: First, by covenant purpose, by the eternal choice of a predestinating God; Second, by creation, who had made them for Himself; Third, by purchase, for He had redeemed them by precious blood. "And it came to pass the selfsame day, that the Lord did bring the children of Israel out of the land of Egypt by their armies’ (12:51). The last three words in this quotation show that Israel did not issue from Egypt as a disorderly mob. How could they, seeing that it was the Lord who "brought them out!" God is riot the author of confusion. There is a supplementary word in 13:18 which brings this out in further detail: "The children of Israel went up by five in a rank (margin) out of the land of Egypt." A similar example of Divine orderliness is to be observed in connection with our Lord feeding the hungry multitude. In Mark 6:29 we are told that Christ commanded the disciples to "make all sit down by companies upon the green grass. And we are told "they sat down in ranks, by hundreds, and by fifties." The fact that Israel went forth by "five in a rank" exemplified and expressed God’s grace, for five in Scripture ever speaks of grace or favor. There is another word in Psalm 105:37 which adds a beautiful touch to the picture here before us. There we are told, "He brought them forth also with silver and gold; and there was not one feeble person among their tribes." How this illustrates the need of diligently comparing Scripture with Scripture if we would obtain the full teaching of the Word on any subject! Nothing is said of this in the historical narratives of Exodus; it was reserved for the Psalmist to tell us of this Divine miracle, for miracle it certainly was, that not a single one in all that vast host was sickly or infirm.

"And Moses took the hones of Joseph with him; for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you" (13:19). This was no ancestor or relic worship, but an act of faith, the declaration of Joseph’s belief that the destination of Israel was to be the land which God had promised to give to Abraham and his seed, which promise the faith of Joseph had firmly laid hold of. During their long bondage in Egypt this commandment which Joseph gave concerning "his bones" must have often been the theme of converse in many of the Hebrew households; and now, by taking with him the embalmed remains, Moses showed his sure confidence that a grave would be found for them in the land of promise. Nor was his confidence misplaced, as Joshua 24:33 shows: "And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem."

Hebrews 11:22 tells us that this commandment which Joseph gave was "by faith," and here, hundreds of years after, we behold God’s response to the faith of His servant. Moses had much to occupy him at this time. An immense responsibility and undertaking was his—to organize the "armies of Israel" and lead them forth in orderly array. But in simple dependence Joseph had put his dying trust n the living God, and it was impossible that he should be disappointed. Therefore did Jehovah bring to the mind of Moses this command of Joseph, and caused him to carry it out. Blessed demonstration was it of the faithfulness of God.

But what, we may ask, is the typical lesson in this for us? Every other detail in the exodus of Israel from Egypt, as well as all that preceded and followed it, has a profound significance and spiritual application to us. What, then, is foreshadowed in Israel carrying the bones of Joseph with them as they commenced their journey across the wilderness toward the promised land? If we bear in mind that Joseph is a type of Christ the answer will not be difficult to discover. 2 Corinthians 4:10 gives us the N.T. interpretation: "Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our bodies." It is the power of the cross applied to the mortal body which ever craves present ease and enjoyment. It is only by "keeping under" the body that the life of Jesus (the new nature) is manifested by us.

"And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children" (12:37). "Rameses means ‘child of the sun.’ It was a fortress the Israelites, as slaves, had helped to build for the Egyptians. It was named after one of their great kings, whose remains, as a mummy, are now in the British Museum. He was the Pharaoh who oppressed Israel so cruelly, and the father of the Pharaoh who pursued the Israelites and was drowned in the Red Sea. He was a great warrior; he conquered Ethiopia and other lands." Typically, Rameses speaks of that system: ‘This present evil world,’ from which the grace and power of God delivers His elect, that system over which the mighty fallen angel, Satan, presides as Prince.

"So here, on the very threshold of their journey, we have a strange and wonderful parable—a picture that everyone who knows the rudiments of astronomy can appreciate. As the literal Israel was called out of the domains of the ‘child of the sun’ to journey to a land unknown to them, so is the spiritual Israel—the Church—called out from the realm described in the book of Ecclesiastes as ‘under the sun’—all this kingdom in which the planets (‘wanderers’) move in their never-ceasing revolutions around the sun—to go to that undiscovered realm, in which, because what of it is visible to the eye is at such an inconceivable distance from us that their movements can hardly be detected at all, we call them fixed stars—that calm, immovable heaven of heavens that we see gazing at us every night, unperturbed and untouched by anything that can occur in our solar system of wanderers, where our earth, like the rest, is a poor restless wanderer in a path that never arrives anywhere. How graphically Solomon describes all our life ‘under the sun’, its mirths, its cares, its toils, its joys, and its sorrows, as unceasing ‘vanity and vexation of spirit’! . . .‘The thing that hath been is that which shall be, and that which is done is that which shall be done; and there is no new thing under the sun’ (Eccl. 1:9).

"To that ‘third heaven,’ as Paul calls it (2 Cor. 12), that Paradise altogether beyond and free from any of the influences of our planetary system, the believer is going. We belong not to the world. Chosen in Christ before this world’s foundation, we belong to an eternal realm beyond and apart from all men’s ambitions, schemes, philosophies, religions (Eph. 1:4-10).

"Such a calling is mysterious. No wonder Paul, even when in the very act of trying to explain it to us. lifts up an earnest prayer that a spirit of wisdom and revelation might be given us, so that we might be able to "know what is the hope of His calling’ (Eph. 1:18). It is all so new; it is all so unearthly; its doctrines, its maxims, its hopes and fears, its rules of conduct, are all so different to what is ‘under the sun’" (C. H. Bright).

"And the children of Israel journeyed from Rameses to Succoth." "Succoth" means "booths" or "tents." This spoke plainly of the pilgrim character of the journey which lay before them. This was one of the great lessons learned by the first pilgrim: "Here have we no continuing city" (Heb. 13:14); for "by faith he sojourned in the land of promise, as in a strange country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise" (Heb. 11:3). Booths are all that we have down here, for "our citizenship is in heaven" (Phil. 3:20). But, blessed be God, the day is now near at hand when we shall exchange our temporary "tents" for the eternal "mansions" of the Father’s House.

"And a mixed multitude went up also with them" (12:38). Very solemn is this; it was a wily move of the Enemy. Scripture presents him in two chief characters—as the roaring lion and as the cunning serpent. The former was exemplified by the cruel oppressions of Pharaoh; the latter, in what is here before us. Satan tried hard to keep some, at least, of the Israelites in Egypt; failing in this, he now sends some of the Egyptians to accompany Israel to Canaan! This "mixed multitude" would doubtless be made up of Egyptians and others of different nations who resided in Egypt. A variety of causes and motives might prompt them. Some, through inter-marriages with the Israelites (Lev. 24:10), and now loth to part with their relatives; others, because afraid to remain any longer in a land so sorely afflicted with Divine judgments, and now rendered desolate and untenable; others, because quick to perceive that such wonders wrought on behalf of the Hebrews plainly marked them out as a people who were the favorites of Heaven, and therefore deemed it good policy to throw in their lot with them (cf. 9:20). But it was not long before this "mixed multitude" proved a thorn in the side of Israel. It was this same "mixed multitude" who first became dissatisfied with the manna and influenced Israel to murmur. (See Num. 11:4.)

It has been well said that "when a movement of God takes place men are wrought upon by other motives than those by which the Holy Spirit stirs the renewed heart, and a mass attach themselves to those who are led forth." Witness the fact that when God "called Abraham alone" (Isa. 51:2), Terah (his father) and Lot (his nephew) accompanied him (Gen. 11:31). Witness the Gibeonites making a league with Joshua (Josh. 9). So, too, we find that after the Jewish remnant returned from the captivity "a mixed multitude" joined themselves to Israel (Nehemiah 5:17), though later "they separated from Israel all the mixed multitudes" (Nehemiah 13:3). So, too, we read of the Pharisees and Sadducees coming to John the Baptist (Matthew 3:7)! And these things are recorded for our "learning." This fellowshiping of believers with unbelievers, this sufferance of the ungodly among the congregation of the Lord, has been the great bane of God’s saints in every age, the source of their weakness, and the occasion of much of their failure. It is because of this the Spirit of God says, "wherefore come out from among them and be ye separate" (2 Cor. 6:17).

"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" (13:17). How this reminds us of Psalm 103:13, 14: "Like as a father pitieth his children, so that Lord pitieth them that fear Him. For He knoweth our frame; He remembereth that we are dust." This people who had spent many long years in slavery were now starting out for the promised land, and it is beautiful to see this tender concern for them. It exemplifies a principle of general application in connection with the Lord’s dealings with His people. The Lord is not only very compassionate, but His mercies are "tender" (James 5:11). The Lord does not suffer His "babes" to be tested as severely as those who are more mature; witness the various trials to which He subjected Abraham—the command for him to offer Isaac was not the first but the last great test which he received. It was so here with Israel. Later, there would be much fighting when Canaan was reached, but at the beginning He led them not the way of the land of the Philistines, for that would have involved warfare. He had respect unto their weakness and timidity. "The Lord, in His condescending grace, so orders things 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" (C.H.M.)

"God led them not through the way of the land of the Philistines." This is the first thing noticed by the Holy Spirit after Israel left the land of Egypt—God chose the way for His people through the wilderness. Unspeakably blessed is this. "The steps of a good man are ordered by the Lord, and He delighteth in his way (Ps. 37:23). We are not left alone to choose our own path. "As many as are led by the Spirit of God they are the sons of God" (Rom. 8:14). And what is it that the Spirit uses in His leading of us to-day? In this, as in everything, it is the written Word—"Thy Word is a lamp unto my feet," to reveal the pitfalls and obstacles of the way, "and a light unto my path"—to make clear the by-paths to be avoided (Ps. 119:105). What a full provision has been made for us! Nothing is left to chance, nothing to our own poor reasoning—"we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them" (Eph. 2:10).

"But God led the people about through the way of the wilderness of the Red Sea (13:8). It is often said that the "wilderness had no place in the purpose of God for Israel. But this is certainly erroneous. It was God Himself who led the people round about "the way of the wilderness of the Red Sea." It was God’s original intention that Israel should take exactly the route which they actually followed. Not only is this evident from the fact that the Pillar of Cloud led them each step of their journey to Canaan, but it was plainly intimated by the Lord to Moses before the exodus took place. At the very first appearing of Jehovah to His servant at Horeb (Ex. 3:1—see our note on this in Article 4), He declared, "When thou has brought forth the people out of Egypt ye shall serve God upon this mountain." God’s purpose in leading Israel to Canaan through the wilderness, instead of via the land of the Philistines, was manifested in the sequel. In the first place, it was in order that His marvelous power might be signally displayed on their behalf in bringing them safely through the Red Sea. In the second place, it was in order that Pharaoh and his hosts might there be destroyed. In the third place, it was in order that they might receive Jehovah’s laws in the undisturbed solitude of the desert. In the fourth place, it was in order that they might be properly organized into a Commonwealth and Church-state (Acts 7:53) prior to their entrance into and occupation of the land of Canaan. Finally, it was in order that they might be humbled, tried, and proved (Deut. 8:2, 3), and the sufficiency of their God in every emergency might be fully demonstrated.

"And they took their journey from Succoth, and encamped in Etham, on 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" (13:20, 21). Very precious is this. Just as Jehovah—the covenant God, the promising God, the One who heard the groanings of Israel, the One who raised up a deliverer for them—reminds us of God the Father, just as the Lamb—without spot and blemish, slain and its blood sprinkled, securing protection and deliverance from the avenging angel—typifies God the Son; so this Pillar of Cloud—given to Israel for their guidance across the wilderness—speaks to us of God the Holy Spirit. Amazingly full, Divinely perfect, are these O.T. foreshadowings. At every point the teaching of the N.T. is anticipated. But the anointed eye is needed to perceive the hidden meaning of these primitive pictures. Much prayerful searching is necessary if we are to discern their spiritual signification.

This "pillar" was the visible sign of the Lord’s presence with Israel. It is called "a pillar of cloud" and "a pillar of fire." Apparently its upper portion rose up to heaven in the form of a column; its lower being spread out cloudwise, over Israel’s camp. Note how in Exodus 14:24 the two descriptive terms are combined, showing that the "pillar" did not change its form, as a "cloud" by day and a "fire" by night as is popularly supposed; but, as stated above, it was one—a "pillar of fire" in its upper portion, a "cloud" below." It is clear, though, from subsequent scriptures (Num. 14:14, etc.), that the whole "cloud" was illuminative by night-time "to give them light in the way wherein they should go" (Nehemiah 9:12). Let us now consider some of the points in which the Cloud typified the Holy Spirit.

1. The "Cloud" was not given to Israel until they had been delivered from Egypt. First, the slaying of the Pascal Lamb, then the giving of the Cloud. This is the order of the N.T. First, the death of God’s Lamb, followed by His resurrection and ascension, and then the public descent of the Holy Spirit on the day of Pentecost. So, also, is it in Christian experience. There is first the sinner appropriating by faith the death of Christ, and then the coming of the Holy Spirit to indwell that soul. It is on the ground of Christ’s shed blood—not because of any moral fitness in us—that the Spirit of God seals us unto the day of redemption. Strikingly is this order observed in the epistle to the Romans—the great doctrinal treatise of the N.T. There, as nowhere else so fully, is unfolded God’s method of salvation. But it is not until after the believing sinner is "justified" (5:1) that we read of the Spirit of God. In 2:4-10 we get repentance; in 3:22-28, faith; and then in 5:5 we read, "the love of God is shed abroad in our hearts by the Holy Spirit which is given unto us!"

2. The ‘Cloud" was God’s gracious gift to Israel. No word is said about the people asking for this Guide. It came to them quite unsought, as a tender provision of God’s mercy. Do we not find the same thing in the Gospels? At the close of His mission the Lord Jesus told the disciples of His departure, of His return to the Father. And though we read of them being troubled and sorrowful, yet there is no hint that any of the apostles requested Him to send them another Comforter. The purpose to do this proceeded alone from Himself—"I will pray the Father, and He shall give you another Comforter" (John 4:16).

3. The Cloud was given to guide Israel through their wilderness journey. What a merciful provision was this—an infallible Guide to conduct them through the tract-less desert! "The Lord went before them by day in a pillar of cloud, to lead them the way" (Ex. 13:21). In like manner, the Holy Spirit has been given to Christians to direct their steps along the Narrow Way which leadeth unto life. "As many as are led by the Spirit of God, they are the sons of God" (Rom. 8:14).

4. The Cloud gave light. "And by night in a pillar of fire to give them light" (Ex. 13:21). Beautifully does Nehemiah remind their descendants of this hundreds of years later: "Thou leadest them in the day by a cloudy pillar and in the night by a pillar of fire, to give them light in the way wherein they should go" (Neh. 9:12). By day or by night Israel was "thoroughly furnished." For a similar purpose is the Holy Spirit given to Christians. He is "the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord" (Isa. 11:2). Said the Lord to His apostles, "When He, the Spirit of truth, is come, He will guide you into all the truth" (John 16:13).

5. The Cloud was given for a covering: "He spread a cloud for a covering" (Ps. 105:39). This Cloud was for Israel’s protection from the scorching heat of the sun in the sandy desert where there was no screen. Beautifully has this been commented upon by one who knew from an experience of contrast the blessedness of this merciful provision of God for Israel: "To appreciate what the cloud was to Israel, we must transport ourselves in imagination to a rainless country like Egypt. We lived many years on the coast of Peru—hundreds of miles as rainless as Egypt. We recalled with horror that some English hymn writer had sung the glories of a "cloudless sky, a waveless sea." In a small schooner, becalmed under a tropical sun off the coast of Equador, we tasted the awfulness of a waveless sea, and in Peru for half the year we had a cloudless sky, and rainless always. How beautiful the distant clouds looked, away off there on the peaks of the lofty Andes. We could not but feel, ‘What must be the soothingness of bring under a cloud like those Indians who lived up there in that happy fertile region of clouds amid the valleys and mountains!’ Therefore, that cloud must have been a welcome sight to those ex-slaves, accustomed to labor in the fields under the sun of Egypt. It was a proof to them of the all-mighty power of Jehovah. He could give them a cloud where there was nothing in Nature to form clouds. He could furnish a shelter to His people when no other people had a shelter (C. H. Bright). So, too, is the Holy Spirit our Protector—we are "sealed unto the day of redemption" (Eph. 4:30).

6. God spoke from the Cloud: "He spake unto them in the cloudy pillar (Ps. 99:7). The Psalmist is here referring back to such passages as Exodus 33:9—"And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and the Lord talked with Moses" (Num. 12:5). In like manner the Holy Spirit is to-day the Spokesman for the Holy Trinity, "He that hath an ear, let him hear what the Spirit saith unto the churches" (Rev. 2:3).

7. This Cloud was darkness to the Egyptians: "And it came between the camp of the Egyptians and the camp of Israel. and it was a cloud and darkness to them" (14:20). Fearfully solemn is this. God not only reveals, but He also conceals: "At that time Jesus answered and said. I thank Thee, O Father. Lord of, Heaven and Earth, because Thou host hid these things from the wise and prudent" (Matthew 11:25). It is so with the Holy Spirit—"The Spirit of truth whom the world cannot receive" (John 14:17).

8. This Cloud rested upon the Tabernacle as soon as it was erected. "So Moses finished the work. 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" (Ex. 40:33-35). How strikingly this foreshadowed the coming of the Holy Spirit upon that Blessed One who tabernacled among men, of Whom it is written, "We beheld His glory (John 1:14). So, too, the Holy Spirit came upon the twelve apostles on the day of Pentecost and they were all filled with the Holy Spirit" (Acts 2:4).

9. All through Israel’s wilderness wanderings this Cloud was never taken away from them: "Yet Thou in Thy manifold mercies forsookest them not in the wilderness; the pillar of the cloud departed not from them" (Neh. 9:19). Despite all Israel’s failures—their murmurings, their unbelief, their rebellion—God never withdrew the Cloudy Pillar! So, too, of the Holy Spirit given to believers the sure promise is, "He shall give you another Comforter, that He may (should) abide with you forever" (John 14:16).

10. It is blessed to learn that the Cloud shall once more descend upon and dwell among Israel. When God regathers His scattered people, when He resumes His covenant relationship with them, and brings them to a saving knowledge of their Messiah-Redeemer, then shall be fulfilled the ancient promise, "When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. And the Lord will create upon every dwelling-place of mount Zion, and upon her assemblies, a Cloud and smoke by day and a shining of a flaming fire by night; for upon all the Glory shall be a defense" (Isa. 4:6). What a truly marvelous type of the person and ministry of the Holy Spirit was the fiery and cloudy "pillar!"

Doc Notes on "Passover" Part 17

2011-09-09T23:40:00.001+02:00

Gentle Reader,
Though we have entitled this paper "Passover", other things will come before us. The instructions which Jehovah gave to Israel concerning the observance of the Feast of Unleavened Bread are found part in Exodus 12 and part in Exodus 13. Therefore as these two chapters are to be the portion for our study, we must not pass by other incidents recorded in them. First, then, a brief word upon the carrying out of the death-sentence upon the Egyptians.

"And it came to pass, that at midnight the Lord smote all the firstborn in the land of Egypt, from the firstborn, of Pharaoh that sat on his throne unto the firstborn of the captives that was in the dungeon; and all the firstborn 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" (12:29, 30). The very first message which the Lord commanded Moses to deliver to Egypt’s ruler was, "Thus saith the Lord, Israel is My son, even my firstborn; 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 firstborn" (4:22, 23). It is evident from the sequel that Pharaoh did not believe this message. In this he accurately represented the men of this world. All through this Christian dispensation the solemn word has been going forth, "Except ye repent ye shall all likewise perish" (Luke 13:3): "He that believeth not shall be damned" (Mark 16:16). But, for the most part, the Divine warning has fallen on deaf ears. The vast majority do not believe that God means what He says. Nevertheless, though oftentimes men’s threats are mere idle words and empty bombast, not so is it with the threatenings of Him who cannot lie. It is true that God is "slow to anger" and long does He leave open the door of mercy, but even His long-sufferance has its limits. It was thus with Pharaoh and his people. Pharaoh received plain and faithful warning and this was followed by many appeals and preliminary judgments. But the haughty king and his no less defiant subjects only hardened their hearts. And now the threatened judgment from heaven fell upon them, and neither wealth nor poverty provided any exemption—"there was not a house where there was not one dead". A most solemn proof is this unto rebels against God to-day, that in a short while at most, unless they truly repent, Divine wrath shall smite them.

"Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years. And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt" (12:40, 41). It is very striking to observe the accuracy of the type here. It was not until the day following the Passover-night that Israel was delivered from Egypt. As we have gone over the first twelve chapters of Exodus we have witnessed the tender compassion of God (2:23-25); we have seen the appointment of a leader (3:10); we have listened to the Divine promises (6:6-8); and we have beheld remarkable displays of Divine power (in the plagues), and yet not a single Israelite was delivered from the house of bondage. It was not until the blood of the "lamb" was shed that redemption was effected, and as soon as it was shed, even the very next morning, Israel marched forth a free people—remarkable is the expression here used: "All the hosts of the Lord (not "of Israel") went out from the land of Egypt" (12:41). They were the Lord’s by purchase—"bought with a price", and that price "not corruptible things as silver and gold, but with the precious blood of a Lamb"!

The same thing is to be seen in the Gospels. Notwithstanding all the blessed display of grace and power in the life and ministry of the Lord Jesus, at the close of His wonderful works of mercy among men, had there been nothing more, He must have remained alone. Listen to His own words; "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 12:24). As another has well said, "Blessed as was that ministry, great as were His miracles, heavenly as was His teaching, holy as was His life, yet had He not died, the Just for the unjust, not one of all the sons of Adam could possibly have been saved. What a place this gives to redemption!" (Mr. C. Stanley). How sadly true. Though Christ "spake as never man spake" (John 7:46), and though men confessed "He hath done all things well; He maketh both the deaf to hear and the dumb to speak (Mark 7:37), yet at the close we read, even of His apostles, "they all forsook Him and fled". But how different after His precious blood had been shed! Then He is no longer "alone". Then, for the first time, He speaks of the disciples as His "brethren" (John 20:17).

The order of truth in Exodus 12, like every other chapter in the Bible, is according to Divine wisdom, yet the writer has to confess dimness of vision in perceiving the purpose and beauty of the arrangements of its contents. One thing is very clear, it evidences plainly that it was not of Moses’ own design. Here, as ever, God’s thought and ways are different from ours. A trained mind, accustomed to think in logical sequence, would certainly have reversed the order found here. Yet we have not the slightest doubt that God’s order is infinitely superior to that of the most brilliant human intellect. These remarks are occasioned by what is found in verses 43-50. After telling us in verse 45 that "The self-same day it came to pass, that all the hosts of the Lord went out from the land of Egypt", verses 43 to 50 give us the "ordinance of the Passover", and then in verse 51 it is repeated that "The Lord did bring the children of Israel out of the land of Egypt". The strange thing is that this ordinance was for Israel’s guidance in the future, hence one would naturally have expected to find these instructions given at a later date, as a part of the ceremonial law. But though, at present, we can offer no satisfactory explanation of this, several points of interest in the "ordinance" itself are clear, and these we will briefly consider.

"And the Lord said unto Moses and Aaron, This is the ordinance of the Passover; There shall no stranger eat thereof; but every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof. A foreigner and an hired servant shall not eat thereof" (vv. 43-45). Here we learn that three classes of people were debarred from eating the Passover. First, no stranger was to eat thereof. This Feast was for Israel alone, and therefore no foreigner must participate. The reason is obvious. It was only the children of Abraham, the family of faith, who had participated in God’s gracious deliverance, and they alone could commemorate it. Second, no hired servant should eat the Passover. This too is easily interpreted. An "hired" servant is an outsider; he is actuated by self-interest. He works for pay. But no such principle can find a place in that which speaks of redemption: "To him that worketh not but believeth on Him that justifieth the ungodly, his faith is counted for righteousness" (Rom. 4:5). Third, no uncircumcised person should eat thereof. (v. 48). This applies to Israel equally as much as to Gentiles. "Circumcision’ was the sign of the Covenant, and only these who belonged to the Covenant of Grace can feed upon Christ. Circumcision was God’s sentence of death written upon nature. Circumcision has its antitype in the Cross. (Col. 2:11, 12).

"But every man’s servant that is bought for money when thou hast circumcised him, then shall he eat thereof . . . and when a stranger shall sojourn with thee, and will keep the Passover to 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" (vv. 44, 48). A wall was erected to shut out enemies, but the door was open to receive friends. No hired servant could participate in the Feast, but a bond-servant who had been purchased and circumcised, and who was now one of the household, could. So, too, the foreigner who sojourned with Israel, provided he would submit to the rite of circumcision. In this we have a blessed foreshadowing of Grace reaching out to the Gentiles, who though by nature were "aliens from the commonwealth of Israel and strangers to the covenants of promise", are now, by grace "no more strangers and foreigners, but fellow-citizens with the saints and of the household of God" (Eph. 2:12, 19).—a statement which manifestly looks back to Exodus 12.

"In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof (v. 46). "The lamb was to be eaten under the shelter of the atoning blood, and there alone. Men may admire Christ, as it is the fashion very much to do, while denying the whole reality of His atoning work, but the Lamb can only be eaten really where its virtue is owned I Apart from this, He cannot be understood or appreciated. Thus the denial of His work leads to the denial of His person. Universalists and Annihilationists slip naturally into some kind of Unitarian doctrines as is evidenced on every hand.

"Thus this unites naturally with the commandment ‘Neither shall ye break a bone thereof’. God will not have the perfection of Christ disfigured as it would be in type by a broken bone. With the bones perfect a naturalist can show the construction of the whole animal. Upon the perfection of the bones depends the symmetry of form. God will have this preserved with regard to Christ. Reverent, not rash handling, becomes us as we seek to apprehend the wondrous Christ of God. And looking back to what is in connection with this, how suited a place to preserve reverence, the place ‘in the house’ under the shelter which the precious blood has provided for us! With such a one, so sheltered, how could rationalism or irreverence, we might ask, be found? And yet, alas, the injunction, we know too well is not unneedful" (Mr. Grant).

It is indeed blessed to mark how God guarded the fulfillment of this particular aspect of the type. That there might be no uncertainty that Christ Himself, the Lamb of God, was in view here, the Spirit of prophecy also caused it to be written (in one of the Messianic Psalms), "He keepeth all His bones; not one of them is broken" (34:20). And in John 19 we behold the antitype of Exodus 12 and the fulfillment of Psalm 34. "The Jews therefore, because it was the preparation that the bodies should not remain upon the Cross on the Sabbath day (for that Sabbath day was an high day), besought Pilate that their legs might be broken, and that they might be taken away" (v. 31). Here was Satan, in his malignant enmity attempting to falsify and nullify the written Word. Vain effort was it. "Then came the soldiers and brake the legs of the first, and of the other which was crucified with Him" (v. 32). Thus far might the agents of the Roman empire go, but no farther—"But when they came to Jesus and saw that He was dead already, they brake not His legs," (John 19:33). Here we are given to see the Father "keeping" (preserving) all the bones of His blessed Son. Pierce His side with a spear a soldier might, and this, only that prophecy might be fulfilled, for it was written, "They shall look on Him whom they pierced, (Zech. 12:10). But brake His legs they could not, for "a bone of Him shall not be broken", and it was not!

"And the Lord spake unto Moses saying, Sanctify unto Me all the firstborn, whatsoever openeth the womb among the children of Israel both of man and of beast it is Mine" (13:1, 2). "The narrative of the Exodus from Egypt is suspended to bring in certain consequences,—responsible consequences for the’ children of Israel—consequences which flowed from their redemption out of the land of bondage. For, although, they are still in the land, the teaching of the chapter is founded upon their having been brought out, and it is indeed anticipative of their being in Canaan. If God acts in grace toward His people, He thereby establishes claims upon them, and it is these claims that are here unfolded" (Ed. Dennett).

A redeemed people become the property of the Redeemer. To His New Testament saints God says, "Ye are not your own; for ye are bought with a price"(1 Cor. 6:19, 20). It is on this same principle that Jehovah here says unto Moses, "Sanctify unto Me all the firstborn". The reference to the "firstborn" here should be carefully noted. It was the firstborn of Israel who had been redeemed from the death-judgment which fell upon the Egyptians, and now the Lord claims these for Himself. Typically this speaks of practical holiness, setting apart unto God. Thus the first exhortation in Romans which follows the doctrinal exposition in chapters 1 to 11 is, "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service" (12:1). Personal devotedness is the first thing which God has a right to look for from His blood-bought people.

"Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to 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" (13:6, 7). Typically this shows the nature of sanctification. Throughout Scripture "leaven" is the symbol of evil, evil which spreads and corrupts everything with which it comes into contact, for "a little leaven leaveneth the whole lump" (1 Cor. 5:6). To eat "unleavened bread" signifies separation from all evil, in order that we may feed upon Christ. That this Feast lasted "seven days", which is a complete period, tells us that this is to last throughout our whole sojourn on earth. It is to this that 1 Corinthians 5:7, 8 refers. "Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. 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." Because we are saved by grace, through the sprinkled blood of Christ, it is not that we may now indulge in sin without fear of its consequences, or that grace may abound. Not so. Redemption by the precious blood of Christ imposes an additional responsibility to separate ourselves from all evil, that we may now show forth the praises of Him who has called us out of darkness into His marvelous light. Carelessness of walk, evil associations, worldliness, fleshly indulgences are the things which hinder us from keeping this Feast of unleavened Bread.

But much more is included by this figure of "leaven" than the grosser things of the flesh. We read in the N. T. of "the leaven of the Pharisees, (Matthew 16:6). This is superstition, the making void of the Word of God by the traditions of men. Formalism and legality are included too. Sectarianism and ritualism as well are the very essence of Phariseeism. Then we read of "the leaven of the Sadducees" (Matthew 16:6). The Sadducees were materialists, denying a spirit within man, and rejecting the truth of resurrection, (Acts 23:8). In its present-day form, Higher Criticism, Rationalism, Modernism answers to Sadduceeism. We also read of "the leaven of Herod (Mark 8:15). This is worldliness, or more specifically, the friendship of the world, as the various statements made about Herod in the Gospels will bear out. All of these things must be rigidly excluded. The allowance of any of them makes it impossible to feed upon Christ. Is it not because of our failure to "purge out the old leaven" that so few of the Lord’s people enter upon "the feast of unleavened bread"!

"And thou shall 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" (13:8). Striking indeed is this. The basis of this Feast was what the Lord had done for Israel in delivering them from the land of bondage. In other words, its foundation was redemption accomplished, entered into, known, enjoyed. No soul can really feast upon Christ while he is in doubt about his own salvation. "Fear hath torment" (1 John 4:18) and this is the opposite of joy and salvation, of which "feasting" speaks. Little wonder then that there are so many joyless professing Christians. How could it be otherwise? "Rejoice" said Christ to the disciples, "that your names are written in heaven" (Luke 10:20). Until this joy of assurance is ours there cannot be, we say again, any feasting upon Christ.

"And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the Lord’s law may be in thy mouth; for with a strong hand hath the Lord brought thee out of Egypt" (13:9). The Feast was a "sign" upon the hand, that is, it signified that their service was consecrated to God. It was also a "memorial between the eyes", that is, upon the forehead, where all could see; which being interpreted, signifies, an open manifestation of separation unto God. Finally, it was to be accompanied with "the Lord’s law in their mouth". The correlative of "law" is obedience. God’s redeemed are not a lawless people. Said the Lord Jesus, "If ye love Me, keep My commandments" (John 14:15); and as John tells us, "His commandments are not grievous" (1 John 5:3). Those who insist so urgently that in no sense are Christians under Law evidence a sad spirit of insubordination; it shows how much they are affected and infected, with the spirit of lawlessness which now, alas, is so prevalent on every side and in every realm.

"And it shall be when the Lord shall bring thee into the land of the Canaanites, as He sware unto thee and to thy fathers, and shall give it thee, That thou shalt set apart unto the Lord all that openeth the matrix and every firstling that cometh of a beast which thou hast; the males shall be the Lord’s. And 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 firstborn of man among thy children shalt thou redeem". (13:11-13). The deep significance of this cannot be missed if we observe the connection—that which precedes. In Exodus 12 we have had the redemption of the "firstborn" of Israel, here it is the redemption of the "firstling" of an ass. In the second verse of chapter 13 the two are definitely joined together—"Sanctify unto Me all the firstborn, whatsoever openeth the womb of the children of Israel, both of man and of beast; it is Mine". That there may be no mistaking what is in view here, the Lord gave orders that the firstling of the ass was to be redeemed with a lamb, just as the firstborn of Israel were redeemed with a lamb on the passover night. Furthermore, the ass was to have its neck broken, that is it was to be destroyed, unless redeemed; just as the Israelites would most certainly have been smitten by the avenging Angel unless they had slain the lamb and sprinkled its blood. The conclusion is therefore irresistible: God here compares the natural man with the ass! Deeply humbling is this!

The "ass" is an unclean animal. Such is man by nature; shapen in iniquity conceived in sin. The "ass" is a most stupid and senseless creature. So also is the natural man. Proudly as he may boast of his powers of reason, conceited as he may be over his intellectual achievements, the truth is, that he is utterly devoid of any spiritual intelligence. What saith the Scriptures? This: "Walk not as other Gentiles walk in the vanity of their mind, having the understanding darkened, being alienated from the life of God through the ignorance that is in them" (Eph. 4:17, 18). Again; "If our Gospel be hid, it is hid to them that are lost; in whom the god of this world (Satan) has blinded the minds of them which believe not" (2 Cor. 4:3, 4). How accurately, then, does the "ass" picture the natural man! Again; the "ass" is stubborn and intractable, often as hard to move as a mule. So also is the natural man. The sinner is rebellious and defiant. He will not come to Christ that he might have life (John 5:40). It is in view of these things that Scripture declares, "For vain man would be wise, though man be born like a wild ass’s colt" (Job 11:12).

It is instructive to trace the various references to the "ass" in Scripture. The first mention of the "ass" is in Genesis 22; from it we learn two things. "Abraham rose up early in the morning and saddled his "ass" (v. 3). The "ass" is not a free animal. It is a beast of burden, saddled. So, too, is the sinner—"serving divers lusts". Second, "And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship"(Gen. 22:5). The "ass" did not accompany Abraham and Isaac to the place of worship. Nor can the sinner worship God. Third, in Genesis 49:14 we read, "Issachar is a strong ass, couching down between two burdens". So, too, is the sinner—heavily "laden" (Matthew 11:28). Fourth, God forbade His people to plow with an ox and ass together (Deut. 22:10). The sinner is shut out from the service of God. Fifth, in 1 Samuel 9:3 we are told, "And the asses of Kish Saul’s father were lost", and though Saul and his servant sought long for them they recovered them not. The sinner, too, is lost, away from God, and no human power can restore him. Sixth, In Jeremiah 22:19 we read, "He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem". Fearfully solemn is this. The carcass of the ass was cast forth outside the gates of the holy city. So shall it be with every sinner who dies outside of Christ; he shall not enter the New Jerusalem, but be "cast into the Lake of Fire". The final reference to the "ass" is found in Zechariah 9:9 "Rejoice greatly O daughter of Zion; shout, O daughter of Jerusalem, behold, thy King cometh unto thee, He is just, and having salvation; lowly, and riding upon an ass". Most blessed contrast is this. Here we see the "ass" entering Jerusalem, but only so as it was beneath the controlling hand of the Lord Jesus! Here is the sinner’s only hope—to submit to Christ!

In Genesis 16:12 we have a statement which is very pertinent in this connection, though its particular force is lost in the A. V. rendering; we quote therefore from the R. V., "And he shall be a wild-ass man among men; his hand shall be against every man, and every man’s hand against him". Those were the words of the Lord to Sarah. They were a prophecy concerning Ishmael. From Galatians 4 we learn that Ishmael stands for the natural man, as Isaac for the believer, the seed of promise. In full accord, then, with all that we have said above is this striking description of Sarah’s "firstborn"; he was a wild-ass man. The Bedowin Arabs are his descendants, and fully do they witness to the truth of this ancient prophecy. But solemn is it to find that here we have God’s description of the natural man. And more solemn still is what we read of Ishmael in Galatians 4; he "persecuted him that was born after the Spirit" (v. 29), and in consequence had to be "cast out" (v. 30).

In view of what has been said above, how marvelous the grace which provided redemption for "the firstling of an ass"! "But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us" (Rom. 5:8).

Ah, dear reader, have you taken this place before God? Do you own that the "ass" is an accurate portrayal of all that you are in yourself—unclean, senseless, intractable, fit only to have your neck broken? Do the words of the apostle suitably express the real sentiments of your heart—"Christ Jesus came into the world to save sinners; of whom I am chief" (1 Tim. 1:15)? Or, are you like the self- righteous Pharisee, who said, "God, I thank Thee, that I am not as other men are, extortioners, unjust, adulterers" (Luke 18:11)? Christ came not to call the righteous but sinners to repentance, (Luke 5:32). He came "To seek and to save that which was lost" (Luke 19:10). Again, we ask, Have you taken this place before God? Have you come to Him with all your wretchedness—undone, corrupt, guilty, lost? Have you abandoned all pretentions of worthiness and merit, and cast yourself upon His undeserved mercy? Have you seen your own need of the sinner’s Savior, and thankfully received Him? If you have, then will you gladly "set to your seal that God is true", and acknowledge that the "ass" is a suitable figure to express what you were and still are by nature. And, then, too, will you praise God for the matchless grace which redeemed you, not with corruptible things as silver and gold, "but with the precious blood of Christ, as of a Lamb without blemish and without spot" (1 Pet. 1:19). Thank God for the Lamb provided for the ass. The more fully we realize the accuracy of this figure, the more completely we are given to see how ass-like we are in ourselves, the deeper will be our gratitude and the more fervent our praise for the redemptive and perfect Lamb.

The Passover Part 16 Doc Notes

2011-09-03T02:41:00.001+02:00

In Exodus 11:4-7 we read, "Thus saith the Lord, About midnight will I go out into the midst of Egypt: And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn 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 anymore. 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". Notice carefully the exact wording of verse 5: it was not "all the firstborn of the land of Egypt shall die, but "all the firstborn in the land of Egypt". This Divine sentence of judgment included the Israelites equally with the Egyptians. Yet in the seventh verse we are told "not a dog shall move his tongue against any of the children of Israel, for the Lord "put a difference between the Egyptians and Israel". Here is what the infidel would call ‘a flat contradiction!’ But as we are fully assured that there can be no contradictions in "the Word of Truth", so we know there must be an interpretation which brings out the harmony of this passage. What that is, no mere human wisdom could have devised. The sentence of universal condemnation proceeded from the righteousness of God; the "difference" which He put between the Egyptians and Israel was the outflow of His grace. But how can justice and mercy be reconciled? How can justice exact its full due without excluding mercy? How can mercy be manifested except at the expense of justice? This is really the problem that is raised here. The solution of it is found in Exodus 12. All the firstborn in the land of Egypt did die, and yet the firstborn of Israel were delivered from the Angel of Death! But how could this be? Surely both could not be true. Yes they were, and therein we may discover a blessed illustration and type of the contents of the Gospel.

Exodus 12 records the last of the ten plagues. This was the death of the firstborn, and inasmuch as death is "the wages of sin", we have no difficulty in perceiving that it is the question of SIN which is here raised and dealt with by God. This being the case, both the Egyptians and the Israelites alike were obnoxious to His righteous judgment, for both were sinners before Him. This was dealt with at some length in our last paper. In this respect the Egyptians and the Israelites were alike: both in nature and in practice they were sinners. "There is no difference: for all have sinned and come short of the glory of God (Rom. 3:22, 23). It is true that God had purposed to redeem Israel out of Egypt, but He would do so only on a righteous basis. Holiness can never ignore sin, no matter where it is found. When the angels sinned God "spared them not" (2 Pet. 2:4). The elect are "children of wrath even as others" (Eph. 2:3). God made no exception of His own blessed Son: when He was "made sin for us" (2 Cor. 5:21)—He spared Him not (Rom. 8:32).

But all of this only seems to make the problem more impossible of solution. The Israelites were sinners: their guilt was irrefutably established: a just God can "by no means clear the guilty" (Ex. 34:7): sentence of death was passed upon them (Ex. 11:5). Nothing remained but the carrying out of the sentence. A reprieve was out of the question. Justice must be satisfied; sin must be paid its wages. What, then? Shall Israel perish after all? It would seem so. Human wisdom could furnish no solution. No; but man’s extremity is God’s opportunity, and He did find a solution. "Where sin abounded, grace did much more abound" (Rom. 5:20), and yet grace was not shown at the expense of righteousness. Every demand of justice was satisfied, every claim of holiness was fully met. But how? By means of a substitute. Sentence of death was executed, but it fell upon an innocent victim. That which was "without blemish" died in the stead of those who had "no soundness" (Isa. 1:6) in them. The "difference" between the Egyptians and Israel was not a moral one, but was made solely by the blood of the pascal lamb! It was in the blood of the Lamb that mercy and truth met together and righteousness and peace kissed each other (Ps. 85:10).

The whole value of the blood of the pascal lamb lay in its being a type of the Lord Jesus—"Christ our Passover is sacrificed for us: therefore let us keep the feast" (1 Cor. 5:7, 8). Here is Divine authority for our regarding the contents of Exodus 12 as typical of the Cross-work of our blessed Savior. And it is this which invests every detail of our chapter with such deep interest. May our eyes be anointed so that we shall be able to perceive some, at least, of the precious unfoldings of the truth which are typically set forth in our chapter.

The first great truth to lay hold of here is what we are told in the 11th verse: "It is the Lord’s passover". This emphasizes a side of the truth which is much neglected to-day in evangelical preaching. Gospellers have much to say about what Christ’s death accomplished for those who believe in Him, but very little is said about what that Death accomplished Godwards. The fact is that the death of Christ glorified God if never a single sinner had been saved by virtue of it. Nor is this simply a matter of theology. The more we study the teaching of Scripture on this subject, and the more we lay hold by simple faith of what the Cross meant to God, the more stable will be our peace and the deeper our joy and praise.

The particular aspect of truth which we now desire to press upon the reader is plainly taught in many a passage. Take the very first (direct) reference to the "Lamb" in Scripture. In Geneses 22:8 we read that Abraham said to his son, "God will provide Himself a lamb for a burnt offering". It was not simply God would "provide" a lamb, but that He would "provide Himself a lamb". The Lamb was "provided" to glorify God’s character, to vindicate His throne, to satisfy His justice, to magnify His holiness. So, too, in the ritual on the annual Day of Atonement, we read of the two goats. Why two? To foreshadow the two great aspects of Christ’s atoning work—Godwards and usward. "And he shall take the two goats and present them before the Lord at the door of the Tabernacle of the congregation. And Aaron shall cast lots upon the two goats; one lot for the Lord, and the other for the scapegoat" (Lev. 16:7, 8). It is this aspect of truth which is before us in Romans 3:24-26, "Being justified freely by His grace through the redemption that is in Christ Jesus. Whom God hath set forth to be a propitiation through faith in His blood to declare His righteousness... that He might be just, and the justifier of him which believeth in Jesus". In 1 Corinthians 5:7 we read, "Christ our Passover". He is now our Passover, because He was first the Lord’s Passover (Ex. 12:11).

If further confirmation of what we have said above be needed it is supplied by another term which is used in Exodus 12:27. Here we are expressly told that the Passover was a "sacrifice"—"It is the sacrifice of the Lord’s passover". Nor is this the only verse in the Scriptures where the Passover is called a sacrifice. In Exodus 34:25 we read that God said unto Israel, "Thou shalt not offer the blood of My sacrifice with leaven; neither shall the sacrifice of the feast of the Passover be left unto the morning". Again, in Deuteronomy 16:2 we read, "Thou shalt therefore sacrifice the Passover unto the Lord thy God". So also in the New Testament, it is said, "Christ our Passover is sacrificed for us" (1 Cor. 5:7). We emphasize this point because it has been denied by many that the Passover was a "sacrifice". Objectors have pointed out that the pascal lamb was not slain by the priest, nor was it offered upon the altar, for there was no altar which God could own in Egypt. But such an objection is quickly removed if reference be made to the later Scriptures on the subject. After the Exodus the "passover" was never allowed to be killed anywhere except in the place which God had chosen. This is abundantly clear from Deuteronomy 16:4, 5, "And there shall be no leavened bread seen with thee in all thy coasts seven days, neither shall there any thing of the flesh, which thou sacrificedst the first day at even, remain all night until the morning. Thou mayest not sacrifice the passover within any of thy gates, which the Lord thy God giveth thee; but at the place which the Lord thy God shall choose to place His name in, there thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt". The Israelites were here expressly forbidden to kill the passover in their own homes, and were commanded to sacrifice it only "at the place which the Lord Thy God shall choose to place His name in". What that "place" was we may learn from Deuteronomy 12:5, 6 and similar passages—it was the Tabernacle, afterwards the Temple.

That the Passover was a "sacrifice", a priestly offering, is further proven by the fact that in Numbers 9:6, 7, 13, it is specifically designated a "corban", and it is certain that nothing was ever so called except what was brought and offered to God in the Tabernacle or the Temple. Furthermore, there is definite scripture to show that the blood of the pascal sacrifice was poured out, sprinkled, offered at the altar by the priests. "Thou shalt not offer the blood of My sacrifice with leavened bread; neither shall the fat of My sacrifice remain until the morning" (Ex. 23:18) — only the priests "offered" the blood. Plainer still is the testimony of 2 Chronicles 30:15, 16, "Then they killed the passover on the fourteenth day of the second month and the priests and the Levites were ashamed, and sanctified themselves, and brought in the burnt offerings into the house of the Lord. And they stood in their place after their manner according to the Law of Moses the man of God; the priests sprinkled the blood". And 2 Chronicles 35:11, "And they killed the passover and the priests sprinkled the blood". So again Ezra 6:20, "For the priests and the Levites were purified together, all of them were pure, and killed the passover for all the children of the captivity and for their brethren the priests, and for themselves". Note "the priests and Levites" killed the passover for all the children of the captivity!

Now there are two lines of thought associated with sacrifices in Scripture. First, a sacrifice is a propitiatory satisfaction rendered unto God. It is to placate His holy wrath. It is to appease His righteous hatred of sin. It is to pacify the claims of His justice. It is to settle the demands of His law. God is "light" as well as "love". He is of "purer eyes than to behold evil, and canst not look on iniquity" (Hab. 1:13). This truth is denied on every side today. Yet this should not surprise us; it is exactly what prophecy foretold (2 Tim. 4:3, 4). Plain and pointed is the teaching of Scripture on this subject. Following the rebellion and destruction of Korah, we read that all the Congregation murmured against Moses and Aaron saying, "Ye have killed the people". What was God’s response? This: "The Lord spake unto Moses saying, "Get you up from among this congregation, that I may consume them as in a moment" (Num. 16:45).How was the consuming anger of God averted? Thus: "And Moses said unto Aaron, Take a censer and put fire therein off the altar, and put on incense and go quickly unto the congregation and make an atonement for them; for there is wrath gone out from the Lord; the plague is begun. And Aaron took as Moses commanded and ran into the midst of the congregation; and, behold, the plague was begun among the people; and he put on incense, and made an atonement for the people. And he stood between the dead and the living; and the plague was stayed" (Num. 16:46-48)! A similar passage is found in the last chapter of Job. There we read, "The Lord said to Eliphaz the Temanite, My wrath is kindled against thee and against thy two friends; for ye have not spoken of Me the thing that is right, as My servant Job hath. Therefore take unto you now seven bullocks and seven rams and go to My servant Job, and offer up for yourselves a burnt offering; and My servant Job shall pray for you: for him will I accept; lest I deal with you after your folly." Here, then, is the primary thought connected with "sacrifice". It is a bloody offering to appease the holy wrath of a sin-hating and sin-punishing God. And this is the very word which is used again and again in connection with the Lord Jesus the Great Sacrifice. Thus, Ephesians 5:2: "Christ also hath loved us, and hath given Himself for us an offering and a sacrifice to God for a sweet-smelling savor." Again, "Once in the end of the world hath He appeared to put away sin by the sacrifice of Himself", (Heb. 9:26). And again, "This man, after He had offered one sacrifice for sins forever sat down on the right hand of God (Heb. 10:12). The meaning of these passages is explained by Romans 3:25, 26: Christ was unto God a "propitiation", an appeasement, a pacification, a legal satisfaction. Therefore could the forerunner of the Redeemer say, "Behold the Lamb of God which taketh away the sin of the world" (John 1:29).

The second thought associated with "sacrifice" in the Scriptures is that of thanksgiving and praise unto God; this being the effect of the former. It is because Christ has propitiated God on their behalf that believers can now offer "a sacrifice of praise" (Heb. 13:15). Said one of old, "And now shall mine head be lifted up above mine enemies round about me; therefore will I offer in His tabernacle sacrifices of joy" (Ps. 27:6). Said another, "I will sacrifice unto Thee with a voice of thanksgiving"(Jon. 2:9). This is why, after being told that "Christ our Passover hath been sacrificed for us", the exhortation follows "therefore let us keep the feast" (1 Cor. 5:7). The pascal lamb was first a sacrifice unto God; second, it then became the food of those sheltered beneath its blood.

The ritual in connection with the Passover in Egypt was very striking. The lamb was to be killed (Ex. 12:6). Death must be inflicted either upon the guilty transgressor or upon an innocent substitute. Then its blood was to be taken and sprinkled upon the door-posts and lintel of the house wherein the Israelites sheltered that night. "Without shedding of blood is no remission" (Heb. 9:22), and without sprinkling of blood is no salvation. The two words are by no means synonymous. The former is for Propitiation; the latter is faith’s appropriation. It is not until the converted sinner applies the blood that it avails for him. An Israelite might have selected a proper lamb, he might have slain it, but unless he had applied its blood to the outside of the door, the Angel of Death would have entered his house and slain his firstborn. In like manner today, it is not enough for me to know that the precious blood of the Lamb of God was shed for the remission of sins. A Savior provided is not sufficient: he must be received. There must be "faith in His blood" (Rom. 3:25), and faith is a personal thing. I must exercise faith. I must by faith take the blood and shelter beneath it. I must place it between my sins and the thrice Holy God. I must rely upon it as the sole ground of my acceptance with Him.

"For I will pass through the land of Egypt this night and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment; I am the Lord. And the blood shall be to you for a token upon the houses where ye are; and when I see the blood I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt" (Ex. 12:12, 13). When the executioner of God’s judgment saw the blood upon the houses of the Israelites, he entered not, and why? Because death had already done its work there! The innocent had died in the place of the guilty. And thus justice was satisfied. To punish twice for the same crime would be unjust. To exact payment twice for the same debt is unlawful: Even so those within the blood-sprinkled house were secure. Blessed, blessed truth is this. It is not merely God’s mercy but His righteousness which is now on the side of His people. Justice itself demands the acquittal of every believer in Christ. Herein lies the glory of the Gospel. Said the apostle Paul, "I am not ashamed of the Gospel of Christ; for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek (Rom. 1:16). And why was he not "ashamed" of the Gospel? Hear his next words, "For therein is the righteousness of God revealed from faith to faith".

"And when I see the blood I will pass over you". God’s eye was not upon the house, but on the blood. It might have been a lofty house, a strong house, a beautiful house; this made no difference; if there was no blood there judgment entered and did its deadly work. Its height, its strength, its magnificence availed nothing, if the blood was lacking. On the other hand, the house might be a miserable hovel, falling to pieces with age and decay; but no matter; if blood was upon its door, those within were perfectly safe.

Nor was God’s eye upon those within the house. They might be lineal descendants of Abraham, they might have been circumcised on the eighth day, and in their outward life they might be walking blamelessly so far as the Law was concerned. But it was neither their genealogy, nor their ceremonial observances, nor their works, which secured deliverance from God’s judgments. It was their personal application of the shed blood, and of that alone.

"And the blood shall be to you for a token upon the houses where ye are; and when I see the blood, I will pass over you" (v. 13). To the mind of the natural man this was consummate folly. What difference will it make, proud reason might ask, if blood be smeared upon the door? Ah I "The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him (1 Cor. 2:14). Supremely true is this in connection with God’s way of salvation—"For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God... But we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness" (1 Cor. 1:18, 23). It is faith, not reasoning, which God requires; and it was faith which rendered the Passover-sacrifice effective; "Through faith he kept the passover, and the sprinkling of blood lest he that destroyed the first-born should touch them" (Heb. 11:28).

"To realize what this faith must have been, we have to go back to ‘that night’, and note the special circumstances, which can alone explain the meaning of the words ‘by faith’. God’s judgments had been poured out on Egypt and its king, and its people. A crisis had arrived; for, after nine plagues had been sent, Pharaoh and the Egyptians still remained obdurate. Indeed, Moses had been threatened with death if he ever came again into Pharaoh’s presence (Ex. 10:28,29). On the other hand, the Hebrews were in more evil case than ever and Moses, who was to have delivered them, had not made good his promises.

"It was at such a moment that Moses heard from God what he was to do. To sense and sight it must have seemed most inadequate, and quite unlikely to accomplish the desired result. Why should this last plague be expected to accomplish what the nine had failed to do with all their accumulating terrors? Why should the mere sprinkling of the blood have such a marvelous effect? And if they were indeed to leave Egypt ‘that same night’ why should the People be burdened with all those minute ceremonial observances at the moment when they ought to be making preparation for their departure? Nothing but ‘faith’ could be of any avail here. Everything was opposed to human understanding and human reasoning.

"With all the consciousness of ill-success upon him, nothing but unfeigned faith in the living God and what he had heard from Him, could have enabled Moses to go to the people and rehearse all the intricacies of the Pascal observances, and tell them to exercise the greatest care in the selection of a lamb on the tenth day of the month, to be slain on the fourteenth day, and eaten with (to them) an unmeaning ceremony. It called for no ordinary confidence in what Moses had heard from God to enable him to go to his brethren who, in their deep distress, must have been ill-disposed to listen; for, hitherto, his efforts had only increased the hatred of their oppressors, and their own miseries as bondmen. It would to human sight be a difficult if not impossible task to persuade the people, and convince them of the absolute necessity of complying with all the minute details of the observance of the Passover ordinance.

"But this is just where faith came in. This was just the field on which it could obtain its greatest victory. Hence we read that, "through faith he kept the passover, and the sprinkling of blood" (Heb. 11:28), and thus every difficulty was overcome, and the Exodus accomplished. All was based on ‘the hearing of faith’. The words of Jehovah produced the faith, and were at once the cause and effect of all the blessing" (Dr. Bullinger)

"And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy, when I smite the land of Egypt" (v. 13). In connection with this it is deeply important that we should distinguish between two things; the foundation of security and the proof basis of peace. That which provided a safe refuge from judgment was the death of the lamb and sprinkling of the blood. That which offered a stay to the heart was the promise of Him who cannot lie. So many err on this second point. They want to make their experience, their feelings, something within themselves, the basis of their assurance. This is a favorite device of Satan, to turn the eye downwards upon ourselves. The Holy Spirit ever directs the eye away front ourselves to God and His Word.

Let us suppose a case. Here are two households on that Passover night. At the head of the one is an unbelieving father who has refused to heed the Divine warning and avail himself of the Divine provision. Early that evening his firstborn says, "Father I am very uneasy. Moses has declared that at midnight an Angel is to visit this land and slay all the firstborn, except in those houses which are protected by the blood of a lamb". To still the fears of his son, the father lies, and assures him that there is no cause for alarm seeing that he has killed the lamb and applied its blood to the door. Hearing this, the son is at rest, all fear is gone, and in its place he is filled with peace. But it is a false peace!

In the second home the situation is reversed. At the head of this house is a God-fearing man. He has heard Jehovah’s warning message through Moses, and hearing, has believed and acted accordingly; the lamb has been slain, its blood placed upon the lintel and posts of the door. That evening the firstborn says, "Father, I feel very uneasy. An Angel is to smite all the firstborn to-night and how shall I escape?" His father answers, "Son, your alarm is groundless; yea, it is dishonoring to God. The Lord has said, ‘when I see the blood, I will pass over you’". "But", continues the son, "while I know that you have killed the lamb and applied its blood, I cannot be but terrified. Even now I hear the cries of terror and anguish going up from the houses of the Egyptians. O that morning would come! I shall not feel safe ‘till then". But his fears were groundless.

Now observe. In the first case supposed above we have a man full of happy feelings, yet he perished. In the second case, we have one full of fears yet was he preserved. Examine the ground of each. The oldest son in the first house was happy because he made the word of man the ground of his peace. The oldest son in the second house was miserable because he failed to rest on the sure Word of God. Here, then, are two distinct things. Security is by the applied blood of the Lamb. Assurance and peace are to be found by resting on the Word of God. The ground of both is outside of ourselves. Feelings have nothing to do with either. Deliverance from judgment is by the Finished Work of Christ, and by that alone. Nothing else will avail. Religious experiences, ordinances, self-sacrifice, Church-membership, works of mercy, cultivation of character, avail nothing. The first thing for me, as a poor lost sinner, to make sure of is, Am I relying upon what Christ did for sinners? Am I personally trusting in His shed blood? If I am not, if instead. under the eloquence and moving appeals of some evangelist, I have decided to turn over a new leaf, and endeavor to live a better life, and I have "gone forward" and taken the preacher’s hand, and if he has told me that I am now saved and ready to "join the church," and doing so I feel happy and contented—my peace is a false one, and I shall end in the Lake of Fire, unless God in His grace disillusions me.

On the other hand, if the Holy Spirit has shown me my lost condition, my deep need of the Savior, and if I have cast myself upon Christ as a drowning man clutches at a floating spar; if I have really believed on the Lord Jesus Christ (Acts 16:31), and received Him as my own personal Savior (John 1:12), and yet, nevertheless, I am still lacking in assurance of my acceptance by God, and have no settled peace of heart; it is because I am failing to rest in simple faith on the written Word. GOD SAYS, "Believe on the Lord Jesus Christ and thou shalt be saved". That is enough. That is the Word of Him who cannot lie. Nothing more is needed. "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 5:24). Never mind about your feelings; do not stop to examine your repentance to see if it be deep enough. It is CHRIST that saves; not your tears, or prayers, or resolutions. If you have received Christ, then you are saved. Saved now, saved forever.—"For by one offering He hath perfected forever them that are set apart" (Heb. 10:14). How may you know that you are saved? In the same way that the firstborn Israelite could know that he was secure from the avenging Angel—by the Word of God. "When I see the blood I will pass over you". God is saying the same to-day. If you are under the blood, then you are eternally secure. Neither the Law, nor the Devil, can harm you. "It is God that justifieth, who is he that condemneth?" (Rom. 8:33, 34). Receive Christ for salvation. Rest on God’s Word for assurance and peace!

Nor are we to be occupied with our faith, any more than with our feelings. It is not the act of faith which (instrumentally) saves us, but the TRUTH itself, which faith lays hold of. If no blood had been placed on the door, no believing it was there would have delivered from the avenger. On the other hand, if the blood had been placed on the door, and those within doubted its efficacy, peace would have been destroyed but not their security. It is faith in God’s promise which brings assurance. For salvation, faith is simply the hand that receives the gift. For assurance, faith is "setting to our seal that God is true" (John 3:33). And this is simply receiving "His testimony".

In this paper we have only sought to develop that which is central and vital in connection with our salvation and peace. In our next we shall, God willing, take up some of the many interesting details of Exodus 12. May the Lord be pleased to use what we have written to establish His own.

"Doc Notes" (part 15) Death of the First Born

2011-08-02T02:59:00.005+02:00

Gentle Reader,
The contest between Pharaoh and Jehovah was almost ended. Abundant opportunity had been given the king to repent him of his wicked defiance. Warning after warning and plague after plague had been sent. But Egypt’s ruler still "hardened his heart". One more judgment was appointed, the heaviest of them all, and then not only would Pharaoh "let" the people go, but he would thrust them out. Then would be clearly shown the folly of fighting against God. Then would be fully demonstrated the uselessness of resisting Jehovah. Then would be made manifest the impotence of the creature and the omnipotence of The Most High. "There are many devices in a man’s heart; nevertheless the counsel of the Lord, that shall stand. (Prov. 19:21.)

"For the Lord of hosts hath purposed, and who shall disannul it? and His hand is stretched out, and who shall turn it back?" (Isa. 14:27). No matter though it be the king of the most powerful empire upon earth, "Those that walk in pride God is able to abase" (Dan. 4:21.) Pharaoh might ask in haughty defiance, "Who is the Lord, that I should obey His voice to let Israel go?" He might blatantly declare, "I know not the Lord, neither will I let Israel go" (5:2). But now the time had almost arrived when he would be glad to get rid of that people whose God had so sorely troubled him and his land. As well might a worm seek to resist the tread of an elephant as for the creature to successfully defy the Almighty. God can grind to powder the hardest heart, and bring down to the dust the haughtiest spirit.

"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" (11:1). "One plague more". The severest of them all was this, directed as it was against ‘the chief of their strength" (Ps. 78:51). A mightier king than Pharaoh would visit the land of Egypt that night. The "king of terrors" would lay his unsparing hand upon the firstborn. And with all their wisdom and learning Pharaoh and his people would be helpless. The magicians were of no avail in such an emergency. There was no withstanding the Angel of Death! Neither wealth nor science could provide deliverance. Those in the palace were not one whit more secure than the occupants of the humblest cottage. Longsuffering God had surely shown Himself, but now His holy anger was to burst forth with irresistible might, and bitter and widespread would be the resulting lamentations.

"Speak now in the ears of the people, and let every man borrow of his neighbor, and every woman of her neighbor, jewels of silver, and jewels of gold" (11:2). This and the verse that follows are to be regarded as a parenthesis. The night on which the first-born were slain came between the fourteenth and fifteenth days of the month Nisan. And yet in 12:3 we find the Lord telling Moses to instruct Israel to take them every man a lamb on the tenth day of the month. Similarly, here in Exodus is, the body of the chapter is concerned with what took place on the Passover night, verses 2 and 3 coming in parenthetically as a brief notice of what had happened previously.

That which is recorded in verse 2 has been seized upon by enemies of God’s truth and made the ground of an ethical objection. The word "borrow" implies that the article should later be returned. But there was no thought of the Israelites giving back these "jewels" to the Egyptians. From this it is argued that God was teaching His people to practice deception and dishonesty. But all ground for such an objection is at once swept away if the Hebrew word here translated "borrow" be rendered correctly. The Hebrew word is "Sha´al". It occurs 168 times in the Old Testament, and 162 times it is translated "ask, beg or require". The Septuagint (the Greek translation of the O.T. f.) gives "aites" (ask). Jeromes’ Latin version renders it by "postulabit" (ask, request). The German translation by Luther reads "Fordern" (demand). The mistake has been corrected by the English Revisers, who give "ask" rather than "borrow."

While the substitution of ‘ask" for "borrow removes all ground for the infidel’s objection that Israel were guilty of a fraudulent transaction, there is still a difficulty remaining—felt by many a devout mind. Why should the Lord bid His people "ask" for anything from their enemies? In receiving from the Egyptians, they were but taking what was their own. For long years had the Hebrews toiled in the brick-kilns. Fully, then, had they earned what they now asked for. Lawfully were they entitled to these jewels. Yet we believe that the real, more satisfactory answer, lies deeper than this. Every thing here has a profound typical meaning. The world is greatly indebted to the presence of God’s people in it. Much, very much, of the benevolence practiced by the unregenerate is the outcome of this. Our charitable institutions, our agencies for relieving suffering, are really byproducts of Christianity: hospitals, and poor-houses are unknown in lands where the light of the Gospel has not shone! When, then, God took His people out of Egypt He made its inhabitants feel the resultant loss. In like manner when the saints are all raptured at the descent of Christ into the air, the world will probably be made to feel that all true blessing and enlightenment has departed from it.

"And the Lord gave the people favor in the sight of the Egyptians" (11:3). This was the fulfillment of the promise made by the Lord to Moses at the burning bush: "And I will give this people favor in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty" (3:21). And it was also the fulfillment of one of the promises which Jehovah made to Abraham four hundred years earlier: "And also that nation, whom they shall serve will I judge: and afterward shall they come out with great substance" (Gen. 15:14). This is very blessed. No word of God can fail. For many long years the Hebrews had been a nation of slaves, and as they toiled in the brick-kilns there were no outward signs that they were likely to leave Egypt "with great substance". But the people of God are not to walk by sight, but by faith. How this fulfillment of God’s ancient promise to Abraham should show the certainty of Him making good all His promises to us!

"And the Lord gave the people favor in the sight of the Egyptians" (11:3). Herein Jehovah manifested His absolute sovereignty. From the natural standpoint there was every reason why the Egyptians should hate the Israelites more than ever. Not only were they, as a pastoral people, an "abomination unto the Egyptians" (Gen. 46:34), but it was the God of the Hebrews who had so severely plagued them and their land. It was therefore due alone to God’s all-mighty power, moving upon the hearts of the Egyptians which caused them to now regard His people with favor. Similar examples are furnished by the eases of Joseph and Potiphar (Gen. 39:3), Joseph and the prison-keeper (Gen. 39:21) Daniel and his master (Dan. 1:9) etc. Let us learn from these passages that when we receive kindness from the hands of the unregenerate it is because Gad has given us favor in their sight.

"And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt", (11:4). Moses was still in the Court. Chapter 11:1, 4 should be read straight on from 10:28, 29. The seeming interval between the two chapters disappears if we read 11:1 (as the Hebrew fully warrants) "the Lord had said unto Moses." God’s servant, then, was still in Pharaoh palace, though the king and his courtiers were unable to see him because of the "thick darkness" which enveloped the land of Egypt. If further proof be required for this the 8th verse of our chapter supplies it, for there we read, "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 me: and after that I will go out. And he went out from Pharaoh in a great anger". The fourteenth day of Nisan had arrived, and after delivering the Divine ultimatum, Moses left forever the palace of the Pharaohs’.

"And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt: And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn 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 anymore". (11:4-6). How this reminds us of that solemn word in Romans 11:22, "Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness!" In exempting His own people from this heavy stroke of judgment we behold the "goodness" of the Lord; in the slaying of all the firstborn of the Egyptians we see His "severity". But why, it may be asked, should the "firstborn" be destroyed? At least a twofold answer may be returned to this. It commonly happens that in the governmental dealings of God the sins of the fathers are visited upon the children. In the second place, Romans 9:22 teaches us that the "vessels of wrath" are made by God for the express purpose of showing His wrath and making known His power. The slaying of the children rather than their parents served to accomplish this the more manifestly. Again, the death of the first born was a representative judicial infliction. It spoke of the judgment of God coming upon all that is of the natural man; the firstborn like "the first-fruits" being a sample of all the rest. But why slay the firstborn of all the Egyptians, when Pharaoh only was rebellious and defiant? Answer: It is clear from Exodus 14:17 that the rank and the of the Egyptians were far from being guiltless.

"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 (11:7). Marvelous example was this of the absolute sovereignty of Divine grace. As we shall yet see, the Israelites, equally with the Egyptians, fully merited the wrath of God. It was not because of any virtue or excellence in them that the Hebrews were spared. They, too, had sinned and come short of the glory of God. It was simply according to His own good pleasure that God made this difference: "For He saith to Moses I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion" (Rom. 9:15). And this was no isolated instance. It was characteristic of the ways of God in every age. It is the same today. Some are in Christ; many are out of Christ: sovereign grace alone has made the difference. There can be only one answer to the apostle’s question" who maketh thee to differ from another?" (1 Cor. 4:7)—it is God. It is not because our hearts (by nature) are more tender, more responsive to the Holy Spirit, than the hearts of unbelievers; it is not that our wills are more pliable and less stubborn. Nor is it because of any superior mental acumen which enabled us to see our need of a Savior. No; grace, distinguishing grace, sovereign grace, is the discriminating cause. Then let us see to it that we give God all the glory for it!

"But against any of the children of Israel shall not a dog move his tongue". Striking proof was this that every creature is beneath the direct control of the great Creator! It was nighttime when the Angel of death executed God’s sentence. Moreover, "thick darkness" shrouded the land. On every side was the weeping and howling of the Egyptians, as they discovered that their firstborn had been smitten down. Moreover, there was the movement of the Israelites, as by their hundreds of thousands they proceeded to leave the land of bondage. There was, then, every reason why the "dogs" should bark and howl, yea, why they should rush upon the Hebrews. But not a single dog moved his tongue! An invisible Hand locked their jaws. Just as Babylon’s lions were rendered harmless by God, when Daniel was cast into their den, so Egypt’s dogs were stricken dumb when Jehovah’s people set out for the promised land. What comfort and assurance is there here for the believer to-day. Not so much as a fly can settle upon you without the Creator’s bidding, any more than the demons could enter the herd of swine until Christ gave them permission.

It now remains for us to say something about the spiritual condition of this people here so signally favored of God. Comparatively little is told us in the earlier chapters of Exodus concerning the relations which Abraham’s descendants sustained toward Jehovah, but one or two details of information are supplied in the later scriptures. We propose, then, to bring these together that we may contemplate, briefly, the picture which they furnish us of the moral state of the Children of Israel at the time that the Lord delivered them from the House of Bondage.

In Leviticus 17:7 we read, "And they shall no more offer their sacrifices unto demons unto whom they have gone a whoring". Mark the words "no more": the implication is plain that previously to coming out into the wilderness, Israel had practiced idolatry. Plainer still is Joshua 24:14, "Now therefore fear the Lord and serve Him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the Lord". Here we learn that the patriarchs served false gods before Jehovah called them, and that their descendants did the same thing in Egypt.

"In the day that I lifted up my hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands; Then said I unto them, Cast ye away every man the abominations of his eyes, and defile not yourselves with the idols of Egypt; I am the Lord your God. But they rebelled against Me, and would not hearken unto Me; they did not every man cast away the abominations of their eyes, neither did they forsake the idols of Egypt; then I said, I will pour out My fury upon them, to accomplish My anger against them, in the midst of the land of Egypt. But I wrought for My name’s sake that it should not be polluted before the heathen, among whom they were, in whose sight I made Myself known unto them, in bringing them forth out of the land of Egypt"(Ezek. 20:6-9). Very pointed is this, supplying us with information that is not furnished in the book of Exodus. First, this passage tells us that Israel worshiped the idols of Egypt. Second, it shows how God expostulated with them. Third, it informs us that Israel heeded not God’s reproval, but instead, blatantly defied Him. Fourth, it intimates how that the earlier plagues were also visitations of judgment upon the Hebrews, as well as the Egyptians. Fifth, it shows that the Lord delivered Israel, not because of any worthiness or fitness He found in them, but simply for His name’s sake.

As we turn to the book of Exodus—everything in it being typical in its significance—we find how accurately the physical condition of the Israelites symbolized their spiritual state. First, they are seen in bondage, at the mercy of a cruel king,—apt portrayal of the condition of the natural man, the "captive" of the Devil (2 Tim. 2:26). Second, we read that they "sighed by reason of their bondage, and they cried" (2:23). But nothing is said about them crying unto God! They were conscious of their hard lot, but not yet did they know the Source from which their deliverance must proceed. How like the natural man, when he is first awakened by the Holy Spirit! His spiritual wretchedness, his lost condition, make him to sigh and groan, but as yet he is unacquainted with the Deliverer. Beautiful is it to mark what follows in 2:23: "And their cry came up unto God by reason of the bondage". Yes, God heard their cry, even though it was not addressed to Himself. And God "remembered His covenant". Ah, that was the ground of His action. Not their faith, for they had none. Nor was it pity for their wretchedness, for there were many others in different parts of the earth equally wretched, whom God ignored. God had respect to them for His covenant’s sake. And it was precisely thus with us, Christian readers. God made a covenant with Christ before the foundation of the world and it was this, which made Him have "respect" unto us!

And what do we next read of in Exodus? This: that all unknown to the enslaved and groaning Israelites, God had raised up for them a savior. Exodus 3 records the appearing of Jehovah to Moses at the burning bush, and the appointing of him to be the deliverer of God’s people. But at that time Israel knew it not; they were in total ignorance of the wondrous grace which God had in store for them. How truly accurate the picture!. When we were first made conscious of our woeful condition, when our consciences groaned beneath the intolerable load of guilt, at that time we knew nothing of God’s appointed Deliverer.

Next we are told of the Lord sending Aaron into the wilderness to meet his brother, and together they entered Egypt, gather the elders of Israel, and tell them of God’s promised deliverance. We are told, "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 worshipped" (4:31). But it is clear from what follows that this was not a genuine heart believing, and their worship was evidently very superficial. Nor does the analogy fail us here. How many of us became very religious when the Deliverer was first presented to our view! But, alas, how superficial was our response!

The sequel is very striking! As soon as Pharaoh learned of God’s intentions toward Israel he at once increases their burdens and says, "Let more work be laid upon the men" (5:9). How clearly Pharaoh foreshadows Satan here! As soon as the great Enemy of souls discerns the spirit of God commencing His operations of grace within the sinner, he makes the spiritual lot of that one more miserable than ever. He sets the poor soul to work the harder. He tells such an one that he must labor with increased zeal if ever he is to find favor with God. "They were in evil case" says the record (5:12), and so is the poor guilt-burdened, conscience-smitten, convicted sinner.

Next, we read that the people came to Moses complaining of their increased misery. Even now they did not put their trust in the Lord, but instead, leaned upon the arm of flesh. So, too, the convicted sinner—with very rare exceptions—instead of turning at once to Christ for relief, seeks out the sunday-school teacher, the evangelist, or the pastor. Similarly did the "prodigal son" act. When he "began to be in want", he did not return at once to the Father, but "went and joined himself to a citizen of that country". How slow, how pathetically slow, is man to learn the great truth that God alone is able to meet his deep, deep need!

Moses sought the Lord, and the Lord in tender patience bade His servant to go unto the Israelites and say, "I am the Lord and I will bring you out from under the burdens of the Egyptians, and I will rid you of their bondage, and I will redeem you with 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 to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord" (6:6-8). Wondrous grace was this! Sad indeed is what follows . "And Moses spake so unto the children of Israel, but they hearkened not unto Moses for anguish of spirit, and for cruel bondage" (v. 9). How this goes to show that their earlier bowing down and "worshipping" (4:31) was merely an evanescent thing of the moment. And again we say, How true to life is the picture presented here! While Israel groaned under the burdens of the brick-kilns of Egypt, even the promises of God failed to give relief. So it was with each of us. While we continued to justify ourselves by our own works, while we sought to weave a robe of righteousness by our own hands, even the promises of the Gospel failed to comfort us. Ah, it is not until the soul turns away from everything of self and puts his trust alone in the Finished Work of Christ, that peace will be obtained. "To him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness" (Rom. 4:5).

"And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit and for cruel bondage". This is the last thing which we are told about the Israelites before the Angel of Death visited the land of Egypt. How clear it is then, that when the Lord "put a difference between the Egyptians and the Israelites" it was not because of any merit which He discovered in the latter. They, too, were idolaters, rebellious and unbelieving. The more clearly we perceive the spiritual wretchedness of Israel at this time, the more shall we recognize the absolute sovereignty of that grace which redeemed them. So, too, the more fully we are acquainted with the teaching of Scripture concerning the utter corruption and total depravity of the natural man, the more shall we be made to marvel at the infinite mercy of God toward such worthless creatures, and the more highly shall we value that wondrous love that wrought salvation for us. May the Holy Spirit impart to us an ever-deepening realization of the terrible extent to which sin has "abounded", and make us perceive with ever-increasing gratitude and joy the "super-abounding" of grace.

"Doc Notes" (part 14) a death in the family- Exodus

2011-07-22T23:52:00.004+02:00

Gentle Reader,

Death is a terrible event to us all. But especially to a father, mother at the loss of a child or a spouse.The contest between Pharaoh and Jehovah was almost ended. Abundant opportunity had been given the king to repent him of his wicked defiance. Warning after warning and plague after plague had been sent. But Egypt’s ruler still "hardened his heart". One more judgment was appointed, the heaviest of them all, and then not only would Pharaoh "let" the people go, but he would thrust them out. Then would be clearly shown the folly of fighting against God. Then would be fully demonstrated the uselessness of resisting Jehovah. Then would be made manifest the impotence of the creature and the omnipotence of The Most High. "There are many devices in a man’s heart; nevertheless the counsel of the Lord, that shall stand. (Prov. 19:21.)

"For the Lord of hosts hath purposed, and who shall disannul it? and His hand is stretched out, and who shall turn it back?" (Isa. 14:27). No matter though it be the king of the most powerful empire upon earth, "Those that walk in pride God is able to abase" (Dan. 4:21.) Pharaoh might ask in haughty defiance, "Who is the Lord, that I should obey His voice to let Israel go?" He might blatantly declare, "I know not the Lord, neither will I let Israel go" (5:2). But now the time had almost arrived when he would be glad to get rid of that people whose God had so sorely troubled him and his land. As well might a worm seek to resist the tread of an elephant as for the creature to successfully defy the Almighty. God can grind to powder the hardest heart, and bring down to the dust the haughtiest spirit.

"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" (11:1). "One plague more". The severest of them all was this, directed as it was against ‘the chief of their strength" (Ps. 78:51). A mightier king than Pharaoh would visit the land of Egypt that night. The "king of terrors" would lay his unsparing hand upon the firstborn. And with all their wisdom and learning Pharaoh and his people would be helpless. The magicians were of no avail in such an emergency. There was no withstanding the Angel of Death! Neither wealth nor science could provide deliverance. Those in the palace were not one whit more secure than the occupants of the humblest cottage. Longsuffering God had surely shown Himself, but now His holy anger was to burst forth with irresistible might, and bitter and widespread would be the resulting lamentations.

"Speak now in the ears of the people, and let every man borrow of his neighbor, and every woman of her neighbor, jewels of silver, and jewels of gold" (11:2). This and the verse that follows are to be regarded as a parenthesis. The night on which the first-born were slain came between the fourteenth and fifteenth days of the month Nisan. And yet in 12:3 we find the Lord telling Moses to instruct Israel to take them every man a lamb on the tenth day of the month. Similarly, here in Exodus is, the body of the chapter is concerned with what took place on the Passover night, verses 2 and 3 coming in parenthetically as a brief notice of what had happened previously.

That which is recorded in verse 2 has been seized upon by enemies of God’s truth and made the ground of an ethical objection. The word "borrow" implies that the article should later be returned. But there was no thought of the Israelites giving back these "jewels" to the Egyptians. From this it is argued that God was teaching His people to practice deception and dishonesty. But all ground for such an objection is at once swept away if the Hebrew word here translated "borrow" be rendered correctly. The Hebrew word is "Sha´al". It occurs 168 times in the Old Testament, and 162 times it is translated "ask, beg or require". The Septuagint (the Greek translation of the O.T. f.) gives "aites" (ask). Jeromes’ Latin version renders it by "postulabit" (ask, request). The German translation by Luther reads "Fordern" (demand). The mistake has been corrected by the English Revisers, who give "ask" rather than "borrow."

While the substitution of ‘ask" for "borrow removes all ground for the infidel’s objection that Israel were guilty of a fraudulent transaction, there is still a difficulty remaining—felt by many a devout mind. Why should the Lord bid His people "ask" for anything from their enemies? In receiving from the Egyptians, they were but taking what was their own. For long years had the Hebrews toiled in the brick-kilns. Fully, then, had they earned what they now asked for. Lawfully were they entitled to these jewels. Yet we believe that the real, more satisfactory answer, lies deeper than this. Every thing here has a profound typical meaning. The world is greatly indebted to the presence of God’s people in it. Much, very much, of the benevolence practiced by the unregenerate is the outcome of this. Our charitable institutions, our agencies for relieving suffering, are really byproducts of Christianity: hospitals, and poor-houses are unknown in lands where the light of the Gospel has not shone! When, then, God took His people out of Egypt He made its inhabitants feel the resultant loss. In like manner when the saints are all raptured at the descent of Christ into the air, the world will probably be made to feel that all true blessing and enlightenment has departed from it.

"And the Lord gave the people favor in the sight of the Egyptians" (11:3). This was the fulfillment of the promise made by the Lord to Moses at the burning bush: "And I will give this people favor in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty" (3:21). And it was also the fulfillment of one of the promises which Jehovah made to Abraham four hundred years earlier: "And also that nation, whom they shall serve will I judge: and afterward shall they come out with great substance" (Gen. 15:14). This is very blessed. No word of God can fail. For many long years the Hebrews had been a nation of slaves, and as they toiled in the brick-kilns there were no outward signs that they were likely to leave Egypt "with great substance". But the people of God are not to walk by sight, but by faith. How this fulfillment of God’s ancient promise to Abraham should show the certainty of Him making good all His promises to us!

"And the Lord gave the people favor in the sight of the Egyptians" (11:3). Herein Jehovah manifested His absolute sovereignty. From the natural standpoint there was every reason why the Egyptians should hate the Israelites more than ever. Not only were they, as a pastoral people, an "abomination unto the Egyptians" (Gen. 46:34), but it was the God of the Hebrews who had so severely plagued them and their land. It was therefore due alone to God’s all-mighty power, moving upon the hearts of the Egyptians which caused them to now regard His people with favor. Similar examples are furnished by the eases of Joseph and Potiphar (Gen. 39:3), Joseph and the prison-keeper (Gen. 39:21) Daniel and his master (Dan. 1:9) etc. Let us learn from these passages that when we receive kindness from the hands of the unregenerate it is because Gad has given us favor in their sight.

"And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt", (11:4). Moses was still in the Court. Chapter 11:1, 4 should be read straight on from 10:28, 29. The seeming interval between the two chapters disappears if we read 11:1 (as the Hebrew fully warrants) "the Lord had said unto Moses." God’s servant, then, was still in Pharaoh palace, though the king and his courtiers were unable to see him because of the "thick darkness" which enveloped the land of Egypt. If further proof be required for this the 8th verse of our chapter supplies it, for there we read, "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 me: and after that I will go out. And he went out from Pharaoh in a great anger". The fourteenth day of Nisan had arrived, and after delivering the Divine ultimatum, Moses left forever the palace of the Pharaohs’.

"And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt: And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn 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 anymore". (11:4-6). How this reminds us of that solemn word in Romans 11:22, "Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness!" In exempting His own people from this heavy stroke of judgment we behold the "goodness" of the Lord; in the slaying of all the firstborn of the Egyptians we see His "severity". But why, it may be asked, should the "firstborn" be destroyed? At least a twofold answer may be returned to this. It commonly happens that in the governmental dealings of God the sins of the fathers are visited upon the children. In the second place, Romans 9:22 teaches us that the "vessels of wrath" are made by God for the express purpose of showing His wrath and making known His power. The slaying of the children rather than their parents served to accomplish this the more manifestly. Again, the death of the first born was a representative judicial infliction. It spoke of the judgment of God coming upon all that is of the natural man; the firstborn like "the first-fruits" being a sample of all the rest. But why slay the firstborn of all the Egyptians, when Pharaoh only was rebellious and defiant? Answer: It is clear from Exodus 14:17 that the rank and the of the Egyptians were far from being guiltless.

"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 (11:7). Marvelous example was this of the absolute sovereignty of Divine grace. As we shall yet see, the Israelites, equally with the Egyptians, fully merited the wrath of God. It was not because of any virtue or excellence in them that the Hebrews were spared. They, too, had sinned and come short of the glory of God. It was simply according to His own good pleasure that God made this difference: "For He saith to Moses I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion" (Rom. 9:15). And this was no isolated instance. It was characteristic of the ways of God in every age. It is the same today. Some are in Christ; many are out of Christ: sovereign grace alone has made the difference. There can be only one answer to the apostle’s question" who maketh thee to differ from another?" (1 Cor. 4:7)—it is God. It is not because our hearts (by nature) are more tender, more responsive to the Holy Spirit, than the hearts of unbelievers; it is not that our wills are more pliable and less stubborn. Nor is it because of any superior mental acumen which enabled us to see our need of a Savior. No; grace, distinguishing grace, sovereign grace, is the discriminating cause. Then let us see to it that we give God all the glory for it!

"But against any of the children of Israel shall not a dog move his tongue". Striking proof was this that every creature is beneath the direct control of the great Creator! It was nighttime when the Angel of death executed God’s sentence. Moreover, "thick darkness" shrouded the land. On every side was the weeping and howling of the Egyptians, as they discovered that their firstborn had been smitten down. Moreover, there was the movement of the Israelites, as by their hundreds of thousands they proceeded to leave the land of bondage. There was, then, every reason why the "dogs" should bark and howl, yea, why they should rush upon the Hebrews. But not a single dog moved his tongue! An invisible Hand locked their jaws. Just as Babylon’s lions were rendered harmless by God, when Daniel was cast into their den, so Egypt’s dogs were stricken dumb when Jehovah’s people set out for the promised land. What comfort and assurance is there here for the believer to-day. Not so much as a fly can settle upon you without the Creator’s bidding, any more than the demons could enter the herd of swine until Christ gave them permission.

It now remains for us to say something about the spiritual condition of this people here so signally favored of God. Comparatively little is told us in the earlier chapters of Exodus concerning the relations which Abraham’s descendants sustained toward Jehovah, but one or two details of information are supplied in the later scriptures. We propose, then, to bring these together that we may contemplate, briefly, the picture which they furnish us of the moral state of the Children of Israel at the time that the Lord delivered them from the House of Bondage.

In Leviticus 17:7 we read, "And they shall no more offer their sacrifices unto demons unto whom they have gone a whoring". Mark the words "no more": the implication is plain that previously to coming out into the wilderness, Israel had practiced idolatry. Plainer still is Joshua 24:14, "Now therefore fear the Lord and serve Him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the Lord". Here we learn that the patriarchs served false gods before Jehovah called them, and that their descendants did the same thing in Egypt.

"In the day that I lifted up my hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands; Then said I unto them, Cast ye away every man the abominations of his eyes, and defile not yourselves with the idols of Egypt; I am the Lord your God. But they rebelled against Me, and would not hearken unto Me; they did not every man cast away the abominations of their eyes, neither did they forsake the idols of Egypt; then I said, I will pour out My fury upon them, to accomplish My anger against them, in the midst of the land of Egypt. But I wrought for My name’s sake that it should not be polluted before the heathen, among whom they were, in whose sight I made Myself known unto them, in bringing them forth out of the land of Egypt"(Ezek. 20:6-9). Very pointed is this, supplying us with information that is not furnished in the book of Exodus. First, this passage tells us that Israel worshiped the idols of Egypt. Second, it shows how God expostulated with them. Third, it informs us that Israel heeded not God’s reproval, but instead, blatantly defied Him. Fourth, it intimates how that the earlier plagues were also visitations of judgment upon the Hebrews, as well as the Egyptians. Fifth, it shows that the Lord delivered Israel, not because of any worthiness or fitness He found in them, but simply for His name’s sake.

As we turn to the book of Exodus—everything in it being typical in its significance—we find how accurately the physical condition of the Israelites symbolized their spiritual state. First, they are seen in bondage, at the mercy of a cruel king,—apt portrayal of the condition of the natural man, the "captive" of the Devil (2 Tim. 2:26). Second, we read that they "sighed by reason of their bondage, and they cried" (2:23). But nothing is said about them crying unto God! They were conscious of their hard lot, but not yet did they know the Source from which their deliverance must proceed. How like the natural man, when he is first awakened by the Holy Spirit! His spiritual wretchedness, his lost condition, make him to sigh and groan, but as yet he is unacquainted with the Deliverer. Beautiful is it to mark what follows in 2:23: "And their cry came up unto God by reason of the bondage". Yes, God heard their cry, even though it was not addressed to Himself. And God "remembered His covenant". Ah, that was the ground of His action. Not their faith, for they had none. Nor was it pity for their wretchedness, for there were many others in different parts of the earth equally wretched, whom God ignored. God had respect to them for His covenant’s sake. And it was precisely thus with us, Christian readers. God made a covenant with Christ before the foundation of the world and it was this, which made Him have "respect" unto us!

And what do we next read of in Exodus? This: that all unknown to the enslaved and groaning Israelites, God had raised up for them a savior. Exodus 3 records the appearing of Jehovah to Moses at the burning bush, and the appointing of him to be the deliverer of God’s people. But at that time Israel knew it not; they were in total ignorance of the wondrous grace which God had in store for them. How truly accurate the picture!. When we were first made conscious of our woeful condition, when our consciences groaned beneath the intolerable load of guilt, at that time we knew nothing of God’s appointed Deliverer.

Next we are told of the Lord sending Aaron into the wilderness to meet his brother, and together they entered Egypt, gather the elders of Israel, and tell them of God’s promised deliverance. We are told, "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 worshipped" (4:31). But it is clear from what follows that this was not a genuine heart believing, and their worship was evidently very superficial. Nor does the analogy fail us here. How many of us became very religious when the Deliverer was first presented to our view! But, alas, how superficial was our response!

The sequel is very striking! As soon as Pharaoh learned of God’s intentions toward Israel he at once increases their burdens and says, "Let more work be laid upon the men" (5:9). How clearly Pharaoh foreshadows Satan here! As soon as the great Enemy of souls discerns the spirit of God commencing His operations of grace within the sinner, he makes the spiritual lot of that one more miserable than ever. He sets the poor soul to work the harder. He tells such an one that he must labor with increased zeal if ever he is to find favor with God. "They were in evil case" says the record (5:12), and so is the poor guilt-burdened, conscience-smitten, convicted sinner.

Next, we read that the people came to Moses complaining of their increased misery. Even now they did not put their trust in the Lord, but instead, leaned upon the arm of flesh. So, too, the convicted sinner—with very rare exceptions—instead of turning at once to Christ for relief, seeks out the sunday-school teacher, the evangelist, or the pastor. Similarly did the "prodigal son" act. When he "began to be in want", he did not return at once to the Father, but "went and joined himself to a citizen of that country". How slow, how pathetically slow, is man to learn the great truth that God alone is able to meet his deep, deep need!

Moses sought the Lord, and the Lord in tender patience bade His servant to go unto the Israelites and say, "I am the Lord and I will bring you out from under the burdens of the Egyptians, and I will rid you of their bondage, and I will redeem you with 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 to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord" (6:6-8). Wondrous grace was this! Sad indeed is what follows . "And Moses spake so unto the children of Israel, but they hearkened not unto Moses for anguish of spirit, and for cruel bondage" (v. 9). How this goes to show that their earlier bowing down and "worshipping" (4:31) was merely an evanescent thing of the moment. And again we say, How true to life is the picture presented here! While Israel groaned under the burdens of the brick-kilns of Egypt, even the promises of God failed to give relief. So it was with each of us. While we continued to justify ourselves by our own works, while we sought to weave a robe of righteousness by our own hands, even the promises of the Gospel failed to comfort us. Ah, it is not until the soul turns away from everything of self and puts his trust alone in the Finished Work of Christ, that peace will be obtained. "To him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness" (Rom. 4:5).

"And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit and for cruel bondage". This is the last thing which we are told about the Israelites before the Angel of Death visited the land of Egypt. How clear it is then, that when the Lord "put a difference between the Egyptians and the Israelites" it was not because of any merit which He discovered in the latter. They, too, were idolaters, rebellious and unbelieving. The more clearly we perceive the spiritual wretchedness of Israel at this time, the more shall we recognize the absolute sovereignty of that grace which redeemed them. So, too, the more fully we are acquainted with the teaching of Scripture concerning the utter corruption and total depravity of the natural man, the more shall we be made to marvel at the infinite mercy of God toward such worthless creatures, and the more highly shall we value that wondrous love that wrought salvation for us. May the Holy Spirit impart to us an ever-deepening realization of the terrible extent to which sin has "abounded", and make us perceive with ever-increasing gratitude and joy the "super-abounding" of grace.

to be continued

"Doc Notes" Pharaoh’s Compromises Part 3 Lesson 13

2011-07-09T01:22:00.001+02:00

Pharaoh’s Compromises

Gentle reader,

Our plan in this series of papers is not to furnish a verse by verse exposition of the book of Exodus, but rather to treat its contents topically, singling out the more important incidents and concentrating our attention upon them. The most serious disadvantage of this method is, that after we have followed out one topic to its conclusion, we are obliged to retrace our steps to begin a new one. Yet, perhaps, this is more than offset by the simplicity of the present plan and by the help afforded the reader to remember, substantially, the contents of this second book of Scripture. It is much easier to fix details in the mind when they are classified and conveniently grouped. Having gone over the ten plagues, we are now to contemplate the effect which they had upon Pharaoh. This will require us to go back to the earlier chapters.

In the course of the revelation which Jehovah made to Moses at the burning bush, we find Him saying, "And thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The Lord God of the Hebrews hath met with us; and now let us go, we beseech thee, three days’ journey into the wilderness, that we may sacrifice to the Lord our God" (3:18). And while Moses was responding to the Divine call, the Lord said unto him again, "When thou goest to return into Egypt, see that thou do all these wonders before Pharaoh, which I have put in thine hand; but I will harden his heart, that he shall not let the people go. And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is My son, even My firstborn; And I say unto thee, Let my son go, that he may serve Me" (4:21-23). In this last-quoted scripture the Lord furnished a reason why He desired His people to go into the wilderness to serve Him—"Israel is My son, My firstborn". Two truths were here enunciated. To Israel pertained "the adoption" (Rom. 9:4). This adoption was not individual (as with us), but as a nation. The use of this term denoted that Israel had been singled out as the objects of God’s special favors—"I am a Father to Israel, and Ephraim is My firstborn" (Jer. 31:9). The title of "firstborn" speaks of dignity and excellency (see Genesis 49:3; Psalm 89:27). Israel will yet occupy the chief place among the nations, and be no more the "tail", but the "head". The place of the "firstborn", then, is that of honor and privilege. To the firstborn belonged a double portion.

The terms of this demand upon Pharaoh call for careful consideration. First, God had said that His people must go a three days’ journey into the wilderness that they might "sacrifice to the Lord their God" (3:18). Then the Lord added, "that he (His "firstborn") may serve Me" (4:23). Finally, when Moses and Aaron delivered their message unto Egypt’s king, we find them, saying, "Thus saith the Lord God of Israel, Let My people go that they may hold a feast unto Me in the wilderness" (5:1). The order of these three statements is very significant. The thought of "sacrifice" comes first! This is required to avert God’s judgment. Only as the sinner places blood between himself and the thrice holy God, can he stand in His august presence. Nothing but simple faith in an accomplished atonement enables the heart to be quiet before Him. "Without shedding of blood is no remission (Heb. 9:22). Following this, comes service. None can serve God acceptably till they are reconciled to Him. "Whose I am, and whom I serve" (Acts 27:23) is the Divine order. Following this, comes "the feast", which speaks of fellowship and gladness. But this cannot be until the will is broken and the "yoke" has been received—for this is what true ‘service implies. These three things, in the same beautiful order are strikingly illustrated in connection with the Prodigal Son. First the wayward one was reconciled, then he took his proper place—"make me as one of Thy hired servants"; and then came the feasting, over the "fatted calf".

When God’s demand was first presented to Pharaoh, the king repulsed it in most haughty fashion; "And Pharaoh said, Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go" (5:2). How the "enmity" of the carnal mind is evidenced here! How the awful depravity of the unregenerate heart was displayed! The natural man knows not the Lord, neither does he hear or heed His voice. And, too, can we not clearly discern here the Arch-rebel, the "god of this world", whom Pharaoh so strikingly adumbrated? Surely we can; and as we shall yet see, this is by no means the only trace of the Adversary’s footprints which are to be detected on the face of this record.

The answer of God to this defiant refusal of Pharaoh was to visit his land with sore judgments. As pointed out in a previous paper, the first three plagues fell upon Israel as well as the Egyptians. But in the fourth God said, "I will sever in that day the land of Goshen, in which My people dwell, that no swarms of flies shall be there" (Ex. 8:22). This seems to have deeply impressed the king, for now, for the first time, he pays attention to Jehovah’s demand.

1. "And Pharaoh called for Moses and Aaron and said, Go ye, sacrifice to your God in the land" (8:25). At first sight it would appear that at last Pharaoh was amenable to reason, recognizing the futility of fighting against the Almighty. But a closer glance at his words will show that he was far from being ready to comply with Jehovah’s requests. God’s command was couched in no uncertain terms. It called for the complete separation of His people unto Himself. Three things made this clear. First, "The God of the Hebrews" said Moses, "hath met with us" (5:3). This title always calls attention to the separate character of His people (cf. 9:1; 9:13; 10:3). Second, "Let us go three days’ journey". From Genesis onwards, the third day speaks of resurrection. God would have His people completely delivered from the land of darkness and death. Third, "Let My people go, that they may hold a feast unto Me in the wilderness", that is, apart from Egypt, which speaks of the world. Only one sacrifice was offered to the Lord in Egypt, namely, The Passover, and that was to deliver from death in Egypt; all others were reserved for the tabernacle in the wilderness.

The original response of Pharaoh was, "Wherefore do ye, Moses and Aaron, hinder the people from their work? Get you unto your burdens" (5:4). As another has said, This is "typical of the world’s attitude towards spiritual service. The ‘burdens of Egypt’ are far more important than the service of the Lord, and even among the Lord’s people Martha finds more imitators than Mary, so much of Egypt do we all carry with us".

But now, when the fifth plague fell upon Egypt, Pharaoh said, "Go ye, sacrifice to your God in the land (8:25). The Lord had said, A three days’ journey into the wilderness. Pharaoh temporized. He grants Israel permission to worship their God; he does not insist that they bow down to his; but he suggests there is no need for them to be extreme: "sacrifice to your God in the land".

This proffer was very subtle and well calculated to deceive one who was not acquainted with the character of God. "It might with great plausibility and apparent force, be argued: Is it not uncommonly liberal on the part of the king of Egypt to offer you toleration for your peculiar mode of worship? Is it not a great stretch of liberality to offer your religion a place on the public platform? Surely you can carry on your religion here as well as other people. There is room for all. Why this demand for separation? Why not take common ground with your neighbors? There ~s no need, surely, for such extreme narrowness" (C.H.M.)

Writing to the Corinthians, the apostle said, "We are not ignorant of his (Satan’s) devices" (2 Cor. 2:11). Nor need any Christian be with the Word of Truth in his hands. One merciful reason why God has given to us the Scriptures is to inform us of Satan’s wiles, uncover his subtility and expose his methods of attack. They are to be sought not only in those verses where he is referred to by name, but also in passages where he is only to be discovered working behind the scenes. Referring to some incidents in the history of Israel, the apostle declared, "Now all these things happened unto them for types; and they are written for our admonition" (1 Cor. 10:11). In the light of these scriptures, then, we are fully justified in regarding these compromises of Pharaoh as samples of the temptations which the Devil now brings to bear upon the people of God.

"Sacrifice to your God in the land", that is, Egypt. And Egypt represents the world. But God’s people have been delivered "from this present evil world" (Gal. 1:4). Said the Lord to His apostles, "Ye are not of this world, but I have chosen you out of the world". (John 15:19). And again, "They are not of the world, even as I am not of the world". (John 17:14). "The friendship of the world is enmity with God" (James 4:4), how then can believers worship God "in the land"? They cannot. God must be worshipped "in spirit and in truth" (John 4:24), and to worship God "in spirit" means to worship Him through the new nature. It means to take our place, by faith, outside of the world which crucified the Son of God! It means "going forth without the camp, bearing His reproach" (Heb. 13:13). It means being separated, in spirit, from all that is of the flesh.

This is just what Satan hates. He aims to get the believer to mix the world and the church. Alas! how well he has succeeded. Professing Christians have, for the most part, so assimilated their worship to Egyptian patterns, that instead of being hated by the world, they have taught the men of the world to join in with them. Thus far has the offense of the cross ceased. Of few indeed can it now be said, "the world knoweth us not, because it knew Him not (1 John 3:1).

Insidious was Pharaoh’s proposal. Moses was not deceived by it. His answer was prompt and uncompromising: "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?" (8:26). It is not meet or proper for God’s people to worship Him in the midst of His enemies: "Come out from among them, and be ye separate, saith the Lord" (2 Cor. 6:17) has ever been His demand. Moreover, to worship God "in the land" would be to "sacrifice the abomination of the Egyptians". Light is thrown upon this expression by what we are told in Genesis 46:34—"For every shepherd is an abomination unto the Egyptians". If every "shepherd" was an abomination to the Egyptians, certainly to present a lamb in sacrifice to God would be equally abominable to them. Nor have things changed since then. Christ crucified—which condemns the flesh, and makes manifest the total depravity of man—is still a "stumbling-block". Again; "shall we sacrifice the abomination of the Egyptians before their eyes, will they not stone us?" Press upon men the Divine need of the Cross—God’s judgment of sin (Rom. 8:3) ; announce that by the Cross of Christ believers are crucified to the world (Gal. 6:14), and the world’s enmity is at once aroused. Said the Lord Jesus, "If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his Lord. If they have persecuted Me, they will also persecute you; if they have kept My saying, they will keep yours also" (John 15:19, 20).

One more reason Moses gave why he would not accept Pharaoh’s proposal; "We will go three days’ journey into the wilderness and sacrifice to the Lord our God, as He shall command us" (8:27). Here Moses reveals the real point of the Enemy’s attack—it was the Word of God which he sought to neutralize. The Lord had said "in the wilderness". To have worshipped God ‘in the land" would, therefore, have been rank disobedience. When God has spoken, that settles the matter. No room is left for debating or reasoning. It is vain for us to discuss and dispute. Our duty is to submit. The Word itself must regulate our worship and service, as well as everything else. Human opinions, human traditions, custom, convenience, have nothing to do with it. Divine revelation is our only Court of Appeal.

2. His first compromise firmly repulsed, Pharaoh resorts to another, even more subtle. "And Pharaoh said, I will let you go, that you may sacrifice to the Lord your God in the wilderness". (8:28). Ah, that sounded promising. It appeared as though the king was now ready to yield. But mark well his closing and qualifying words—"only ye shall not go very far away". Pharaoh was ready to lengthen the chain, but it was still a chain. Complete liberty he was not ready to grant the Israelites. The point at issue was the complete separation of God’s people from Egypt (the world), and this Pharaoh (representing Satan) contested to the bitter end.

"Only ye shall not go very far away" is one of the favorite and most successful of the Devil’s temptations. Avoid extremes; do not be fanatical; be sane and sensible in your religious life; beware of becoming narrow-minded, are so many different ways of expressing the same thing. If you really must be a Christian, do not let it spoil your life. There is no need to cut loose from your old friends and associations. God does not want you to be long-faced and miserable. Why then abandon pleasures and recreations innocent in themselves? With such whisperings Satan beguiles many a soul. Young believers especially need to be on the guard here.

"Not very far away" is incompatible with the first law of the Christian life. The very purpose for which the Lord sent Moses to Pharaoh was to lead His people out of Egypt, and to bring them into the land of Canaan. And in this Moses was a type of the Lord Jesus. The Son of God left heaven for earth that He might take a people from earth to heaven.—bring them there first in spirit and heart, later in person. Set your affection upon things above (Col. 3:1) is God’s call to His children. "Holy (separated) brethren, partakers of the heavenly calling" (Heb. 3:1) is one of our many titles, and Heaven is "very far away’ from the world! Separation from this world in our interests, our affections, our ways, is the first law of the Christian life. "Love not the world, neither the things which are in the world. If any man love the world the love of the Father is not in him" (1 John 2:15).

But bow can the Christian be happy if he turns his back upon all that engaged his mind and heart in the unregenerate days? The answer is very simple: By being occupied with that which imparts a deeper, fuller, more lasting and satisfying joy than anything which this poor world has to offer. By being absorbed with the infinite perfections of Christ. By meditating upon the precious promises of the Word. By serving the Lord. By ministering to the needy. God did not propose to bring His people out of Egypt and give them nothing in return. He would lead them into the wilderness in order that they might "hold a feast unto the Lord". True, the "feast" (fellowship) is now "in the wilderness", but the wilderness is Heaven begun when we are delighting ourselves with Christ; in His presence there is "fullness of joy".

After all, Pharaoh was only dissembling. As soon as the plague of flies was removed, he "hardened his heart neither would he let the people go" (8:32). But he reckoned without God. Heavier judgments were now sent upon his land, which brought the king to his knees, yet not in genuine repentance and submission.

3. "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" (Ex. 10:8-11).

This was surely a cunning wile of Satan—professing willingness to let the men go if they would but leave their little ones behind in Egypt’ Thereby he would have falsified the testimony of the Lord’s redeemed ones, and retained a most powerful hold upon them through their natural affections. For how could they have done with Egypt as long as their children were there? Satan knew this, and hence the character of this temptation. And how many Christians there are who become entangled in this snare! Professing to be the Lord’s, to have left Egypt, they allow their families to remain behind. As another has said, "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 It is our happy privilege to count on God for our children and to bring them up in the nurture of the Lord! These admirable words should be deeply pondered in the presence of God. For nowhere does our testimony so manifestly break down as in our families. Godly parents, whose walk is blameless, are seduced into permitting their children practices which they would not for one moment allow in themselves, and thus to flood their houses with the sounds and sights of Egypt" (Ed. Dennett).

Be a Christian, says Satan, if you really must, but do not force religion upon the members of your family, and especially do not tease your children with it. They are too young to understand such things. Let them be happy now; time enough for serious concerns when they grow up. If you press spiritual things upon them today, you will nauseate them, and drive them to infidelity. Thus the Devil argues, and only too many professing Christians heed his siren voice. Family discipline is relaxed, the Scriptures are not given their proper place, the children are allowed to chose their own companions, and no real effort is made to bring them out of Egypt.

The training of children is a most solemn responsibility, and in these days of laxity and lawlessness, an increasingly serious problem. No little grace is needed to defy the general trend of our day, and to take a firm stand. But the Word of God is plain and pointed. "Train up a child in the way he should go" (Prov. 22:6). For this the parent needs to be daily cast upon God, seeking wisdom and strength each hour from Him. The "training" cannot start too early. Just as a wise gardener begins, while the trees are young and tender to train the branches along the wall, so should we begin with our children in their most tender years. God has declared, "Them that honor Me, I will honor" (1 Sam. 2:20). The first lines the Christian’s children should be taught are not nursery rhymes and fairy tales, but short and appropriate verses of Scripture. The first truths which need to be pressed upon the little one are the claims that God has upon all His creatures—that He should be revered, loved, obeyed. That the child is a lost sinner, in need of a Savior, cannot be taught him too early. If it be objected that he is too young to understand such things, the answer is, Salvation does not come to any through understanding, but—through FAITH, and faith cometh by hearing, and hearing by the Word of God. And to give the children God’s Word is the binding and daily duty of every parent. You cannot lawfully transfer this duty to someone else. Not the Sunday-School teacher but the parent is the one whom God holds responsible to teach the children.

"While on this subject of training children, we would, in true brotherly love, offer a suggestion to all Christian parents, as to the immense importance of inculcating a spirit of implicit obedience. If we mistake not, there is a very widespread failure in this respect, for which we have to judge ourselves before God. Whether through a false tenderness, or indolence, we suffer our children to walk according to their own will and pleasure, and the strides which they make along this road are alarmingly rapid. They pass from stage to stage, with more than railroad speed, until at length they reach the terrible goal of despising their parents altogether, throwing their authority entirely overboard, and trampling beneath their feet the holy order of God, and turning the domestic circle into a scene of godless misrule and confusion.

"How dreadful this is we need not say, or how utterly opposed to the mind of God, as revealed in His Holy Word. But have we not ourselves to blame for it? God has put into the parent’s hands the reins of government and the rod of authority; but if parents through indolence suffer the reins to drop from their hands, and if through false tenderness or moral weakness, the rod of authority is not applied, need we marvel if the children grow up in utter lawlessness? How could it be otherwise? Children are, as a rule, very much what we make them. If they are made to be obedient, they will be so; and if they are allowed to have their own way, the result will be accordingly" (C.H.M.)

Here, then, in part at least, is what is signified by the believer leaving his children behind in Egypt. It is permitting them to have their own way. It is allowing them to be "conformed to this world". It is bringing them up without the fear of God upon them. It is neglecting their soul’s interests. It is ignoring the command of God to "bring them up in the nurture and admonition of the Lord" (Eph. 6:4). It is failure to follow in the steps of "our father Abraham," of whom the Lord said. "For I know him, that he will command his children, and his household after him, and they shall keep the way of the Lord" (Gen. 18:19). The standard which God sets before Christian parents now is certainly not a lower one than what He placed before Israel of old, and to them He said, "And these words, which I command thee this day, shall be in thine heart; And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou riseth up" (Deut. 6:6,7). May Divine grace be earnestly sought and freely granted those of our readers who are fathers and mothers to enable them to turn a deaf ear to Satan who pleads that the little ones may be left behind in Egypt!

4. "And Pharaoh called unto Moses, and said, Go ye, serve the Lord; only let your flocks and your herds be stayed" (Ex. 10:24). "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 pert 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"! (C.H.M.)

"And Pharaoh called unto Moses and said, Go ye, serve the Lord, only let your flocks and your herds be stayed". This was Pharaoh’s last compromise. Mark the word "only" again! The distraction of a divided heart, the vain effort to serve two masters, the miserable attempt to make the best of both worlds are suggested here. Demas was caught in this snare (2 Tim. 4:10); so also were Ananias and Sapphira. The danger is very real. Where our treasure is, there will our hearts be also (Matthew 6:21). If our possessions remain in Egypt, so will our affections.

The application of the spiritual principle contained in this fourth compromise is not hard to discover. The flocks and herds of this pastoral people constituted the principle part of what they owned down here. They speak then of our earthly possessions. The issue raised is whether or not God has a title to all that we have. In the light of the Word the issue is decisively settled. Nothing that we have is really ours: all is committed to us as stewards. And it is right here that so many of us fail. "Give yourselves to God if you must; but do not consecrate your possessions to His service" is the Devil’s final plea. And multitudes of professing Christians heed it. Look at the wealth of those who bear the name of Christ. How it has piled up! And where is it all? Surely in Egypt! How much of it is held as a sacred trust for Christ?. Is not the greater part of it used to gratify self! Of old, God charged His people with robbing Him of His tithes and offerings (Mal. 3:8). And the same charge can justly be laid against most of us today.

The answer made by Moses, to this temporizing of Pharaoh is very striking: "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 an 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" (10:25, 26). Observe two things; "Not an hoof" must be left behind. The spiritual application of this is far reaching. We may place our money at the Lord’s disposal but reserve our time for ourselves. We may be ready to pray hut not to labor; or labor and not pray. "Not an hoof" means, that all that I have and am is held at the disposal of the Lord. Finally, it is striking to observe that Israel would not know the full Divine claims upon their responsibility until they reached the wilderness. The mind of God could not be discerned so long as they remained in Egypt!

We might easily have enlarged upon these compromises of Pharaoh at much greater length, but sufficient has been said, we trust, to put each Christian reader upon his guard against the specious temptations which the great Enemy of souls constantly brings to bear upon us. Let us faithfully recognize the fullness of God’s claims upon us, and then seek daily grace to walk worthy of the vocation wherewith we have been called.

To be continued . . .