Verse-by-Verse Bible Commentary
Exodus 1:11

Clarke's Commentary

Verse Exodus 1:11. Set over them task-masters — שרי מסים sarey missim, chiefs or princes of burdens, works, or tribute; επιστατας των εργων, Sept. overseers of the works. The persons who appointed them their work, and exacted the performance of it. The work itself being oppressive, and the manner in which it was exacted still more so, there is some room to think that they not only worked them unmercifully, but also obliged them to pay an exorbitant tribute at the same time.

Treasure cities — ערי מסכנות arey miscenoth, store cities - public granaries. Calmet supposes this to be the name of a city, and translates the verse thus: "They built cities, viz., Miscenoth, Pithom, and Rameses." Pithom is supposed to be that which Herodotus calls Patumos. Raamses, or rather Rameses, (for it is the same Hebrew word as in Genesis 47:11, and should be written the same way here as there,) is supposed to have been the capital of the land of Goshen, mentioned in the book of Genesis by anticipation; for it was probably not erected till after the days of Joseph, when the Israelites were brought under that severe oppression described in the book of Exodus. The Septuagint add here, και Ων, ἡ εστιν Ἡλιουπολις· and ON, which is Heliopolis; i.e., the city of the Sun. The same reading is found also in the Coptic version.

Some writers suppose that beside these cities the Israelites built the pyramids. If this conjecture be well founded, perhaps they are intended in the word מסכנות miscenoth, which, from סכן sachan, to lay up in store, might be intended to signify places where Pharaoh laid up his treasures; and from their structure they appear to have been designed for something of this kind. If the history of the pyramids be not found in the book of Exodus, it is nowhere else extant; their origin, if not alluded to here, being lost in their very remote antiquity. Diodorus Siculus, who has given the best traditions he could find relative to them, says that there was no agreement either among the inhabitants or the historians concerning the building of the pyramids. - Bib. Hist., lib. 1., cap. lxiv.

Josephus expressly says that one part of the oppression suffered by the Israelites in Egypt was occasioned by building pyramids. Exodus 1:14.

In the book of Genesis, and in this book, the word Pharaoh frequently occurs, which, though many suppose it to be a proper name peculiar to one person, and by this supposition confound the acts of several Egyptian kings, yet is to be understood only as a name of office.

It may be necessary to observe that all the Egyptian kings, whatever their own name was, took the surname of Pharaoh when they came to the throne; a name which, in its general acceptation, signified the same as king or monarch, but in its literal meaning, as Bochart has amply proved, it signifies a crocodile, which being a sacred animal among the Egyptians, the word might be added to their kings in order to procure them the greater reverence and respect.

Bridgeway Bible Commentary

1:1-4:31 PREPARATION OF MOSES

Egypt’s oppression of Israel (1:1-22)

The small community of Israelites who first settled in Egypt were all members of one family, the family of Jacob, and their early days were ones of happiness and prosperity (Genesis 46:1-7; Genesis 47:11-12). God had promised they would grow into a nation, and over the following centuries they increased in numbers and influence till they dominated the whole of the north-east corner of Egypt (1:1-7; cf. Genesis 13:16; Genesis 17:2; Genesis 47:27).

By this time the Egyptian rulers no longer showed friendship to the Israelites (or Hebrews, as the Egyptians called them). Pharaoh feared that if an enemy invaded from the north-east, the Israelites might join them, so he decided to act. He took control of the Israelites and forced them into slavery, using them to build fortified cities where he could keep supplies for his army (8-14). Pharaoh also tried to control the Hebrews’ population growth by introducing a policy of child slaughter. But his plan failed, largely because of the courage of the Hebrew midwives, who feared God more than they feared him. Through it all God was at work, preserving his people according to his covenant promise (15-22).

Coffman's Commentaries on the Bible

"Now there arose a new king over Egypt, who knew not Joseph. And he said unto his people, Behold, the people of the children of Israel are more and mightier than we: come, let us deal wisely with them, lest they multiply, and it come to pass, that, when there falleth out any war, they also join themselves unto our enemies, and fight against us, and get them up out of the land. Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh store-cities, Pithom and Raamses. But the more they afflicted them, the more they multiplied and the more they spread abroad. And they were grieved because of the children of Israel. And the Egyptians made the children of Israel serve with rigor. And they made their lives bitter with hard service in the field, in mortar and in brick, and in all manner of service in the field of their service, wherein they made them serve with rigor."

"A new king … who knew not Joseph" The time at which this unhappy event took place is not given. We do not know whether or not the new king was of a different dynasty, or if he was merely some successor to the throne who did not regard the history or obligations of previous rulers. In any event, the accession of this unnamed ruler meant the end of all privileges for the Jews. Even their lands and their liberties were taken away, and they were reduced to slavery and pressed into service as forced-labor battalions employed in the ambitious building projects of a tyrannical and unscrupulous monarch. From the human viewpoint, Israel was doomed, their situation being absolutely hopeless.

"The children of Israel are more and mightier than we" This statement of Pharaoh confirms the fact of the numerical strength of Israel. Egypt at that time could hardly have had any less than two or three million citizens. Therefore, the figure of over 600,000 fighting men (Numbers 2:32), indicating a population in excess of 2,000,000, is perfectly reasonable in the light of what Pharaoh said here.

"Let us deal wisely with them" Pharaoh did not fear an armed uprising of Israel, for they were without weapons or military experience, but he did fear the fact that any invader would not fail to seek the aid of so vast a population of slaves who by this time already detested and hated the Egyptians. Thus, it was no imaginary danger that Pharaoh saw, but it was a danger that his own evil policies had caused and aggravated.

The word "wisely" here means "shrewdly," and in context it also identifies the contemplated action as wicked. The purpose of Pharaoh was that of cutting down on the fantastic growth of the Israelites, also that of breaking them in spirit, and producing in them a mind-set that would have made their escape impossible. However, in this action against God's people, Pharaoh positioned himself as an antagonist of Almighty God, making Pharaoh a type of Satan himself for all time to come! In this verse, Pharaoh "enters into conflict with the God of Israel,J. Coert Rylaarsdam, op. cit., p. 854. whose purpose was to bring Israel up "out of the land," whereas the purpose of Pharaoh was that of preventing them from escaping "out of the land" (Exodus 1:10).

"To afflict them with their burdens" The very purpose of compelling the Israelites to "serve with rigor" (Exodus 1:14) was that of reducing their numbers. There can be no doubt that the kind of service they were forced into would have resulted in the death of many. Paintings from the tomb of Rekhmire at Thebes, 15th century B.C., show: "The full meaning of the enslavement of the Israelites in Egypt … back-breaking tasks performed in the field and construction work … by forced labor."John L. McKenzie, Illustrated Family Encyclopedia of the Living Bible (Chicago: San Francisco Productions, 1987), p. 12.

The significant thing about the paintings is that they show the Israelites working practically naked, clad only with small loin cloths; and when this is considered in the light of the daily temperature outdoors at certain seasons of more than 130 degrees it must be considered a marvel that they survived at all.

"They built … store-cities Pithom and Raamses" It is upon this reference that many scholars base their principal arguments favoring a 13th century B.C. date for the Exodus, as opposed to the earlier date about the end of 15th century B.C. (For a fuller discussion of the date of the Exodus, see the introduction.) All Bible students should keep in mind the uncertainty of all dates assigned to Biblical books. There is a lot of guessing connected with dating most of the books of the Bible. As Robinson stated it with regard even to the books of the N.T.:

"The consensus of textbooks which inform the student within fairly agreed limits when any given book of the N.T. was written rests upon much slighter foundation than he probably supposes."John A. T. Robinson, Redating the New Testament (Philadelphia: The Westminster Press, 1977), p. 337.

What is true of the N.T. is doubly true with regard to the O.T. Despite the difficulties (and there are difficulties), we prefer a date for the Exodus of about 1440 B.C., as advocated by Unger,Merrill F. Unger, Archeology and the Old Testament (Grand Rapids: Zondervan Publishing house, 1954), p. 141. and as brilliantly defended (and, as far as we are concerned, proved) by Archer who accepted approximately the same date, 1445 B.C.Gleason L. Archer, Encyclopedia of Bible Difficulties (Grand Rapids: Zondervan Publishing House, 1982), pp. 191ff. For us, the insurmountable objection to the 13th-century date is that it requires setting aside a number of Scriptural passages, namely, 1 Kings 6:1 ff; Acts 13:19-20; and Judges 11:26. It is characteristic of many who advocate the later date that they do not hesitate to contradict the Bible and arrogantly set aside texts from the Holy Bible, calling them "forgeries," and declaring them to be "untrustworthy,"George Rawlinson, op. cit., p. xx. That type of exegesis is unacceptable.

It is only a gross ignorance which can deny Bible passages upon the basis of dates constructed from Egyptian history and founded upon the indefinite and uncertain "discoveries" of archaeology. "Egyptologists do not know under which dynasty, much less under which king, the Exodus took place."Ibid., p. xxi. There is a gap of about one-third of a millennium that up until now has simply not been satisfactorily resolved in untangling the mystery of Egyptian history. "The result is that the best and the most learned of modern critics vary in their dates for the Exodus by as much as 332 years, some placing it as late as 1300 B.C., and others as early as 1600 B.C."Ibid. As for ourselves, we accept 1 Kings 6:1 ff as the Word of God, and from that, taking about 1000 B.C. as the date of Solomon's accession, we have an approximate date of about 1440 B.C. for the exodus.

"And they made their lives bitter" God's people, sooner or later, must reckon with the savage hatred of that whole portion of humanity who are not God's people. No matter how long the saints may dwell in peaceful coexistence with those who are of this world only, at last and finally the issue must be faced, and the inevitable result is stated here. "They made their lives bitter."

There was design in Pharaoh's oppression of Israel, his purpose having been, as is invariably the case with Satan and his followers, that of the extermination of Israel. The first phase of Pharaoh's oppression sought to break the spirit of Israel by forced labor under the greatest of hardships, and it was also thought that this would reduce their numbers. It failed. And then Pharaoh openly launched upon a course of genocide, ordering the murder of all the male children at the moment of their birth. Who can fail to see in that brutal edict the outcropping of the same satanic hatred that ordered the execution of all the male children of Bethlehem and vicinity who were two years and under in age (Matthew 2:16-18)?

Barnes' Notes on the Whole Bible

Taskmasters - The Egyptian “Chiefs of tributes.” They were men of rank, superintendents of the public works, such as are often represented on Egyptian monuments, and carefully distinguished from the subordinate overseers. The Israelites were employed in forced labor, probably in detachments, but they were not reduced to slavery, properly speaking, nor treated as captives of war. Amosis had special need of such laborers, as proved by the inscriptions.

Treasure cities - “Magazines,” depots of ammunition and provisions 1 Kings 9:19; 2 Chronicles 8:4; 2 Chronicles 32:28.

Pithom and Raamses - Both cities were situated on the canal which was dug or enlarged in the 12th Dynasty. The former is known to have existed under the 18th Dynasty. Both were in existence at the beginning of the reign of Rameses II, by whom they were fortified and enlarged. The name “Pithom” means “House or temple of Tum,” the Sun God of Heliopolis (see Exodus 13:20). The name of Raamses, or Rameses, is generally assumed to have been derived from Rameses II, the Sesostris of the Greeks, but it was previously known as the name of the district. See Genesis 45:10; Genesis 47:11.

Calvin's Commentary on the Bible

11.Therefore they did set over them. The Egyptians devised this remedy for gradually diminishing the children of Israel. Since they are subjects, they may afflict them with burdens, to depress them; and this slavery will weaken and decrease them. But their power over them as subjects should not have been carried so far as to impose upon inoffensive persons, to whom they had granted free permission to reside among them, these new tributes; for they ought first to have considered upon what conditions they had been admitted. The exaction, then, by which Pharaoh broke faith with them, was in itself unjust; but the crime to which he proceeded was still greater, because he did not simply seek for pecuniary advantage, but desired to afflict the wretched people by the heaviness of their burdens. For the Israelites were not only compelled to pay tribute, but were put to servile labor, as Moses immediately adds. As to the two cities, it is doubtful in what sense they were called miscenoth ⁽¹⁵⁾ This word is sometimes taken for cellars and granaries, or repositories of all things necessary as provision; but, as it sometimes signifies “fortresses,” it will not be an unsuitable meaning, that they were commanded to build with their own hands the prisons, which might prevent them from departing. For it is clear from many passages (Genesis 47:11; Exodus 12:37; Numbers 33:3) that Rhameses was situated in that part of the country, and we shall presently see that the children of Israel went out from Rhameses.

(15) מסכנות, miscenoth The LXX. alone gives some countenance to C. ’s last interpretation of this word, by rendering it πόλεις ὀχυρὰς. — W

Dr. Constable's Expository Notes

The new king (Exodus 1:8) may have been Ahmose (Greek Amosis) who founded the eighteenth dynasty and the New Kingdom and ruled from 1570 to 1546 B.C. However, he was probably one of Ahmose’s immediate successors, Amenhotep I or, most likely, Thutmose I. The Egyptian capital at this time was Zoan (Gr. Tanis). Ahmose was the first native Egyptian Pharaoh for many years. Preceding him was a series of Hyksos rulers. [Note: See Aharon Kempinski, "Jacob in History," Biblical Archaeology Review 14:1 (January-February 1988):42-47.] The name Hyksos probably means "rulers of foreign lands." [Note: John Van Seters, The Hyksos, p. 187.] They were a Semitic people from the northern part of the Fertile Crescent who had invaded Egypt about 1670 B.C. and ruled until Ahmose expelled them. The New Kingdom (ca. 1570-1085 B.C.) that Ahmose inaugurated was the period of greatest imperial might in Egypt’s long history.

"In the Late Bronze Age [ca. 1500-1200 B.C.], Egypt entered her period of Empire, during which she was unquestionably the dominant nation of the world. Architects of the Empire were the Pharaohs of the Eighteenth Dynasty, a house that was founded as the Hyksos were expelled from Egypt and that retained power for some two hundred and fifty years (ca. 1570-1310), bringing to Egypt a strength and a prestige unequaled in all her long history." [Note: John Bright, A History of Israel, p. 98.]

The title "Pharaoh" means "great house." It originally designated the Egyptian king’s residence and household. It became a title for the king himself for the first time in the eighteenth dynasty. [Note: Walter C. Kaiser Jr., "Exodus," in Genesis-Numbers, vol. 2 of The Expositor’s Bible Commentary, p. 288.]

The implication of the statement that Pharaoh "did not know Joseph" in the Hebrew text is that he did not know him because he did not want to know about him. It seems that the early kings of the eighteenth dynasty wanted to solidify control of Egypt in the hands of native Egyptians. After a long period of control by foreigners, they did not want to acknowledge the greatness of Joseph who was, of course, also a foreigner and a Semite.

"Forgetfulness of Joseph brought the favour shown to the Israelites by the kings of Egypt to a close." [Note: C. F. Keil and Franz Delitzsch, Biblical Commentary on the Old Testament: Pentateuch, 1:421.]

Pharaoh launched three successive plans to reduce the threat of the sizable Hebrew population that then was larger and stronger than the Egyptian ruling class (Exodus 1:9).

The first plan (plan A) was to make the Hebrews toil hard in manual labor. Normally a population grows more slowly under oppression than in prosperous times. However the opposite took place in the case of the Israelites (Exodus 1:12). Physical oppression also tends to crush the spirit, and in this objective the Egyptians were somewhat successful (Exodus 2:23-24).

Exodus 1:10 should read as follows. "Let us (the entire Egyptian ruling class) deal wisely with them (the Israelites) lest they . . . in the event of war (with enemies, the Hyksos, or any other) . . . join themselves to those who hate us and fight against us and depart from the land." [Note: See Gleason L. Archer Jr., "Old Testament History and Recent Archaeology from Abraham to Moses," Bibliotheca Sacra 127:505 (January-March 1970):24-25.]

This plan remained in effect for some time. It probably took years to build the cities of Pithom and Raamses (Ramses, Rameses), which the Egyptians used to store goods (cf. 1 Kings 9:19; 2 Chronicles 8:6; 2 Chronicles 17:12). Pithom may be Tell er-Retabeh or Heliopolis, not Tanis; and Raamses may have been Qantir, rather than Tell el-Maskhouta, the popular critical identifications. [Note: See Longman and Dillard, p. 67; Kaiser, p. 289; and Charles F. Aling, "The Biblical City of Ramses," Journal of the Evangelical Theological Society, 25:2 (June 1982):128-37.]

"The name ’Rameses’ for one of the store cities seems to point unquestionably to Rameses II [ca. 1300-1234 B.C.]. But it is probable that this city, which already existed under the Hyksos (the foreigners who ruled Egypt several centuries before the nineteenth dynasty), was rebuilt by Rameses II and that Exodus 1:11 refers to the city by its later name . . . ." [Note: William H. Gispen, Exodus, p. 22. Cf. Wolf, pp. 143-45. See also my note on Genesis 47:11.]

There are several instances of the writer or a later editor using more modern names for older sites in the Pentateuch, such as "Dan" in Genesis 14:14.

"The brick was the staple of Egyptian architecture, as only the temples and palaces were constructed of stone." [Note: F. B. Meyer, Devotional Commentary on Exodus, p. 19.]

This plan failed to reduce the threat that the Israelites posed to Pharaoh, so the Egyptians adopted a second approach.

Dr. Constable's Expository Notes

2. The Israelites’ bondage in Egypt 1:8-22

This pericope serves a double purpose. It introduces the rigorous conditions under which the Egyptians forced the Israelites to live, and it sets the stage for the birth of Moses.

Gill's Exposition of the Whole Bible

Therefore they did set taskmasters over them, to afflict them with their burdens,.... This was the first scheme proposed and agreed on, and was carried into execution, to appoint taskmasters over them; or "princes", or "masters of tribute" r, commissioners of taxes, who had power to lay heavy taxes upon them, and oblige them to pay them, which were very burdensome, and so afflictive to their minds, and tended to diminish their wealth and riches, and obliged them to harder labour in order to pay them, and so every way contributed to distress them:

and they built for Pharaoh treasure cities, Pithom and Raamses; these might be built with the money they collected from them by way of tribute, and so said to be built by them, since it was chiefly in husbandry, and in keeping flocks and herds, that the Israelites were employed; or they might be concerned in building these cities, some of them understanding architecture, or however the poorer or meaner sort might be made use of in the more laborious and servile part of the work; those two cities are, in the Targums of Jonathan and Jerusalem, called Tanis and Pelusium; but Tanis was the same with Zoan, and that was built but seven years after Hebron, an ancient city, in being long before this time, see Numbers 13:22. Pelusium indeed may be one of them, but then it is not that which is here called Raamses, but Pithom, as Sir John Marsham s and others think: Pithom is by Junius thought to be the same with the Pathumus of Herodotus t, a town in Arabia Petraes, upon the borders of Egypt, where a ditch was dug from the Nile to the Red sea, and supposed to be the work of the Israelites: Raamses is a place different from Ramesses, Genesis 47:11 and had its name from the then reigning Pharaoh, Ramesses Miamun, as Pithom is thought by some to be so called from his queen: Pliny u makes mention of some people called Ramisi and Patami, who probably were the inhabitants of these cities, whom he joins to the Arabians as bordering on Egypt: the Septuagint version adds a third city, "On", which is Hellopolls: and a learned writer w is of opinion that Raamses and Heliopolis are the same, and observes, that Raamses, in the Egyptian tongue, signifies the field of the sun, being consecrated to it, as Heliopolis is the city of the sun, the same with Bethshemesh, the house of the sun, Jeremiah 43:13 and he thinks these cities were not properly built by the Israelites, but repaired, ornamented, and fortified, being by them banked up against the force of the Nile, that the granaries might be safe from it, as Strabo x writes, particularly of Heliopolis; and the Septuagint version here calls them fortified cities; and with this agrees what Benjamin of Tudela says y, that he came to the fountain of "Al-shemesh", or the sun, which is Raamses; and there are remains of the building of our fathers (the Jew says) even towers built of bricks, and Fium, he says z, (which was in Goshen, Jeremiah 43:13- :) is the same with Pithom; and there, he says, are to be seen some of the buildings of our fathers. Here these cities are said to be built for treasure cities, either to lay up the riches of the kings of Egypt in, or as granaries and storehouses for corn, or magazines for warlike stores, or for all of these: some think the "pyramids" were built by the Israelites, and there is a passage in Herodotus a which seems to favour it; he says, the kings that built them, the Egyptians, through hatred, name them not, but call them the pyramids of the shepherd Philitis, who at that time kept sheep in those parts; which seems to point at the Israelites, the beloved people of God, who were shepherds.

r שרי מסים "principes tributorum", Pagninus, Montanus, Fagius, Drusius, Cartwright; so Tigurine version. s Ut supra. (Canon Chron. Sec. 8. p. 107.) t Euterpe, sive, l. 2. c. 158. u Nat. Hist. l. 6. c. 28. w Jablonski de Terra Goshen, dissert. 4. sect. 8. x Geograph. l. 17. p. 553. y Itinerar. p. 120. z Ib. p. 114. a Ut supra, (t) c. 128.

Henry's Complete Commentary on the Bible

      8 Now there arose up a new king over Egypt, which knew not Joseph.   9 And he said unto his people, Behold, the people of the children of Israel are more and mightier than we:   10 Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land.   11 Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses.   12 But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel.   13 And the Egyptians made the children of Israel to serve with rigour:   14 And they made their lives bitter with hard bondage, in mortar, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour.

      The land of Egypt here, at length, becomes to Israel a house of bondage, though hitherto it had been a happy shelter and settlement for them. Note, The place of our satisfaction may soon become the place of our affliction, and that may prove the greatest cross to us of which we said, This same shall comfort us. Those may prove our sworn enemies whose parents were our faithful friends; nay, the same persons that loved us may possibly turn to hate us: therefore cease from man, and say not concerning any place on this side heaven, This is my rest for ever. Observe here,

      I. The obligations they lay under to Israel upon Joseph's account were forgotten: There arose a new king, after several successions in Joseph's time, who knew not Joseph,Exodus 1:8; Exodus 1:8. All that knew him loved him, and were kind to his relations for his sake; but when he was dead he was soon forgotten, and the remembrance of the good offices he had done was either not retained or not regarded, nor had it any influence upon their councils. Note, the best and the most useful and acceptable services done to men are seldom remembered, so as to be recompensed to those that did them, in the notice taken either of their memory, or of their posterity, after their death, Ecclesiastes 9:5; Ecclesiastes 9:15. Therefore our great care should be to serve God, and please him, who is not unrighteous, whatever men are, to forget our work and labour of love, Hebrews 6:10. If we work for men only, our works, at furthest, will die with us; if for God, they will follow us, Revelation 14:13. This king of Egypt knew not Joseph; and after him arose one that had the impudence to say, I know not the Lord,Exodus 5:2; Exodus 5:2. Note, Those that are unmindful of their other benefactors, it is to be feared, will forget the supreme benefactor, 1 John 4:20.

      II. Reasons of state were suggested for their dealing hardly with Israel, Exodus 1:9; Exodus 1:10. 1. They are represented as more and mightier than the Egyptians; certainly they were not so, but the king of Egypt, when he resolved to oppress them, would have them thought so, and looked on as a formidable body. 2. Hence it is inferred that if care were not taken to keep them under they would become dangerous to the government, and in time of war would side with their enemies and revolt from their allegiance to the crown of Egypt. Note, It has been the policy of persecutors to represent God's Israel as a dangerous people, hurtful to kings and provinces, not fit to be trusted, nay, not fit to be tolerated, that they may have some pretence for the barbarous treatment they design them, Ezra 4:12; Esther 3:8. Observe, The thing they feared was lest they should get them up out of the land, probably having heard them speak of the promise made to their fathers that they should settle in Canaan. Note, The policies of the church's enemies aim to defeat the promises of the church's God, but in vain; God's counsels shall stand. 3. It is therefore proposed that a course be taken to prevent their increase: Come on, let us deal wisely with them, lest they multiply. Note, (1.) The growth of Israel is the grief of Egypt, and that against which the powers and policies of hell are levelled. (2.) When men deal wickedly, it is common for them to imagine that they deal wisely; but the folly of sin will, at last, be manifested before all men.

      III. The method they took to suppress them, and check their growth, Exodus 1:11; Exodus 1:13; Exodus 1:14. The Israelites behaved themselves so peaceably and inoffensively that they could not find any occasion of making war upon them, and weakening them by that means: and therefore, 1. They took care to keep them poor, by charging them with heavy taxes, which, some think, is included in the burdens with which they afflicted them. 2. By this means they took an effectual course to make them slaves. The Israelites, it should seem, were much more industrious laborious people than the Egyptians, and therefore Pharaoh took care to find them work, both in building (they built him treasure-cities), and in husbandry, even all manner of service in the field: and this was exacted from them with the utmost rigour and severity. Here are many expressions used, to affect us with the condition of God's people. They had taskmasters set over them, who were directed, not only to burden them, but, as much as might be, to afflict them with their burdens, and contrive how to make them grievous. They not only made them serve, which was sufficient for Pharaoh's profit, but they made them serve with rigour, so that their lives became bitter to them, intending hereby, (1.) To break their spirits, and rob them of every thing in them that was ingenuous and generous. (2.) To ruin their health and shorten their days, and so diminish their numbers. (3.) To discourage them from marrying, since their children would be born to slavery. (4.) To oblige them to desert the Hebrews, and incorporate themselves with the Egyptians. Thus he hoped to cut off the name of Israel, that it might be no more in remembrance. And it is to be feared that the oppression they were under had this bad effect upon them, that it brought over many of them to join with the Egyptians in their idolatrous worship; for we read (Joshua 24:14) that they served other gods in Egypt; and, though it is not mentioned here in this history, yet we find (Ezekiel 20:8) that God had threatened to destroy them for it, even while they were in the land of Egypt: however, they were kept a distinct body, unmingled with the Egyptians, and by their other customs separated from them, which was the Lord's doing, and marvellous.

      IV. The wonderful increase of the Israelites, notwithstanding the oppressions they groaned under (Exodus 1:12; Exodus 1:12): The more they afflicted them the more they multiplied, sorely to the grief and vexation of the Egyptians. Note, 1. Times of affliction have often been the church's growing times, Sub pondere crescit--Being pressed, it grows. Christianity spread most when it was persecuted: the blood of the martyrs was the seed of the church. 2. Those that take counsel against the Lord and his Israel do but imagine a vain thing (Psalms 2:1), and create so much the greater vexation to themselves: hell and earth cannot diminish those whom Heaven will increase.

Spurgeon's Verse Expositions of the Bible

Prosperity Under Persecution

by C. H. SPURGEON (1834-1892)

"Come on let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land. Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses. But the more they afflicted them, the more they multiplied and grew." Exodus 1:10-12 .

The children of this world are wise in their generation. Their policy may be short-sighted and their stratagems crooked, nevertheless the world admires the wisdom of their counsels, and makes light of the craftiness of their projects. In their opposition to the Christian church, the men of the world might certainly have been as well able to outwit her by the variety of their maneuvers as to overwhelm her by the force of their numbers, were it not that there is an unseen One in her midst, who is more than a match for the guile of their hearts and the might of their hosts. Looking back at the early struggles of the Hebrew race to gain a footing among the nations, it is very clear that had the contest been merely between Pharaoh and Israel, the Egyptian king could exercise power and policy enough to defeat the sons of Jacob and reduce them to serfdom; but when a new name is brought in, and the contest appears to be truly between Pharaoh and Jehovah the God of Israel, it is quite another matter, and a far different issue may be counted upon. There is one behind the curtain that takes Israel's part. He sees through all Pharaoh's plots. Or ever his thoughts have ripened into plans they are forestalled; fast as they are set up they are upset; for every intrigue there is a reprisal. Thus he taketh the wise in their own craftiness. The whole history of the long feud between the seed of the woman and the seed of the serpent illustrates the subtlety of the serpent's seed, and the simplicity of the woman's seed; but still more does it bring to light the infinite wisdom of him who rules the seed of the woman; and who will in the end bruise the serpent's head, and give unto his people and the cause they have espoused a complete triumph. Whatever has been done by the enemies in rage or in recklessness, God has always met it calmly and quietly. He has shown himself ready for every emergency. And he has not only baffled and utterly defeated all the inventions of wicked men, but he has turned their strange devices to good account, for the development of his own sovereign purposes. Be has made his enemies work for him, aiding the enterprise they eschewed: he has turned their curse into a blessing: he has made evil productive of good: he has extracted sweetness out of their bitter spleen, and distilled healthful medicine out of their deadly animosity. He hath his way in the whirlwind: the clouds are the dust of his feet. He does not only meet evil with good, but he takes the evil, and subjects it to his own eternal purpose, and from it brings forth a course of events that results in his own glory, the benefit of his children, and the fulfillment of their destiny. Of this general principle we shall now proceed to consider three special illustrations. First, the circumstances of the children of Israel; secondly, the history of the church of Christ; thirdly, the experience of individual Christians. I. IN THE CASE OF ISRAEL, it did seem to be a deep-laid plot, very politic and crafty indeed, that as the kings of Egypt, themselves of an alien race, had subdued the Egyptians, they should prevent the other alien race, the Israelites, from conquering them. Instead of murdering them wholesale, it did seem a wise though a cruel thing to make them slaves; to divide them up and down the country; to subject them to toil till their spirits were broken; to appoint them to the most menial work in the land, that they might be crushed down and their spirits become so base that they would not dare to rebel. Thus we may suppose it was hoped that their physical strength would be so relaxed, and their circumstances so reduced, that the clan would soon be insignificant if not utterly extinct. But God met and overruled this policy in various ways. "The more they afflicted them, the more they multiplied." The census proved the error of their calculation. The cause looked likely, but it was not productive of the consequence expected. Had it been another people, the tactics might have been successful; but they were God's people, endeared to him by their ancestry, ennobled in his sight by their covenant destiny, and encompassed with his favor as with a shield. No conspiracy formed against them could thrive. And so it came to pass, that like certain herbs which spring up when trodden down, or like certain trees that grow taller if loaded with weights, Israel rose superior to all her disadvantages. "The more they afflicted them, the more they multiplied and grew." The glory of God shines forth conspicuously in the use to which he turned the persecutions they endured. The severe treatment they had to bear from the enemy became to them a salutary discipline. This cometh of the Lord of Hosts, who is wonderful in counsel and excellent in working. From that time the children of Israel began to feel a disgust with Egypt. They had settled down very quietly in Goshen, and thought that it was their rest. They had imbibed much of the manners and customs of the Egyptians. We have it on record that they worshipped the gods of Egypt. They seemed greatly to have appreciated what they afterwards called the luxuries of the land the leeks, the garlics, the onions, the melons, and the cucumbers. They appear to have been almost naturalised to that country. They were little better than Egyptians. Perhaps persons travelling, except by certain tones of language and contour of countenance, would scarcely have known but what they were descendants of Ham. But now their masters treat them cruelly, and they loathe the Egyptians. They are scattered up and down throughout the land, and Goshen is no longer dear to them. The, are treated like strangers, and they feel they are strangers. Now that they hear from morning till night the taskmaster's oath, and the crack of the cruel whip, and are subjected to incessant toil and bondage, they think far less of Egypt than they used to do. This is what the Lord designed. He never intended that his people Israel should be absorbed into any other family. He never meant them to be other than sojourners on that soil. He had some better thing for them than that they should dwell in that land, and be as the heathen were. God was thus answering one purpose. And he did more than this. Now they began to remember, as their bondage waxed more and more severe, the God of their fathers whom they had forgotten. I have reminded you that they had fallen into the worship of the gods of Egypt; but now they turn with abhorrence from the gods of their oppressors, and they bethink themselves of the covenant which Jehovah had made with Abraham, and with Isaac and Jacob, and they betook themselves to their knees. In secret, they utter their groanings before the Most High, and when their taskmasters make them smart, they lift their eyes, suffused with bitter tears, and silently appeal to heaven, to the God of their fathers, that he would have mercy upon them. They had forgotten to pray until then. The mass of them had been unused to call upon the name of the Lord; but now the scourge drives them to seek help from above. Their terrors, their pains, their griefs, and their vexations compel them to lift up that cry to heaven which came into the ears of Jehovah, and moved his hand to help them. More than that, remember that it was necessary for this people to be altogether rescued from that land which for many a year had taxed their labor and bounded their enterprise, because it was not the land which had been promised them as an inheritance. It was God's intention and covenant purpose to give them the Land of Canaan, a land that flowed with milk and honey. But it is not very easy to induce a nation, numbering some millions, to leave a country in which they have been born and nourished and found a home. Only some very fearful evil can induce them to expatriate themselves. Had Moses gone to the children of Israel before the time of their bondage, and said, "Up I get you hence unto the land which the Lord swears that he will give it to you," he would have seemed to them as one that mocked: they would have laughed him to scorn. In order to cut loose the bonds that bound them to Egypt, the sharp knife of affliction must be used; and Pharaoh, though he knew it not, was God's instrument in weaning them from the Egyptian world, and helping them as his church to take up their separate place in the wilderness, and receive the portion which God had appointed for them. Once more and here you may see the wisdom of God the very means which Pharaoh devised for the effectual crushing of the people the destruction of the male children became the direct, nay, the divine provision for educating a deliverer for them. Moses had never been, in all probability, trained in the courts of Pharaoh if he had not been put in the basket of bulrushes on the brink of the Nile; and his mother would certainly never have put him there if there had not been a pitiless edict that the male children should be put to death. Moved by maternal instinct to save her child, and moved by faith in God not to obey the king's command, she places her child in the ark. Pharaoh's daughter finds the child, compassionates its cry, extricates it from peril, loves it fondly, adopts it capriciously, and educates it in the very court of Pharaoh. That child grows up to be the man who should vex the fields of Zoan the man of God, who with a high hand and an outstretched arm, would lead forth the slaves of Egypt to become a great nation, which God should bless. So you see the Lord in all points meets Pharaoh and foils him. This Pharaoh was the great representative in those days of the power of evil, and he stands still to the Christian church as the type of the seed of the serpent. But the Lord withstands him, despoils him of his purpose, and turns all he does to the very highest and best end. Such the narrative, full of instruction, and charged with portent, that serves as a type of the Lord's doing when he makes bare his arm for the salvation of his own heritage. II. Let us now carry the same thought a stage farther, and take a brief survey of THE HISTORY OF THE CHILDREN OF GOD. The like means will appear in manifold operation. Men meditate mischief, but it miserably miscarries. God grants protection to the persecuted, and provides an escape from the most perilous exposure. Full often the darkest conspiracy is brought to the direst confusion. No sooner does Christ gather a church in any place, be it a renowned empire or a paltry village, than opposition is stirred up. "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." "I will put enmity between thee and the woman, and between thy seed and her seed," is the first check for the serpent's wiles, the first ray of hope for his helpless victims; and the prediction will continue to be fulfilled till at last, according to the word of the Lord, the tares are bound in bundles to burn them, and the wheat is gathered into his garner. Whenever there has been a great persecution raised against the Christian church, God has overruled it, as he did in the case of Pharaoh's oppression of the Israelites, by making the aggrieved community more largely to increase. The early persecutions in Judea promoted the spread of the gospel; hence, when after the death of Stephen the disciples were all scattered abroad throughout the regions of Judea and Samaria, except the apostles, the result is thus given: "Therefore they that were scattered abroad went everywhere preaching the word." So, too, when Herod stretched forth his hands to vex certain of the church, and killed James, the brother of John, with the sword; what came of it? Why Luke tells us in almost the same words that Moses had used: "The word of God grew and multiplied." Those terrible and bloody persecutions under the Roman Emperor by no means stayed the progress of the gospel; but strangely enough seemed to press forward for the crown of martyrdom. The church probably never increased at a greater ratio than as when her foes were most fierce to assail and most resolute to destroy her. It was so in after times. The Reformation in this country and throughout Europe never went on so prosperously as when it was most vigorously opposed. You shall find in any individual church that wherever evil men have conspired together, and a storm of opposition has burst forth against the saints, the heart of the Lord has been moved with compassion, and the hand of the Lord has been raised to succor, till we have come to look upon opposition as an omen of good, and persecution for righteousness' sake as a tearful seed-time, quickly to be followed by a harvest of joy. We have looked on our adversaries, though they seemed like stormy petrels, as being the index of a favorable wind to the good barque of Christ's church. Persecution seems to be the wave that, when it leaps up around her, speeds her course. Let the mountains be removed, and cast into the midst of the sea; but after long experience of Jehovah's faithfulness towards his people, we are confident that his church shall not be moved: in quietude shall she possess her soul. Persecution has evidently aided the increase of the church by the scattering abroad of earnest teachers. We are very apt to get hived too many of us together and our very love of one another renders it difficult to part us and scatter us about. Persecution therefore is permitted to scatter the hive of the church into various swarms, and each of these swarms begins to make honey. We are all like the salt if we be true Christians, and the proper place for the salt is not massed in a box, but scattered by handfuls over the flesh which it is to preserve. We are of good service when we are kept together in great bands: happy we certainly are in the presence of each other; but we are to separate and scatter, and we shall conquer as we are scattered abroad. You remember the days of our Puritan forefathers, when the dominant church of the day determined to crush out pure evangelism. To what extent did it succeed? Did it destroy their faith and their confidence? Nay, my brethren; by driving them out of an apostate church, and compelling them to take up their stand as separated believers without the camp, bearing Christ's reproach and cross, an everlasting testimony for pure truth was enshrined. Was the crisis prolonged? Were deeds of violence legalised? By the increasing rigour of such persecution, our forefathers were constrained to leave their native shores, and they had to pass in the May Flower, and afterwards in some succeeding vessels, across the blue Atlantic, sadly but surely to found another center for the proclamation of the gospel, and upon the wide continent of a new world they became the progenitors of another nation holding fast the fundamentals of the faith, and rejoicing in the liberty wherewith Christ has made us free. There might have been no church in the United States if it had not been that our sires were driven to the wilds amongst the Red Indians, there to establish themselves, and set up a banner for the truth as it is in Jesus. It will always be so. I could almost wish that in this island, though I dread calamity, I could almost wish, for the Master's honor, that some irresistible impulse should force his disciples to go abroad to the regions beyond our present sphere of life and labor. I rejoice, though I love not to miss my friends, when I find them led or driven, it may be, to emigration, whether it be to Australia, Canada or anywhere else, because I trust that if they are living seed they will be as a handful of corn sown in the land, the fruit whereof shall shake like Lebanon. Christian men are sometimes called to leave positions of great comfort and to occupy stations of great hardship. They may account it a reverse of fortune, while God designs it as an appointment to especial service. If they bear Christ's gospel with them to a people sitting in darkness, that will be great gain in the long run to the church. Your being sent to a village, though you like it not, may be a lasting blessing to the hamlet. Your residing among strangers, when you would far rather find a more congenial home among your own kindred, may be for the good of that neighborhood. Who knows? Where should lamps be set up but in dark places? Where should we have a guard for Christ's army, but where the enemy is most likely to make the assault? Be patient, then, my brethren, amidst the persecutions or trials you may be called upon to bear; and be thankful that they are so often overruled for the growth of the church, the spread of the gospel, and the honor of Christ. Moreover, beloved, persecution in the church even when it does not take the form of burning or imprisonment, but of slander, of cruel mockings, jesting, jeering, and venomous spite in whatever form it is sent, persecution helps to keep up the separation between the church and the world. I fear most the rich when they bring gifts. I loathe the world most when it fawns and flatters. When I heard of a lady who had put on Christ by baptism, that the cold shoulder was given her in all the circles in which she moved; did I, think you, feel more disposed to condole or to congratulate? It was said that now she had but few invitations to such places and such society as she had previously frequented; and I rejoiced, and thanked God for it. I was glad of it, for I felt she was farther removed from temptation. When I heard of a young man that, after he joined the church, those in his workshop met him at once with loud laughter and reproached him with bitter scorn. I was thankful, because now he could not take up the same position with themselves. He was a marked man: they who knew him discovered that there was such a thing as Christianity, and such a one as an earnest defender of it. It is no evil to the church, depend upon it, to have a great gulf fixed between her and the world. The worst thing that ever could happen for us is, when affinities are made between the sons of God and the children of Belial. This brought on the Deluge; and if it could ever be carried out thoroughly again, it would bring on judgments terrible to think of. It is ill for the worldly, since "they that are far from God shall perish;" but it is a thousand times worse for the professing when they play foul with their profession, for so it is written, "Thou hast destroyed all them that go a whoring from thee." Summary vengeance is their lot. "Come out from among them, and be ye separate, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters." This is a text that needs to be thundered in trumpet tone. What says the great King unto the spouse? "Forget also thine own people, and thy father's house; so shall the King greatly desire thy beauty: for he is thy Lord; and worship thou him." "Be not conformed to this world: but be ye transformed by the renewing of your mind." Too much laxness, giving way to the world a friendship foil of fascination brings on leanness of spirit, and causes us to be scarcely known as Christians, weakens our testimony, and in every way promotes Satan's ends. But when persecution breaks forth, barriers are set up, and distinctive colors are worn, so the two camps are kept in open hostility, and when brought to battle with each other, the church is kept pure with armor bright; victory waits her march, and her champions win their laurels. Again, persecution in the Christian church acts like a winnowing fan to the heaps gathered on the threshing-floor. In these soft and silken days any man may be a Christian professor. Oftentimes it pays well to make a profession of godliness. Men think the better of you: it brings customers to the shop. No one knows how many conveniences may attach to the profession of religion: albeit, if it be pretense without pretext, everlasting destruction awaits such violation of truth, for God will surely avenge hypocrisy. But in days of persecution, to profess Christ is very inconvenient. Then to be baptised in water may involve a baptism of blood. Then for the soul to burn with zeal for Christ would probably be followed with the body being burnt at the stake. Then a word for Jesus would bring a word of conviction from the judge's mouth, and, close at the heels of that word, death. Then they who loved not Christ betook themselves to the other side; the cowards and the spies shrunk away. Demas went, and Judas went, and all of that brood, to their own company, and then only the true and the brave, the regenerate, the elect of God were left. They stood fast and firm all the stronger for losing such ill company. Then in those days the church was like a heap of golden wheat, all winnowed and clean grain, fit for a burnt offering to the Most High, to be offered up as a meat offering upon his altar. Her martyrs were amongst her noblest sons, the very glory of the church and of the Lord Jesus Christ. So you see persecution is overruled for this great good. It ought never to be, while there are sinners in this world it ought never to be that the Christian escapes opposition. I take it that if a man makes an advance in life, comes to a position of fame, he ought to win it, ought to fight for it. Men ought not to be crowned until first of all they have striven for the mastery; and it should be so in the church of God that we must fight if we would reign. It should not be that we should think it an easy thing and a light matter to be a follower of him whose life was sorrow, and whose death was the death of the cross. If we are to be conformed to him, it cannot be by ease and sloth. Not the downy couch, but the crown of thorns; not the triumph, but the shame, must be the portion of the imitators of the Crucified. Persecution has a further beneficial use in the church of God, and it is this. It may be that the members of the church want it. It is a sorrowful thing that slander should be so often used against God's people; it is a grievous thing that their little faults should be severely criticised and magnified; but, on the whole, it is good and profitable. It is a great blessing to be made to walk carefully. The Roman who professed that he would like to have a window in his bosom, that everybody might see his heart, would have wished, I should think, before long for a shutter to that window; yet it is no slight stimulus to a man's own circumspection for him to know that he is observed by unfriendly eyes. Our life ought to be such as will bear criticism. As Christian men we serve a jealous God, and our works will have to stand the test of fire at the last great day. The wood, and the hay, and the stubble that we have builded will be consumed, and only the gold, the silver, and the precious stones will remain. Are we, therefore, to be afraid of the ordinary ordeal of human censure and malignity? If we run with the footmen and they weary us, what shall we do when we contend with horses? And if in this land of comparative peace we are weary, what shall we do in the swelling of Jordan? This is the opposition appointed for us. It is through much tribulation we are to inherit the kingdom; and if we be sincere, and honest and true, we shall not flinch at this: we shall feel that God will overrule it for our sanctification, by making us take heed unto our ways, because the wicked watch our paths. And this persecution, dear brethren, has a further usefulness. Often does it happen that the enmity of the world drives the Christian nearer to his God. How many prayers have been offered up as the result of persecution that would never have been offered else, heaven alone can tell! How many a groan, and sigh, and tear, acceptable to God, have been forced from true hearts by their sufferings, God alone knows! Ah! in the soft days, the summer days of peace and prosperity, we are apt to gad abroad after vain delights; but when the winter comes, with its keen and cutting blast, we haste to our own abode, we cleave to our own hearth, we love to dwell with our own kindred. Even so right frequently, with hearts all chill and cheerless, we have sought the house of our Father and our God, drawn near to his altar, and found a refreshment we fain could wish that we might never leave. Why, oh! why, are we so fickle? If we could find succor and solace apart from the Rock, away from the Sun, absent from our Lord, our wayward hearts would do so; but when the waters of affliction have covered all the earth, then we fly back to our Noah, our ark, and find rest for the sole of our foot. The friendship of this world is enmity to God. It rivals God's friendship, it deceives and deludes many hearts; but when the world frowns, it is a blessed frown that makes me seek my Savior's smile. Anything that drives me to my knees is good. Anything that makes me trust in the promise, and wait only upon God because my expectation is from him, is healthful to my soul, infuses courage, and inspires confidence, and invests her with fresh strength. O brethren, the very glory of the church is to live nearer to God. The more she thinks of her great and glorious Head, and the more she leans upon the invisible arm of the Eternal, the more invincible she is persecution in driving her to her stronghold is overruled to her help. And yet, further, the dark days of fiendish persecution have witnessed bright deeds of Christian heroism never to be forgotten. How often have the richest and the ripest fruits of the Spirit been put forth by the Lord's people when they have been most grieved and smitten! Then the saints have been like clusters thrown into the winepress; but who shall bring forth the red wine? Whose but the feet of God's enemies shall tread the grapes? And as with exultation they bruise and trample down, they shall crush nothing in the dust but husks: the living wine shall flow, and God shall receive the whole of it. They work these foes work and think that with axes they can break down our carved work, and cast fire into the sanctuary of God, but all the while they burn not the true sanctuary: they burn but the base wooden erection with which man has defaced the living temple. Let them burn on: they do no hurt, but good ensues. If you read "Foxe's Book of Martyrs," or any of the martyrologies of earlier ages, you will find there patience, self-denial, consecration, confidence in God, and all the finer graces of temper in full bloom, perfuming the air with their fragrance. One is astonished at what our poor, weak humanity has been able to endure for the truth, when strengthened by the Spirit of God. Verily, humble and weak, and timid women have shown true mettle, waxing valiant, and cheering on men of muscle and sinew, whose hearts had grown faint. We could mention the names of many saints, if this were the time, who have endured torment as severe as inquisitors could devise, or relentless executioners could inflict, and yet they have not denied their Lord. This is the patience of the saints, I think, when the martyrs perished in the Roman Amphitheatre, and the cruel crowd looked down to watch their agonies as their bones were crushed between the jaws of wild beasts; angels gathered in tiers, invisible multitudes of them gathered, and looked on with eyes of admiration at the spectacle of mortal men ravished with the love of God, waving the banner of immortal truth, while from frightful wounds and horrid gashes their life-blood streamed. Oh! what God can do by us when he works in us! Perhaps heaven itself, save when it gazed upon the cross, never saw a nobler spectacle than when men and women, who bore the cross of Christ in their hearts, gave themselves up wholly as living sacrifices unto him. The church looks fairer and shines brighter when she is in the furnace. Not the smell of fire doth pass upon her. Her Lord is with her, and if the fire be heated seven times hotter, his glory is seven times the brighter. Thus, again, the principle of the text is brought out: "the more they afflicted them, the more they multiplied." Their enemies try to deal wisely with them to put them down, but their wisdom is folly. God has blessed the church by her persecution. And do you not think that persecution and opposition such little oppositions as we meet with now; little indeed, compared with those of olden times are permitted for our good, as in Israel's case, to make us feel that this is not our rest, and cause us to long for the better land? Perhaps, dear Christian, if you lived in a Christian household, where all the wonted order helped your piety, if you were put into the conservatory of a gracious providence, you might be content to dwell below always. We soon take root in this soil, for we are earthy by nature, and we cling to earth like to its like. But when there comes the jeer, the unkind remark, the cruel innuendo, the bitter sarcasm, then we feel, "This is not my rest: I must seek better company than this, a better land, and a better portion than I shall find this side of Jordan." And then we long for the home-bringing, when the King, the Husband, shall fetch home his spouse, and the marriage shall be consummated in the skies. Oh! how sometimes, when the world has been very very cold you have longed for the warm bosom of your Savior! You would have nestled in the world's bosom if you could, but when she would not receive you but thrust you forth, then you came to your true self, and exercised your right senses, and you said, "I will return unto my husband. It was better with me then than now." O that our hearts were always set on heaven! There is our treasure: there let our hearts be also. There is our Lord and King: to him should our hearts fly. There are the best ones of our families, our relations, who are everlastingly our associates, brethren and sisters whose brotherhood and sisterhood no death can bring to an end

"There my best friends my kindred dwell, There God my Savior reigns."

We ought to long for that land: and I say the whip of persecution is helpful, because it makes us learn that this is the house of bondage, and moves us to long after and seek for the land of liberty the land of joy. III. And now I close this address by just very briefly hinting that THIS GREAT GENERAL TRUTH APPLIES TO ALL BELIEVERS; but I will make a practical use of it. Dear brother, dear sister, are you passing through great trials? Very well then, to meet them I pray that God's grace may give you greater faith; and if your trials increase more and more, so may your strength increase. You will be acting after God's manner, guided by his wisdom, if you seek to get more faith out of more trial, for that trial does strengthen faith, through divine grace, experience teaches us, and as we make full proof of the faithfulness of God, our courage, once apt to waver, is confirmed. Do pray the Lord that when the trials multiply you may get faith wherewith to meet them; that out of the eater you may get meat; and out of the strong find strength. So, too, if you know the truth of God to be at any time assailed, and your own mind is beset with doubt about any doctrine, always ask God so to open that particular truth to your understanding, and endear it to your heart, that by the assaults you are enabled to repel your faith may be the more confirmed. Oh! there is a light way of holding truth, and there is a tenacious way of grasping it. I have held doctrines, as it were, in my hand, like a boy's ball, that might be thrown away. But it is another thing when the King prints the mark of the doctrine right into your very soul, so that you could no more part with it than you could part with life itself. Trials often burn doctrines into us, and heresies and infidelities make the good confession dear in our sight as a prize which we could never part with. Thus opposition to the truth leads to the multiplication of evidences in its support, and the more we are assailed with the arguments of science, falsely so-called, the firmer we adhere to the oracles of God. Or it may be, dear Christian worker, that of late you have met with a great many discouragements. You seem to have labored in vain, and spent your strength for nought. Ask then, in prayer, and act accordingly, that the more you are defeated the less you may be disposed to yield; but rather that you may be endowed with fresh energy for the service, and strive with increased assurance for the victory. When you feel "I am foiled in that point," say, "Nevertheless, I cannot be beaten: I belong to a seed that cannot be vanquished. If I did not belong to the house of Israel, I might have been destroyed and overcome; but none can stand against the Hebrew race, against true Israelites they must win the day." Therefore, settle it in your mind that if you do not win souls one day, you will another; and if you cannot press into your enemies' territory in one part you will in another; and if he defeats you at any time, then multiply your efforts to do good. Always take revenge on Satan if he defeats you, by trying to do ten times more good than you did before. It is in some such way that a dear brother now preaching the gospel, whom God has blessed with a very considerable measure of success, may trace the opening of his career to a circumstance that occurred to myself. Sitting in my pulpit one evening, in a country village, where I had to preach, my text slipped from my memory, and with the text seemed to go all that I had thought to speak upon it. A rare thing to happen to me; but I sat utterly confounded. I could find nothing to say. With strong crying I lifted up my soul to God to pour out again within my soul of the living water that it might gush forth from me for others; and I accompanied my prayer with a vow that if Satan's enmity thus had brought me low, I would take so many fresh men whom I might meet with during the week, and train them for the ministry, so that with their hands and tongues I would avenge myself on the Philistines. The brother I have alluded to came to me the next morning. I accepted him at once as one whom God had sent, and I helped him, and others after him, to prepare for the service, and to go forth in the Savior's name to preach the gospel of the grace of God. Often when we fear we are defeated, we ought to say, "I will do all the more. Instead of dropping from this work, now will I make a general levy, and a sacred conscription upon all the powers of my soul, and I will gather up all the strength I ever had in reserve, and make from this moment a tremendous life-long effort to overcome the powers of darkness, and win for Christ fresh trophies of victory." After this fashion you will have an easier time of it, for if you do more good the more you are tempted, Satan will not so often tempt you. When he knows that all the more you are afflicted so much the more you multiply, very likely he will find it wiser to let you alone, or try you in some other method than that of direct and overt opposition. So whenever you have a trial, take it as a favor; whenever God holds in one hand the rod of affliction, he has a favor in the other hand; he never strikes a child of his but he has some tender blessing in store. If he visits you with unwonted affliction, you will have unusual delight; the Lord will open new windows for you, and show his beauty as he shows it not to others recording as your tribulations abound, so also shall your consolations abound in Christ Jesus. In the deeper waters you shall find him nearer, for he has said, "When thou passest through the waters, I will be with thee." He will be with you always, but he has promised to come to you specially and peculiarly, and, as it were, by appointment, when you are driven out into the wilderness, or harassed by the foe. He comforteth those that are cast down. Rejoice, therefore, in your afflictions, if so be you have faith to believe that they shall be blessed for your good. What is all this to the unconverted? Ah, sirs! while the men of God flourish in adversity, the men of this world are ruined by their prosperity. Even the cup of pleasure and sensual enjoyment, of which ye delight to drink, has its bitter dregs which ye shall be compelled to swallow. Yet even now all your days are not passed in sunshine. You have your troubles; but you have no God to resort to. You will have many sorer plagues than you have ever yet been visited with; but if you continue in unbelief, you will still have no God to trust in. Perhaps you go to some friends in any emergency now, but no friend can help you in the dying hour. No brother can go with you through the swellings of Jordan. O friendless one, O Christless sinner! dost thou not want God to be thy helper, and Christ to be thy friend? If thou dost, then on the cross behold the Savior. Turn to him thine eye: penitently trust him: rely upon him, and he is ours, and then henceforth the Lord of Hosts shall be with you, and God of Jacob shall be your refuge, and your afflictions also shall work your good. May God bless each one of you, for Jesus' sake. Amen.

Kelly Commentary on Books of the Bible

There is hardly a book of the Old Testament that stands out in more decided contrast with the book of Genesis than the one which follows it most closely. And this is the more striking, because God employed the same inspired writer to give us both, as well as others. One of the most salient features of the book of Genesis is the variety in which the Holy Spirit has set forth the various principles on which God deals, the ways in which He manifests Himself, the special foreshadowings of the Lord Jesus, and this not only in respect to man but Israel and even the church in type. Consequently for this various development of the truth there is no book in scripture so remarkable as the very first of the Pentateuch: In fact, in a general way we may say that all the other books take up special truths, which are at any rate in the germ presented there. As for the second book, Exodus, there is one grand idea which pervades it redemption The consequences of redemption, as well as the circumstances in which it was accomplished, are brought before us in a very full and complete manner, as we shall see. Further, not only the consequences of redemption, but that which may be the result when man, insensible to the grace which has wrought redemption, turns back on himself, and attempts to gain a footing by his own resources and faithfulness before God. How God deals with him thereon we shall also see before we have done with the book of Exodus. In making these few remarks, I believe we have touched on the principal topics which will come before us, and nearly in the order in which God has presented them.

First of all then we have a sketch of the chosen people in the land of Egypt.* But a king is seen who knew not Joseph, and the afflictions which the Spirit of God had predicted long before to Abraham begin to thicken on his seed there. Nevertheless God is faithful, and the very efforts to destroy are met by His good hand, who produces faithfulness even in those that might have been supposed most of all subservient to the cruel designs of the king. This occupies the first chapter.

*To argue against the increase of Israel in Egypt from the data of the Pentateuch is the more unreasonable as the record does not give it as an ordinary ratio, but from the direct blessing of God according to His appearance to the fathers, and the more striking, because He kept them comparatively few till the descent into the house of bondage, and there multiplied them in the face of the hottest persecution long before they were led out in triumph. (Compare Deuteronomy 26:5)

Apart from the power of God accomplishing His word, the objectors seem to be ignorant that doubling the population in fifteen years or less is by no means without example. Mr. Malthus, who had no bias in favour of the Bible, will be allowed to speak on this subject. (Essay on the Principle of Population, ii. p. 190, 5th edition. 1817.) There was nothing incredible to his mind in the rate of increase assigned to Israel in Goshen, supporting it by a reference to Dr. "Short's New Observations on Bills of Mortality, p. 259, 8vo. 1750. Speaking of America, he remarks (ib. pp. 193-4), "In the back settlements, where the inhabitants applied themselves solely to agriculture, and luxury was not known, they were supposed to double their number in fifteen years. Along the sea coast, which would naturally be first inhabited, the period of doubling was about thirty-five years, and in some of the maritime towns the population was absolutely at a stand. From the late census made in America, it appears that taking all the states together, they have still continued to double their numbers every twenty-five years; and as the whole population is now so great as not to be materially affected by the emigrations from Europe, and as it is known that, in some of the towns and districts near the sea coast, the progress of population has been comparatively slow, it is evident that in the interior of the country in general the period of doubling from procreation only must have been considerably less than twenty-five years." In a note he adds "From a return to Congress in 1782, the population appeared to be 2,389,300, and in the census of 1790, 4,000,000; increase in nine years, 1,610,700; from which deduct ten thousand per annum for European settlers, 6 per cent. for 4.5 years, which will be 20,250; the remaining increase during the nine years, from procreation only will be 1,500,450, which is nearly 7 per cent.; and consequently the period of doubling at this rate would be less than sixteen years. If this calculation for the whole population of the States be in any degree near the truth, it cannot be doubted that in particular districts the period of doubling from procreation only has often been less than fifteen years. The period immediately succeeding war was likely to be a period of very rapid increase." Thus, even supposing with Ussher, Clinton, and others that the 430 years date from the call of Abram, and that just half this period, or 215 years, can strictly apply to the stay in Egypt, the objection is utterly irrational.

Nothing can be conceived more captious than to takeGenesis 15:16; Genesis 15:16 as limiting the Israelites who sojourned in Egypt to just the fourth succession in family birth, or to assume that they had no children beyond those named for special reasons.

In the second, growing out of these circumstances and of the edict which doomed to death every man-child of Israel, appears the deliverer, the type of an infinitely greater one. It is Moses, a man of whom the Spirit of God has made the largest use not only in the Old Testament but in the New, as in so many forms shadowing forth the Lord Jesus. His parents' faith is not spoken of here, it is true, but, as we know, in the New Testament. The fact is here named that they hid him; and when they could no longer do so, or it may be, when they had no longer faith to proceed as before, they committed him to an ark of bulrushes in the river, when the daughter of Pharaoh takes up the child and adopts him as her own. Thus Moses was learned, as we are told, in all the learning of the Egyptians. In such a position he had the finest opportunities for assuaging the hard lot of the Israelites, and it might be for accomplishing that which was so dear to his heart, their deliverance from thraldom. This he entirely declines. Undoubtedly it must have been a far greater trial to his spirit than the relinquishment of any personal advantages. It exposed him necessarily to the reproach of folly from his brethren. For no race ever was more apt to find matter for blame than they, none quicker to see their own advantages or to speak out whatever they did see. But God was working not only for a design according to His own heart, but so that the manner in which that design was to be accomplished should bring Him glory. This Moses in measure understood; for faith always sees it, and holds to it just so far as it is faith. There may be, I grant you, the mingling of that which is of nature along with faith; and from this it appears to me that Moses was far from being exempt, either in his first appearance as one engaged for God with His people here below, or afterwards when God summoned him to accomplish the great work of which he had a certain anticipation, no doubt vague and dark, in his soul.

On this enterprise then we behold him going forth, when he was come to years of discretion. He sees an Egyptian maltreating an Israelite. This kindles all his affections on behalf of his brethren. Undoubtedly the affections were there; but this calls them out, and he acts accordingly, looking, it is said, this way and that way by no means an evidence of singleness of eye. Yet here was just the situation. It was impossible for the Spirit, on the one hand, to blame the love that prompted the hand of Moses; it was impossible, on the other, to vindicate the act. God has just left it, as He always knows how to do left what was of Himself to tell its own tale, whilst that which was not of Himself is before the spiritual judgment of those who have confidence in Him. And is there anything that more beautifully shows the character of scripture than this? In any other book there would be a kind of apology, if not an elaborate argument, a discourse on the matter, to vindicate God from all participation in what was far from being according to His own holiness.

Nothing shows the difference between God's word and the way in which even men of God may handle, or feel it necessary to handle it, more strikingly than this. God is content to speak of things as they are without a word on His side to explain or account for it, or in anywise to soften matters for man. "God is light, and in him is no darkness at all." Accordingly the tale is told with all simplicity. The self-same principle applies to hundreds of passages in the Scriptures; and therefore it seemed well to make a few remarks in a more general shape. We must distinguish between the statement of a fact in the Bible and any sanction given to it. This may help our appreciation of the word of God in all such cases. We are bound ever to refuse the thought that the record of facts in scripture implies that they are according to the full mind of God. The truth is that He speaks of good men and bad men; that He mentions not only what was excellent in the good, but such distressing and shameful things as draw out His own chastening it may be for a long while to come. God, in short, states things exactly as they are. He counts on faith in His own people; but they will always reckon that whatever there may be of good is from Him whatever may be wrong is surely not so. It is an easily settled principle after all, and it accounts for much on which men's minds otherwise are apt to stumble.

Moses then flees from Egypt, but not so much in fear of Egyptian enmity; against this he might have looked to God to sustain him, no matter what might be the pressure on his spirit. It was the unworthy dealing of his brethren which broke up all hope for the present. The man who was in the wrong too, as is always the case, had the bitter feeling against him who loved both, and would willingly have set them at one with each other; it was he who taunted Moses with the words, `' Who made thee a ruler and a judge?" The Israelite's own proud spirit was ready to insinuate pride in others. Moses then bends to the blast. The time was not yet come evidently for the deliverance of such a people. He retires from the scene to the land of Midian, and there is put through the necessary discipline for the mighty work he was yet to accomplish. Moses had certainly been hasty; and the Lord judged it. But he was right in the main; and the Lord accordingly left not to another but to him the due accomplishment of Israel's deliverance when the fulness of time was come.

There, in his retirement, he receives from Jethro his daughter a stranger given him to wife, who bears him a son, the name of whom tells whither his heart turns. "I have been a stranger in a strange land," is the word of comment that is made upon him. He was called Gershom, which means this "a stranger here."

In due time the unforgetting heart of God shows His remembrance of Israel. (Chap. 3) Abroad Moses was discharging his duty long enough for such thoughts to have passed away from him, as we might have supposed. But not so. At the back side of the desert in Horeb, the angel of Jehovah appears to him in a flame of fire out of the midst of a bush. "And he looked, and behold, the bush burned with fire, and the bush was not consumed." We are never to suppose that the manner of the revelation of God is an unimportant consideration. No doubt He is sovereign; but for that very reason He is sovereignly wise, and displays Himself invariably in such a sort as is most appropriate to the object in hand. Hence it was in no casual sort or merely arresting attention by its wonders that Jehovah here appears in the burning bush. It was meant to be an image of that which was then presented to the spirit of Moses a bush in a desert burning but unconsumed. It was no doubt thus that God was about to work in the midst of Israel. Moses and they must know it. They too would be the chosen vessel of His power in their weakness, and this for ever in His mercy. Their God, as ours, would prove Himself a consuming fire. Solemn but infinite favour! For, on one hand, as surely as He is a consuming fire, so on the other the bush, weak as it is, and ready to vanish away, nevertheless remains to prove that whatever may be the siftings and judicial dealing of God, whatever the trials and searchings of man, yet where He reveals Himself in pitifulness as well as in power (and such it certainly was here), He sustains the object and uses the trial for nothing but good no doubt for His own glory, but consequently for the very best interests of those that are His.

Hence, when He calls Moses to draw near, He first of all proclaims Himself the God of his fathers, the God of Abraham, the God of Isaac, and the God of Jacob. This was the first announcement that was meant to act on the soul of Moses, and of course in due time on Israel. The time was coming when they should no longer be a family but a nation; and if God was about to reveal Himself after a special sort, He at the same time particularly brings before them His association with their fathers. We must never forget the ways in which God has acted before if we are to appreciate what He is doing now: and, in point of fact, our value for and intelligence of these things will be found to go together. It is by confounding the scriptures that men misunderstand them: if we would indeed enter into the real force of God's word, it must always be by distinguishing the things that differ. Hence it is to be observed that first God draws particular attention to His being the God of the fathers. This of necessity would recall to Moses the special manner in which He made Himself known to Abraham and Isaac and Jacob as the Almighty God. We shall find this set out in express terms in a later chapter; but the substance of it seems conveyed on this first occasion when He directs attention to His being the God of promise, coupling consequently the names of the fathers with Himself.

God was now about to present Himself as the unchanging One that could and would accomplish His word according to the relation in which He and His people stood. Was it to be in view of His grace or their desert? Whether all were to be fully made good now, or whether only to a partial extent, whether even the partial accomplishment was to be opposed and weakened, and useless as far as this could do it by Israel's own folly and sin, all this would afterwards appear. In point of fact, as we know, there could be no such thing as a complete fulfilment apart from Christ. The Son of God, the Lord Jesus, the promised Seed, must come, if there was to be the making all the promises of God yea and amen in Him. If this furnish the direct reason why there could be no such fulfilment, the moral hindrances from the state of Israel from man fallen were quite as real, though necessarily indirect. Nevertheless God would give at least a partial accomplishment in him that was the type of Christ. How this was arrested is a most instructive lesson, but it will be found later on in this book.

However Jehovah does declare in full His deep interest in the people. And what a proof is this of never-failing goodness in God! For there was not one quality in the people which could in anywise move the heart towards them except their misery not one worthy moral feeling, not one generous emotion, not the smallest care for the glory of God. Nay, they were ever ready to turn aside to reproach Himself, to slander His servants, and to abandon His will. All these things we learn in due time as they were known to Him before He began. Nevertheless God expresses in the most affecting manner His tender interest in them even as they were. There is nothing therefore that can hinder a soul from being the object of the most real love to God except the persistent rejection of Himself. There is nothing too low or too hard in man to hinder the power of God's grace except the wilfulness that will not have Him at all.

The Lord then brings before Moses His care, saying, "I have surely seen the afflictions of my people which are in Egypt, and have heard their cry by reason of the taskmasters, for I know their sorrow;" but He does not add, their cry to Him. We may say then, as a prophet did later, that they groaned; but they did not groan to God. It was but selfish sense of suffering. They groaned only because of their wretchedness; but there was no looking out to God no counting on His mercy. Nevertheless, says He, "I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. Now therefore, behold, the cry of the children of Israel is come unto me; and I have also seen the oppression wherewith the Egyptians oppress them. Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt." Moses soon brings forward his difficulties and objections. Jehovah however meets all at first with quietness, and at the same time breathes comfort into the ear of His anxious and hesitating servant.

But what a lesson it is! Is this the man once so ready to smite Rahab and deliver Israel? The very same. Full of courage when God's time was not come, he feels the obstacles when it is. It is often so! Moses thus replies, "Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name?" Is it not humbling? What a state! God's people do not even know His name! "What shall I say unto them?" says Moses. "And God said unto Moses, I AM THAT I AM. And he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." There is great force in these words. It was not merely what God was going to perform. Man probably would have preferred "I shall do;" but God takes His stand upon these weighty words, "I AM THAT I AM," the self-subsisting, ever-being One. In truth, on Him hangs everything. All others are merely beings that exist; God is the only one who can say "I AM." What exists was called into being, and may pass out of it, if God so please. I say not that they do, but that they may. Surely God is evermore and evermore God. This is what describes Him in His being at least. I am not now speaking of His grace, but of His own essential being "I AM."

Accordingly, as a message to Israel, surrounded by the vanities of the heathen those imaginary objects of adoration whose rôle really was that of demons taking advantage of man's superstition and folly, it was a fine and an admirable name for those who might ask it: "I AM hath sent me."

But there is more than this; for God takes care to utter another word: "Thus shalt thou say unto the children of Israel, Jehovah the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you." He is still more explicit. "Jehovah the God of your fathers hath sent me unto you. This is my name for ever, and this is my memorial unto all generations." How infinitely gracious of God, that the name taken for ever in connection with Israel is not that which relegates every other creature into its own nothingness, which makes all to be merely the consequence of His word and of His will! He loves and cherishes the name in which He has bound up the objects of His choice with Himself.

It reminds one of that which the Gospels tell us. When here below Jesus never proclaimed Himself as the Christ on the one hand, or as the Son of God on the other, though truly both, and always accepting and vindicating either when He was thus confessed by others. For we know that Jesus was the Head of the kingdom, and that "Christ" is the title in which He takes His rights over Israel and their land, which will be in force in the day that is coming. And, what is more striking still, He does not even take His stand upon His being the Son of God, though this was His eternal name. It may be said that it belongs to Him more strictly and personally in the highest sense than any other; for He became the Christ, but He is and will be (as He always was) the Word, the Son, the only begotten Son of the Father. There was no becoming here. This is what He is from everlasting to everlasting. But for all that He does not assert it. What name does He take then? What does He Himself delight in? The chosen name that Jesus habitually puts forward is "Son of man." "Whom do ye think that I, the Son of man, am?" Where all was morally glorious, there is nothing finer than this. For, as we know, "the Son of man" is not merely the title in which He linked Himself with man here below, but the name of sorrow and suffering, of shame and rejection it is the name undoubtedly of glory, and this of a richer and fuller sort, according to the counsels of God, than anything connected with His place as the Christ, the object of Jewish hope and promise; for it opens the door into His reign for ever and ever over all peoples, tribes and tongues under the whole heaven, nay, as is known, over all the universe of God the Creator. Nevertheless it was the name of suffering first, if of such high and widespread glory afterwards.

So with Moses, Jehovah seems to be speaking according to the grace, as far as this could be unfolded then, which afterwards shone in the blessed Lord here below. In the latter case, naturally, it was more connected with His own person as known in the Godhead. For we must ever remember that He who showed Himself then as Jehovah was, no doubt, the One whom we know as the Son of God. When revealing Himself as Jehovah their God then, He delighted to take a name which in some way linked Himself with His people. This was the more touching, because He knew right well how these very men were about to disgrace Him. He knew how they would depart from all that was before His own mind, seeking in self-confidence that which would give an apparent momentary importance, but be sure to bring a blot for ages on His character as well as ruin to themselves, for so lies the Jew now. The actual wreck of Israelitish hopes is the result both of their assuming legal condition in the first place, and next of their rejection of the grace of God that came in by Jesus Christ our Lord, and was proclaimed by the Spirit sent down from heaven.

There is another important point to note in the chapter. Jehovah shows from the very first how all the consequences of His raising and sending Moses to Pharaoh were before His own mind. He was surprised by nothing. It is of course as simple as necessary for those who know God, but none the less delightful to find it stated clearly. The same thing pervades the New Testament. It is sweet to see these analogies; because in one respect there can scarcely be two volumes more different than the Old Testament and the New Testament; but just as clearly there is everywhere the same mind, and the same source God Himself dealing with a different subject, but the same God no matter what He deals with. Just so is it in the New Testament. The gospel of John, for instance, discloses the end from the beginning; but that is because here we have Jesus known as the One who is before the beginning. He is the sent One, but a consciously divine person. Consequently in perfect harmony with this all things are known (and no testimony needed by Him), what God is no less than man, with as absolute a comprehension of the future as of the past or present.

Here then Jehovah says, "I am sure that the king of Egypt will not let you go, no, not by a mighty hand. And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go. And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty." In truth their wages were of long date, never having been paid. It is mere folly to suppose there was any, the smallest, infringement of what was right and becoming.* It is a matter, perhaps, too well known to need many words, that every woman was simply to ask of her neighbour, etc., vessels of silver and of gold, with raiment, which were to be put on Israel's sons and daughters. It was to spoil their oppressors by divine authority, and no question whatever of deceit or dishonesty. The impression of "borrowing" given in the Authorized Version is by no means necessary, nor does the connection justify it. There is no such thought as that they had no right involved in the matter. There was nothing the people and even at last the king of Egypt were not disposed to concede: later on in spite of all their own interests in the retention of the children of Israel, they were willing and desirous that they should go, and that they should not go away empty. Their proud will was broken, although their hearts were by no means with God. There was no kind of communion, I need hardly say: nevertheless they bowed to that which they had so stubbornly opposed before. And then Moses speaks, and says, "But, behold, they will not believe me, nor hearken unto my voice: for they will say, Jehovah hath not appeared unto thee."

*The remarks of Dr. D. (Introd. O. T. i pp. 236, 237) seem to me the wantonness of incredulity, which, irritated by the divine authority of Scripture, yields to the merest calumny. "If the words inExodus 3:20-22; Exodus 3:20-22 be taken literally or historically, they represent Jehovah as commanding an immoral thing. Hence this method of interpretation must be abandoned. The writer, giving expression to his own moral consciousness, represents the Deity as directly enjoining the people to do a thing dishonest in itself. This shows the imperfect development of the divine to which the author's age had attained," etc. The rationalist never suspects himself.

Then follow signs of a miraculous kind in proof of Jehovah's mission of His servant. (Exodus 4:1-31) The attention of Moses is drawn to what was in his hand a rod which, when cast on the ground, became a serpent. The word is somewhat vague, and probably has a wider meaning and not so definite as serpent. It is the same word that is used for sea monsters generally. It is commonly known that what is translated "whales" inGenesis 1:21; Genesis 1:21 means the huge creatures of the deep; so that it is not quite correct to restrain it to a "serpent" here, as it is certainly erroneous to call it "whales" there. It properly expresses a monster which might be, I presume amphibious, not certainly confined like a fish, still less like a whale, to the waters, nor confined to the land like a serpent. But, however this may be judged by others, it would appear that, although not specifically a serpent, it was meant here to embrace a creature with such qualities. The point of this wonder was the change of power (which a "rod" means in scripture) into something Satanic. The rod is the symbol of authority; it may also represent chastening. But then no chastening is right unless it flow from just authority; and hence the connection between the two ideas in this emblem. The rod of power then taking Satanic form seems to be meant by the sign first committed to Moses. Such was exactly the state of things in the land of Egypt.

But there was more; and hence a far more personal test. Moses was told by Jehovah to put his hand in his bosom. Undoubtedly the place was significant, as well as the effect; for when he took it out again, his hand was leprous as snow the well-known type of sin, at least in its defiling character if not in the powerlessness to which it reduces man. Throughout the word of God there are two standing types of sin. Both appear to be used in the New Testament, as is familiar to us, if one of them is more prominent in the Old. Paralysis, or palsy as it is called in our version, is the type of the effects of sin as thoroughly destructive of human strength of sin in its plunging the guilty into a state of weakness "without strength, as it is said in the Epistle to the Romans. Leprosy is the type of it in its defilement. These are the two forms more particularly in which it is presented.

But, on the other hand, when Moses put his hand into his bosom again at the word of God, it became as his other flesh.

If they would not hearken to these two signs, there was a third which would affect the river. We all know what the Egyptians thought of the Nile. That which ought to have been for refreshment as well as for purifying becomes the sign of death life no longer in the body. Such is the known significance of blood symbolically in scripture.

All this evinces the absolute command of all circumstances by God, but in His servant's hands, and in favour of His people. Let them know that God would work according to what belongs exclusively to Him. There could be nothing more thorough. Look at authority in the world, or at that which pertains to man, or at the resources of nature: a man brings the vouchers of One who was sovereign over every domain. This seems to be conveyed in these three signs. At the same time remember this caution here, my brethren; and it seems to be a wholesome thought ever to bear in mind. We must not assume in such points that we have ascertained the whole of the truth, even though we may have got some true elements. Confident as we may be that we are taught of God, it does not necessarily follow that there may not be another side of truth which we have yet to learn more fully. In fact it is one of the blessed features of the word of God that we can never assume to possess an exhaustive view of scripture. For scripture savours of God's own infinity, however He may come down to us, and adopt the language of men, as we know He has done. It is owned that of course human language is the finite; but then He who comes down into the finite is Himself infinite, and we must never lose sight of this, although put now in its most general shape. It is indeed a most important truth to hold fast, and no less full of consolation and blessing for our souls.

Let us be thankful then for all that which commends itself to us as true and of God, but never assume that we have apprehended the whole truth. "Now we know in part." Let us depend on God to bring out the truth for our intelligence in the measure which fits His glory, and as He pleases to accomplish more fully the purpose for which He has revealed it.

Then Moses finds another difficulty. He says, "I am not eloquent" one wonders that he took so long to find it out. "I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue." If God sent him, what had that to do with the matter? The real difficulty is always this, one thinks about oneself, instead of the Lord. It is astonishing what a difference it makes when one can afford and has made up one's mind to drop self. It is clear that God must be the best judge. If He chooses a man that is slow of speech, who can say Nay? Nevertheless let none suppose that this is said in the smallest disrespect of Moses not so, but for our own profit and instruction, and to guard us lest we should enact the same part with even less excuse; for God has set before us the wavering of a servant so faithful for the express purpose of guarding ourselves from the like or other failures.

The upshot is that at last the Lord is really displeased with His servant's facility in objecting. "The anger of Jehovah was kindled against Moses, and he said, Is not Aaron the Levite thy brother?" Great humiliation! He might have been the simple and happy instrument of God in the mighty work; but Aaron is brought forward to share it. "I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart."

Thus we find the junction of Aaron with Moses, which has many important consequences, and some of them of a serious character, as this book records.

Another fact is mentioned before we close the chapter, and one of deep and grave practical instruction. God was going to put honour on Moses, but there was a dishonour to Him in the house of Moses already. God could not pass over that. How came it that Moses' sons were not circumcised? How came it that there lacked that which typifies the mortifying the flesh in those who were nearest to Moses? How came it that God's glory was forgotten in that which ought to have been ever prominent to a father's heart? It appears that the wife had something to do with the matter. Accordingly mark how Jehovah deals in His own wisdom. There never is a hindrance but through flesh; there is no difficulty brought in to distract a faithful man of God from obedience, but God accomplishes the end, only in a far more painful 'way, and often by the very one who obstructed. What a safeguard then to be childlike and subject to the Lord! How many sorrows are thus escaped! But no escape would God allow from that which was so repugnant to the feelings of Zipporah. In fact she at last was obliged to do what she most hated, as she said herself in her son's case. But more than that, it endangered Moses; for God had the controversy with him not with his wife. Moses was the responsible person; and God held to His order. It is said that Jehovah met and sought to kill him. The consequence was that his wife had to take a sharp stone and execute the work herself. It must be done, and with incomparably greater pain and shame to herself than if done in God's time and way. Let us remember this.

Now that God was vindicated in the household of Moses, his mission could begin. (Exodus 5:1-23) Public work can only rightly follow when all is well at home. So Moses and Aaron go in and tell Pharaoh the message of Jehovah; and Pharaoh, with the insolence natural]. to him, replies, "Who is Jehovah, that I should obey his voice to let Israel go? I know not Jehovah, neither will I let Israel go. And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days' journey into the desert, and sacrifice unto Jehovah our God, lest he fall upon us with pestilence, or with the sword." But the result of their interference is that the tasks are increased, and that the children of Israel groan yet more, quick enough to resent it too, as if, instead of being deliverers, Moses and Aaron were themselves the more immediate causes of the troubles which thickened on the people. This is described in the rest of the chapter.

But Jehovah, in the beginning ofExodus 6:1-30; Exodus 6:1-30, speaks to Moses once more when he returns,* and says, "Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land. And God spake unto Moses, and said unto him, I am Jehovah: 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." We come to greater precision here. Carefully remember that this does not imply that the word " Jehovah" was not known. We have no real reason to doubt that men heard it from the beginning. As a word "Jehovah" occurs frequently in the book of Genesis, in a way which shows not only that the writer knew the term, but that it was in use from the beginning. What then is the true meaning? That God now takes this name as the revealed character according to which He was going publicly to act on behalf of the children of Israel. Observe, as illustrating what is here meant, that when our Lord came, as scripture says, He declared the Father. What an absurd inference it would be that the term "Father" had never been known before? This clearly is not conveyed anywhere, but that God had not before revealed Himself in that relationship as He did then. It is so precisely with the term "Jehovah." Thus, in Genesis 22:1-24, when Isaac was taken from under the sentence of death, Abraham calls the place "Jehovah-Jireh." The word therefore must have been well enough known: only God did not yet take it as the form and ground of His dealings with any people on the earth; now He does with Israel. It was not enough to be the almighty shield of the children as of the fathers: no matter what their weakness and exposure in the midst of jealous and hostile and wicked Canaanites, He had been the protector of the wandering patriarchs. It was what was involved in the formula of His revelation to Abraham, Isaac, and Jacob.

*The attempt to eke out proofs of diversity of authorship from alleged contradictions and confusion is not only futile, but evidence of incapacity to discern what is excellent and full of instruction. Dr. D. says (Introd. O. T. i. 65) that "the Israelites did not listen to Moses at first for anguish of spirit and cruel bondage. (Exodus 6:9; Exodus 6:12) But in Exodus 4:31 they believed and rejoiced when he announced deliverance to them. It may be said that the elders were the persons spoken to in the latter case, not the people; and that they were induced to believe in him by the signs he wrought. But if the heads of the people were convinced of his divine mission, the people groaning under their burdens would be ready to follow them."

"According toExodus 6:2; Exodus 6:2, etc., Moses received his divine commission to deliver the people out of bondage in Egypt. But inExodus 3:1; Exodus 3:1, etc., he received it in Midian. It was not first received in Midian and afterwards repeated in Egypt, because the former call is followed by Moses and Aaron going in to Pharaoh and asking him to let the Israelites go for the purpose of holding a feast in the wilderness. Had Moses not visited the king to ask for the thing he was called by God to effect, we might suppose that the call was repeated; but since he did so a second call was unnecessary! The two calls are in reality the narrations of different writers, giving a somewhat different version of the same thing. The one represents Moses as asking for a temporary release of the people (Exodus 5:3, etc); the other for their entire deliverance (Exodus 6:11; Exodus 7:2; Exodus 9:35; Exodus 11:10)."

The fact is that all is clear and consistent but progressive; and the petty pretence of Elohistic and Jehovistic documents manifestly fails; for Exodus 3:1-22 is characterised by the use of Jehovah in a way exactly similar to Exodus 6:1-30. Elohim in both reveals Himself or is spoken of as Jehovah. When the signs were wrought at first, the people and Moses asked leave of absence for three days only. When the king haughtily refused, and increased their oppression, God gave His servant a still fuller revelation of Himself for the people, now utterly cast down, and a commission in Egypt more peremptory armed not with signs only but judgments on their oppressors and the demand now was for an absolute departure of Israel. If the prince of the world made their burdens heavier, the assurance of deliverance becomes more distinct, and the temporary release vanishes. The second call in Egypt is therefore not only a fact but necessary as an introduction to new dealings after Pharaoh despised Jehovah's claim according to the first call in Midian.

But now He goes farther, showing Himself the unchangeable and eternal God, the God who was indeed as a governor true to the promise He had made of old. Accordingly this is precisely what is involved in the name of Jehovah. Here He was ready for His part to accomplish. There might be unreadiness on their part, but He at any rate was able to make good all He had promised. And thus fittingly He, as Jehovah their God, pledges before them His own unchangeable character to accomplish His promises. Whether it would come to a result or not depended on altogether different circumstances not on any failure in Him.

This then is brought before Moses and Aaron, and soon after we find the message given, "Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land." They were not to be in anywise cast down by the first replies. They must not be disheartened even by the growing troubles of the children of Israel. They had this warrant to go on in the name of Jehovah.

Then (Exodus 6:14-27) the genealogy is given, which calls for no remark, save only to notice how grace cannot but assert itself. For Moses was not the elder brother but Aaron, and in the genealogy the order of nature is maintained, as, for instance, in verses Exodus 6:20; Exodus 6:26Exodus 6:26, "These are that Aaron and Moses, to whom Jehovah said, Bring out the children of Israel." But the moment we come to spiritual action, it is always "Moses and Aaron" never "Aaron and Moses." How slow we are to learn the perfectness of the word of God! Yet nothing is like it for simplicity and accessibility. Our difficulty is that the very familiarity of men with it hinders their taking notice of what is under their eyes. There it is: when our eyes are opened, we see how unique its character is. And this has an amazing effect upon the spiritual man, who nourishes himself on the sound words of God, because we are all apt otherwise to be careless and to use words lightly. If it is a great thing to enjoy the profit of good company, there is no company or converse like that of God. This is the way in which the Lord gives us simplicity, and at the same time a depth entirely beyond ourselves. How good the Lord that speaks to us about the things not of grace only but of nature! Do we as Christians quarrel with such matters? We acknowledge them, owning nature in its place; and quite right. It is all a vain thing to deny that which is right according to the order of nature. Always avoid onesidedness. There is nothing more dangerous in the things of God. Give nature its place, and what belongs to it; but always maintain the superiority of grace in order to do so. And take care that, not only knowing and enjoying it, we walk suitably to grace: else it loses its character. Grace is then no more grace, but only a vain pretension the flippant use of words without power.

In Exodus 7:1-25 begins the great struggle, and wonders upon wonders awfully fall on the devoted land of Egypt. Observe, as to the hardening of Pharaoh's heart, that this was in no-wise the case before the pronounced infidelity of Pharaoh. God never compelled a man to be au unbeliever. In short, unbelief in the first instance is never the consequence of judicial hardness on God's part. Is there no such thing then as hardening? Does not scripture mean that there is? Undoubtedly hardening there is. It is an equal error to suppose that God hardens a person when He first sends a testimony as to deny that He does harden after His testimony has been refused. The fact is, both are true, and this is just another instance of the importance of not taking up particular views of scripture, but of being guided and formed in our thoughts by all scripture.

God then sent a testimony to Pharaoh, as He does to everyone in some form or another. But man left to himself invariably refuses the testimony of God. He knows it is God; he has the consciousness that he is doing wrong in refusing it; yet he does refuse because he does not like and dare not trust God, whose word interferes with everything that he likes. Hence man gives himself up to unbelief, and then God may either at that or a later time, according to His own wisdom, seal up a person in a judicial hardness which is a distinct positive act on God's part. I hold therefore most strongly that hardening is not merely on man's side, and in the judicial sense not on man's at all, though no doubt the result of man's sin. God hardens because man refuses His word. Thus the hardening is a judicial act on God's part, which comes in after man has proved himself an unbeliever, and has persisted in it. It was so with Pharaoh, and his is a typical case, the permanent warning in the New Testament, as it is the first specified instance in the Old It is the one which the apostle Paul quotes for this purpose. Consequently it is the standing witness of this solemn truth. And remember that this is not a mere exceptional fact. It is commoner than people imagine. It will be on a great scale in Christendom shortly (2 Thessalonians 2:1-17), as I have little doubt that it may be in many individual cases now, and has always been so. Thus it was when our Lord Jesus was here, and the presence of the Spirit, instead of preventing, confirmed it. Hence, whether on a great scale or in individual dealings of God, nothing can be more certain than that there is such an action on His part. At the same time it is never God who makes man an unbeliever. Hardening is a judgment which comes when man persists in unbelief in the face of distinct and repeated testimony from God.

The ten plagues follow (Exodus 7:1-25; Exodus 8:1-32; Exodus 9:1-35; Exodus 10:1-29; Exodus 11:1-10), on which one or two general remarks may be made. They were particularly suited in the wisdom of God to humble Egypt. It was not only an infliction on the land; it was not only a deep pain and anguish to the natives, and this with increasing intensity; but it was a solemn contest between Jehovah and the gods of Egypt. The plagues were calculated to smite them most acutely in what constituted their religion. For instance, take the Nile: we know the boastfulness of Egypt in that river which they supposed to be the great earthly emblem of God. On the other hand it is well known what all these ancient nations thought of the light of the sun, and how preternatural darkness (with light for Israel in Goshen) must have struck them. Again, bodily cleanliness was no small part of heathenism which could do nothing for the soul: more particularly was it so with Egyptian heathenism. It is plain that the infliction of lice or gnats, if either be the meaning of the term at any rate a loathsome insect which made life almost intolerable to man and beast was particularly humiliating to Egypt. Thus a few of those points are merely touched without entering into details; for it is evident that this would keep us longer than is suitable in what I propose for the present. In these repeated strokes we find then God dealing with the gods as well as with the men and habits of Egypt. The controversy was with their opposition to the true God, as well as with their oppression of His people.

Even rationalism does not in every case venture to deny the supernatural character of the phenomena related in Exodus 7:1-25; Exodus 8:1-32; Exodus 9:1-35; Exodus 10:1-29; Exodus 11:1-10; Exodus 12:1-51. Some of the most sceptical are compelled to admit that the ten plagues were all actual and historical events. Their effort is to strip and reduce them to the uttermost by exalting circumstances, which bear a somewhat similar appearance either ordinarily or occasionally, to a measure of correspondence. Thus, alongside the first plague (Exodus 7:15-25), they put the fact that Ehrenberg in 1823 saw the inlet of the Red Sea, near Sinai, stained a blood-red colour by cryptogamic plants. Did this kill the fish in the sea or make the waters to stink? Did it affect every pond and stream, nay every vessel of wood and stone? They cannot deny that there is all possible difference between the reddish tint of the Nile for some weeks in June, without one of these consequences as compared with so severe a blow in or about January on the river of their pride and idolatry, which had seen the cruel death of Israel's male children.

Again, after that plague of blood bad run its course in vain for seven days, that of frogs rose up from the streams, rivers, and ponds, and the land was covered with these actively disgusting objects, as the waters had shocked and sickened them before. (Exodus 8:1-15) How humbling this second judgment must have been to a people who included frogs among their sacred animals to see them, an object of detestation, crowd their houses, and beds, and ovens, and kneading-troughs! Never do these animals annoy the Egyptians at the beginning of the year; still less do they come and go at the command of a man like Moses.

The third and fourth plagues (in our version, lice and swarms of flies, Exodus 8:16-32,) may be open to discussion as to their specific character; but there can be no doubt that they dealt with man and beast with increasing intensity and the more distressingly if they interfered with personal cleanliness, and made the killing of what they venerated needful in self-defence. The rationalist counts at least the first of these "a natural phenomenon of the country," the wonder being its origination by Aaron and the exemption of the Israelites. He is thus more incredulous than the magicians who said to Pharaoh, "This is the finger of God" not a mere combination of unusual circumstances with a natural phenomenon.

The fifth plague (Exodus 9:1-7) was a very heavy pestilence which at Moses' word fell the next day on the cattle of Egypt, not on those of Israel. This was the sharper a blow as immediately before Pharaoh went back even from his promise of three days' absence, Moses had pleaded the inexpediency of their sacrificing the abomination of the Egyptians before their eyes. How many victims fell now! It is well known what the ox and the sheep were in their eyes.

Then came the sixth judgment (Exodus 9:8-12), a boil breaking forth with brains on man and beast in all Egypt, and notably on the magicians who could not stand before Moses. Such a purulent eruption baffled their scrupulous avoidance of impurity. The vanity of their divinities was as manifest as of their own arts of healing.

Next, the seventh plague (Exodus 9:13-35), hail with thunder and consuming fire, drew from Pharaoh the confession of his sin and a promise to let the people go, broken by him as soon as Jehovah heard the intercession of Moses. Perversity alone could in this see phenomena ordinary in Egypt, let the time or other circumstances be what they might.

The threat of the locusts to eat what remained from the hail brought Pharaoh's servants to their senses; but on the demand of Moses that all should go, old and young, children and cattle, to keep their feast to Jehovah (not a word of three days now), they are driven out from before the king, and the eighth blow falls all over the land. The powers of the air were at the command of Jehovah and against Egypt. (Exodus 10:1-20)

So still more solemnly in the preternatural darkness of the ninth plague. (Exodus 10:21-29) The sovereign who derived his name from the sun availed nothing for all the land of Egypt, while the darkness which might be felt was made visible in its source by the light which all the children of Israel had in their habitations.

It is sad to hear a so-called orthodox antagonist of rationalism weaken the tenth infliction (Exodus 11:1-10) by the remark that "it must not be inferred that none of the first-born remained alive in the land, or that none besides the first-born died." And it is rank infidelity to say that "the eternal (?) laws of nature are sufficient to effect whatever he intended to bring about in the history of redemption." It is to deny God's word, if not God Himself.

At last in Exodus 12:1-51 comes the grand decisive stroke, where there was no appearance of second causes, and the hand of God made itself felt in an unprecedented way. Murrain and even hail were not such uncommon visitors in Egypt, still less so were other plagues. It was impossible to deny the peculiarity of some of the plagues. At the same time all were so distinctly according to His word, and fell one after another with such alarming frequency and tremendous force on them, that they confessed the hand of God. The very magicians themselves owned themselves defeated; for whatever they might do with their enchantments at first, they were soon silenced. But at length comes the last plague inflicted, the slaying of the first-born in the land, and with it the line of demarcation still more evident between the friends and foes of Jehovah. Even in the third and fourth plagues we find God marking off His people. At first they may have been involved in a general way, but gradually a separation is made more and more plain. Now it was undeniable. Another plague might, if not must, be the destruction of the nation. Israel must leave now. Pharaoh had scorned Jehovah's call for the homage of His first-born Israel; and from the beginning had been warned that if he refused to let him go, "behold, I will slay thy son, thy first-born." (Exodus 4:22) Heads of houses did fall afterwards at the Red Sea with Pharaoh's host; but the ten plagues were in the way of preparatory chastenings, not the figure of so wide and indiscriminate a judgment.

But the question which was decided that paschal night affected the Jew not less than the Egyptian. God was there as a Judge, dealing with man's sin. How then could Israel escape? This was what had to be set forth: a slain lamb becomes the sole means of security* the sprinkled blood of the lamb. There were other requisitions on God's part which showed that this had another and an infinitely more solemn character than the preceding plagues. Not a fact only but a type, still it was a type not of an earthly woe but of a judgment before the eyes of God judgment of sin. Hence there were not merely insects, or the elements brought in, but God employing a destroyer for the first-born of man and beast. Here man had to face death, and that in what was dearest to him his first-born.

*Bishop Colenso (part 1 Chronicles 11:0) has heaped together objections to the account of the Passover as weak as they are malicious. His main point seems to be that "in one single day, the whole immense population of Israel, as large as that of London, was instructed to keep the Passover, and actually did keep it." For this the text not only gives no ground but furnishes its unequivocal disproof. On the face of it the prescribed mode required the lamb to be taken on the tenth day of the month of Abib and kept till the fourteenth, in the evening of which it was killed. "This night" and "that night" can in no way invalidate these directions, nor is their own meaning doubtful. Besides there may have been notice given long before the tenth of Abib. Every one knows the habit in Hebrew, and indeed other languages, for the speaker to throw himself forward into the chief event in question, even if there had been no express preliminaries which evince the futility of the statement. All the other elements are exaggerated by the objector, the number of the lambs requisite, as well as the degree of haste, which affected scarce anything but their bread, as otherwise they stood ready for their move, which they were fully expecting.

As to the difficulties raised in Bishop Colenso's chaps. 20, 21, the small number of priests for their work, they are imaginary and prove great inattention to the facts in Scripture. Thus Aaron and his sons had no such duty in the Passover, as we find in the extraordinary temple celebration recorded in2 Chronicles 30:5; 2 Chronicles 30:5. In Egypt it was essentially a family feast, and so probably in the wilderness: certainly not one word then ties it to the presence or action of the priests. Its family character appears in the New Testament also. The Israelites who were not circumcised in the wilderness could not have found work for Aaron and his sons; for that rite was the basis for all the rest, and yet it was certainly neglected there and then.

Hence the Passover is brought before us of which the New Testament makes great account the type of Christ the Lamb of God sacrificed for us, with the striking accompaniment of leaven absolutely excluded Leaven represents iniquity in its tendency to extend itself by assimilating what was exposed to its action This ordinance then means the disallowance and putting away of all evil that belongs to man in his fallen state. The flesh of the lamb was to be eaten not raw or sodden, but roast with fire, the strong and evident sign of fierce unsparing divine judgment It must and ought to be so; for herein Christ's death met our sins and God's judgment. Thus and thus only was the Israelite to eat of the lamb, sanctified by and to this holy feast, eating of its roast flesh that night and leaving none till the morning, or, if aught remained, burning it with fire. It was a matter between God and the soul, outside the domain of sense and nature. It was apart from all common food. All the congregation of Israel might and must eat it, but no stranger unless circumcised, no foreigner, no hired servant, but only he who was bought and circumcised; and when eaten, bitter herbs must accompany it repentance on our part, the fruit of the truth applied to us by grace. "And thus then shall ye eat; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is Jehovah's passover."

On the other hand the feast of the Passover did not comprehend in its type the full result of Christ's work in comfort and blessing. There was no communion. As it is said of this feast elsewhere, "Every one went to his own tent;" so although it was here the house of the Israelite in the land of Egypt, still communion is not seen. In a certain sense what was set forth is yet more important, as it lies at the bottom of communion, without which there could be none according to God's holy nature.

In short, the Passover was the judgment of sin before God. As He never loses sight of its need, so we never can make light of it without loss to our souls. Much as one rejoices through the mercy of God in that which is built upon it and is its complement, sweet and precious as it is to follow by the way of resurrection into heavenly glory itself, never forget for a moment that what stands alone in depth of suffering and in efficacious value before God is the death of Christ. This then is brought before us here with the utmost possible care; as the Spirit of God gives immense scope to the allusions elsewhere. Indeed, it is one of those feasts that are never to cease while souls are to be saved. Peculiar to the land of Egypt as the only feast that could be celebrated there, it was laid down specifically for the wilderness (Numbers 9:1-23); and when Israel shall enter the land again, even when the time of glory arrives for the world, still there will be the feast of the Passover. So will it be for earthly people, when gathered back to God's land here below. Thus the Passover has, above all, a fundamental and a permanent character beyond all other feasts. Hence therefore the children of God may surely gather what its antitype must be to God Himself.

But the subject is so familiar to us that we need not enlarge upon the minutiæ of this feast. I will only add, that in Exodus 13:1-22 we find another thing a character stamped on the firstborn brought into connection with the Passover.* They belonged to God henceforth after a special sort as the consequence of deliverance from Egypt. But besides this complete devotedness we see also the ordinance of the unleavened bread in this connection, that is, unfeigned purity of heart by faith.† The two things are here put together as flowing from the sense of a divinely wrought deliverance. This is remarkably evinced in the character now given them, as well as their preciousness with God. He who delivered them claimed them as His own. If the firstborn of an animal could not be sacrificed, it must like man's firstborn be redeemed. "Sanctify unto me all the firstborn." This, as well as the connected eating of unleavened bread, is founded on the Passover.

*It is a fair question, which has perplexed translators and commentators in ancient as well as modern times, what is meant by the Hebrew word translated "harnessed" (with the marginal alternative "five in a rank") in verse 18. Bishop Colenso (part 1, chap. ix.) will have it to mean "armed," in flagrant inconsistency with the context, because it is so taken elsewhere; and this in order to urge the impossibility of 600,000 "warriors." But even Gesenius and Knobel take the word otherwise, and so do Onkelos and Aben Ezra, as Dr. McCaul has shown. It is unwarrantable, therefore, to reason on what is so precarious. The men might be "girt" or "in regular order" without all being armed, and very far indeed from being all "warriors"

† It is alleged by Dr. D. (Introd. O. T. i. 65,) that "according toExodus 12:16; Exodus 12:16, etc., the feast of unleavened bread was introduced before the exodus; but from Exodus 13:3, etc., we learn that it was instituted after that event at Succoth." The latter statement is perfectly fictitious. Not a word implies that the feast was instituted in Succoth, the mention of which is severed by three important verses (17-19) from the close of all that refers to the feast. It is evident that there is an addition of consequence in Exodus 13:1-22 to what Jehovah had prescribed inExodus 12:1-51; Exodus 12:1-51. No date or place is named. It may have been, and probably was, after the sons of Israel left Egypt, as it throughout supposes the feast already instituted. Here too there is no excuse for a different author or document, as the codicil ofExodus 13:1-22; Exodus 13:1-22 is Jehovistic equally withExodus 12:1-51; Exodus 12:1-51, and adds the fresh thought of the sanctification to Jehovah of all the first-born in Israel, whether of man or of beast. The males were to be His, and must be either sacrificed or redeemed. The tenor of Dr. D.'s statement is the more remarkable, because the reference to Succoth occurs in a distinct clause that follows where is only Elohim, after which we have Jehovah once more as before.

But Exodus 14:1-31 brings before us another order of ideas. Though there can be no stable foundation without the sacrifice of Christ, in itself it does not give, but only lays the basis for, the full blessing of grace in redemption. Without it there is nothing good, righteous, or holy, as far as we are concerned; without it there is no adequate dealing with sin; without it there is no vindication of the majesty of God. Nevertheless peace is impossible if we have only that which answers to the Passover. The soul must enter into what is beyond, if we are to have real rest and enjoyment and communion. Hence we find here that God permits the full power of the enemy to be arrayed against Israel. They never were in greater alarm than after they had partaken of the paschal feast; but that alarm was used of God to show the total inability of Israel to cope with the difficulty. It was for the purpose of having the full power of Satan brought out against His people that He might demolish it for ever. And so He does. Pharaoh, his host and his chariots, all the flower of Egypt were there drawn up and ready to devour the poor children of Israel. Destruction in one way or another seemed to be inevitable. The sea was before them; they were hemmed in on every side, with Pharaoh and his host behind them: how was it possible to conceive a door of deliverance there? God there and then was about to accomplish a deliverance without precedent, which remains the bright and strong ground for counting on such a God. Thus, whatever difficulties might rise before Israel, no matter what their source or character, the day of the Red Sea is always, whether in the Psalms or the prophets, the point to which the heart of an instructed Israelite turned. It was there that God showed, not merely what must be in order that He should be able righteously to abstain from judging (and hence destroying) a sinful people, but what He is in defence of His people against all their foes, were they the mightiest.

Accordingly then this is the great truth taught in Exodus 14:1-31; and it is here that God takes the place properly of Saviour-God. Salvation always means a great deal more than that my sins are judged in the death of Christ. Salvation means that I am brought consciously to know God in the triumph of redemption by Christ for me. Hence it will be found that in the doctrine of the New Testament there is never the allowance of such a thought as that salvation is only the beginning of the blessing. People not imbued with scriptural truth are often apt to talk of salvation in a slighting or at least superficial way. They speak of a person perhaps as "not happy; but at any rate he is saved." Never do we meet with language like this in the New Testament. Salvation means known conscious deliverance. It is not merely a good hope of being delivered, but that the person himself by grace has no doubt about it. Of this people often lose the true force by an unscriptural phraseology. Indeed the denial of salvation as a present status is part of the current coin of Christendom, and the truth is opposed in one way or another by the parties who otherwise oppose each other. Arminianism naturally resists it, as its doctrine causes salvation to turn largely on man's deserts; while Calvinism would consent to salvation in "the purpose of God" or some jargon of the kind, while meanwhile the object of it may have no comfort, nor solid footing whatever for his soul. Far removed from both is the truth and the language of scripture; and to scripture we must hold.

Thus in Romans 5:1-21 salvation is very clearly referred to, and put in full contradistinction to what God has wrought for us by the blood of Christ. The apostle says, "God commendeth his love toward us, in that, while we were yet sinners, Christ died for us: much more then, being now justified by his blood" (it is evidently the same grand truth as the Passover), "we shall be saved from wrath through him." It is clear that salvation here is not simply that a person is purged from guilt, but the real application of Christ's work in all its fulness; only that we have it not yet for our bodies. "We shall be saved from wrath through him. For if when we were enemies we were reconciled to God by the death of his Son" (this was the beginning), "much more being reconciled we shall be saved by his life." It is plain therefore, that salvation requires and involves not only the death but the life of Christ; that salvation supposes not merely guilt removed through His blood, but ourselves maintained, and to be brought through all difficulties, past, present, and future. Thus it is a complete deliverance from all that can be brought against us; not a going through the world with hope of protective mercy, which is the notion of man, but a complete victory over the foe present and future.

The type or principle of this we have here for the first time when Moses says "this day" and speaks about the salvation of Jehovah; and again, later on in the chapter, "Jehovah saved Israel." How beautiful the accuracy of scripture! We might have put in that Jehovah saved Israel on the night of the paschal lamb; but nowhere then is such an expression heard. No; they were sheltered, but in the true sense not yet "saved." Salvation means the known destruction of their foes, God having risen up in the majesty of His power, and manifested it completely in their favour. Here they were clearly on the simple ground of grace; and immediately afterwards we have the triumphant song of Moses and the children of Israel "I will sing unto Jehovah, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea. Jah is my strength and song, and he is become my salvation." This last phrase then is not merely a casual expression; it is the purposed and suited language of the Holy Ghost. We are meant to take notice that now we can speak of "salvation," not before. (Exodus 15:1-27)

But there is more than this. There are some weighty consequences of this wonderful work of God, and one of them is this: "He is my God, and I will prepare him an habitation." It has been often remarked, and very justly, that although Genesis is so prolific of the various counsels and ways of God, there is the more marked an absence of the special truth of Exodus in it. Thus, although we have sacrifice as such, covenant and other kindred dealings of God, redemption in its full import at least is never brought before us in that book. I am not aware of anything of the sort. By redemption I mean not merely a price paid to purchase us that we may belong to God (this indeed is not the proper import of the word), but rather in its precise meaning this too that God has broken the power of the adversary, ransoming and freeing us for Himself. Such is redemption. I arrant you that to the Christian both these truths are made good. He is bought with a price, as we are often told in scripture, and we know it. But the effect of the purchase is that we become the bondmen of the Lord; the effect of redemption is that we become the freemen of the Lord. As ever, man is quick to put the two things in opposition. He cannot understand how a person can be both a freeman and a bondman. But the truth is certain, and both clearly revealed. The reason why a man finds it hard to put the two truths together is that he trusts himself and not God, and this because he wants to be free from the restraints of His will and word. It wants but little thought and reflection for a person to understand that each of them is not only quite just, but that they are both thoroughly compatible and harmonious. Can we not comprehend brethren, that we were under the power of an enemy of God? In the face of this, when enslaved to him, redemption was the putting forth of God's own power in Christ in a way suitable to His majesty and holiness, in which not a single claim was left unsettled, not a single requisite was not answered, not a single sin of man but was judged, yet all and every quality in God was honoured, and we are brought out triumphant and free. Thus we are made to be the Lord's freemen; and what should do it if Christ's redemption could not? He did indeed accomplish it, but at all cost to Himself.

But there is more than this in the work of Christ which broke the power of Satan, "that by death he might destroy him that had the power of death." He has perfectly annulled his power, and met all on God's part needful for us; but there is another thought. It is of all consequence that we should feel that we are immediately responsible to God according to the new, intimate, and holy relationship which is ours in virtue of redemption. We are bought with a price. (And what a price!) Thus we belong to Him we are not our own, but His. These two truths combine in the Christian; but there is this difference between them that the world also is "bought," and every man in it; whereas it would be false to say that every man in the world is "redeemed." If we are subject to scripture, we must say that there is no such thing as universal redemption; but we must confess the truth of universal purchase.* Christ's blood has purchased the whole world with every soul and every other creature in it. Therefore in2 Peter 2:1-22; 2 Peter 2:1-22, for instance, we hear wicked heretics spoken of as denying the Lord ( δεσπότην ), not that redeemed, but "that bought them." The Sovereign Master made them His property: they are a part of that which He purchased to Himself by blood. They do not own it themselves; they treat the Master's claims and rights with indifference and contempt, as every unbeliever does. The believer is not only bought by the precious blood of Christ, but delivered from the power of the enemy, just as Israel was in type here. The two things are therefore as clear as they are also harmonious. The effect of the one is that the enemy has no longer the slightest claim to us, or power over us; the effect of the other is that the Lord has a perfect right to us in every particular. Let us own the grace and wisdom of our God in both.

*The Authorised Version does not distinguish as it evidently ought between ἀγοράζω or ἐξαγοράζω on the one hand, and λυτρόω on the other, meaning "I buy," and "I redeem." God makes both true in Christ of the believer; but purchase is unlimited, as an examination of the Greek Testament will convince any soul who reads the word of God with a subject spirit; while redemption has its defined objects.

What Christ has done is the right thing as well for us as for the glory of God; but then there is another result which should be noticed as the consequence of redemption, and so, beginning to appear in this chapter, it is brought out more fully elsewhere. It is now, after redemption, that God reveals Himself as "glorious in holiness." He never did before. No one could be expected to believe this (if he did not look into the Bible and bow to the truth), that God could have written a whole book and never once have spoken of holiness before this. That God should not have touched on the matter in a book so fertile of truths as Genesis would hardly be credible to a mere theologian. But when we begin to be subject to the truth, instead of getting up technical theology, when we look into that which is divine, not the mere science that man has made of it to the utter havoc of its bloom and beauty, when we search into the word of God, we then see and enjoy its perfection. Holiness in Scripture is as much made to depend on redemption as God's being able righteously to come and dwell in our midst. How could He do this till sin was gone? And how till redemption could sin be gone for God to have a holy resting-place in the midst of men?

Here then having the typical redemption of Israel from Egypt the greatest and fullest type of it in the Old Testament, immediately after (without even allowing a single chapter to intervene) we hear of God glorious in holiness, as well as of a habitation prepared for Him. This again is not an immaterial expression by the way, but bound up with the truth now first brought before us: "Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Jehovah, which thou hast made for thee to dwell in, in the sanctuary, O Jehovah, which thy hands have established. Jehovah shall reign for ever and ever."*

*The unbelief expressed in Dr. D.'s Introd. to the Old Testament here for instance is astounding. The author boldly says, "The Song of Moses in the fifteenth chapter was not written by Moses himself It is a Palestinian production. If any part of it was sung at the time the Hebrews passed over, it was probably the words of the first verse . . . Allusions are made in it to a time considerably after the song is said to have been first sung; for example in the seventeenth verse . . . Here the temple on mount Zion seems to be meant. If so, the poem was not prior to Solomon's time" (i. p. 226)! Thus, as it is an axiom with these men, that there can be no prediction of events which God alone could foresee, and as this song clearly anticipates what was not realised till the reign of David's son, it must be as late as his days at least; and Exodus 14:1-31 is pronounced to be later still, because the hand of the Jehovist appears in it, not in the fifteenth! Can there be more absurd trifling than the sentence thatExodus 15:1-27; Exodus 15:1-27 ("the poem as we now have it", is Elohistic as contrasted with Exodus 14:1-31?

Thus the dwelling of God amongst His people is revealed immediately after we have the express type of redemption. Now in Christianity this has a most blessed antitype. Not that there will not be the dwelling of God in the midst of His people by-and-by; but the peculiarity of our calling is, that we wait for none of our characteristic joys: we have all in Christ now by the power of the Spirit before we go to heaven. We have in principle everything while we are on the earth. We have what belongs to heaven while we are here. We wait for nothing except Christ Himself in actual person to take us above. Of course by many this will scarce be understood. Hope undoubtedly has its full place; for we suffer still, and Christ Himself is gone to prepare a place for us, and is coming again to receive us to Himself, and that we may be glorified together. But what else is there that we have not? All the promises in Him are Yea, and in Him Amen, unto the glory of God by us. I grant you that my body is not yet changed, nor yours; but then we have got infinitely better than even the body changed for us if alone; we have Christ Himself, and this risen and in God's presence on high. Therefore the change in the body is the mere consequence of what we have already; whereas Christ in heavenly glory as the fruit of redemption and of God's righteousness is the hinge of all that will glorify God and secure the blessing not of the Old Testament saints and the church only but of Israel, the nations, man, the earth, heaven, and all things for ever, around the mighty centre of all. In Him is concentrated the full power of the change that will follow in due time, as He is the firstfruits of that glorious harvest.

So it is with all other truths; and amongst the rest with this, that God, instead of waiting to have us in heaven, and taking up His abode in our midst there, makes us to be His habitation while we are here a proof of His love and of the perfectness of Christ's redemption incomparably greater than waiting till we are actually changed and taken to heaven, because here He deigns to dwell with us spite of all we are. We are here in the place where we may, alas! think, feel, speak, and act unworthily of such a habitation; and yet in the face of all He here deigns to dwell in us. If He thus dwells in us, is not this one of the capital truths which we are called to make good in our faith and practice day by day? When we come together as His assembly, should we not remind ourselves that we are not only members of the body of Christ, but God's habitation through the Spirit? When held thus in faith it becomes a most practical test for souls; for nothing should be said or done in that assembly but what is suitable to God's dwelling-place.

In the latter part of the chapter there is another topic. After the triumph the children of Israel are led by Moses into the wilderness where there was no water. A most astonishing thing it might seem at first sight, that after having been thus blessed, the first thing the people find is a wilderness where there is no water; and that, when they do come to water, it is so bitter that they cannot drink it. "Therefore the name of it was called Marah. And the people murmured against Moses, saying, What shall we drink?" But the resource was at hand. "He cried unto Jehovah; and Jehovah 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." God was showing that the privileges and power of redemption in Christ are one thing, and the necessary practice that follows from redemption another. But we are now in the place where all this is put in fact to the test; and the only power to sweeten what is bitter is by bringing in Christ. Else we find either no water whatever, or the water brackish and undrinkable. Thus we have to make death and resurrection good in our practice, learning the reality of the wilderness and the utter want of all power of refreshment in the place and circumstances through which we are passing. We owe everything to Christ.

After this is proved, abundant refreshment is given. How truly of the Lord! "They came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters."

But there is another lesson also. Whatever may be the refreshment by the way, the Lord sets forth in a full and distinct manner the need of absolute dependence on Christ in another form for support all the wilderness through. Here comes in that most remarkable type of Christ personally given as the bread of life for the people of God to feed on. This is inExodus 16:1-36; Exodus 16:1-36.* It has been well remarked that it is as connected with this we have the Sabbath introduced, type of the rest of God. This is alone marked out and secured for us by Him who came down from heaven. Christ Himself is the manna of the people of God. Elsewhere we see Christ, not humbled, but heavenly and in heaven the food for the people viewed as in heavenly places. But it is well to note at the end of the chapter the omer of manna laid up before Jehovah for the generations of Israel, which Aaron laid up before the Testimony. It is Christ the hidden manna, Christ in His humiliation never to be forgotten by our hearts.

*It is alleged that there is "a double description of the manna inExodus 16:11; Exodus 16:11, etc., and Numbers 11:7-9. In the former it is said that it fell from the air, was white like coriander seed, and melted if the sun shone upon it; in the latter, that it could be pound (sic) in mills, or beaten in mortars, or baken in pans, and prepared in cakes. Thus two (?) writers appear. Had one and the same author described this extraordinary food of the Israelites, he would not have presented such varying accounts. Kalisch (Commentary on Exodus, p. 213 et seq.) can only explain the fact by assuming that two sorts of manna are meant; what he calls air-manna and tree-manna. He omits to notice the true cause of diversity in the description difference of authorship. The tamarix manifera or tarafa shrub yields the substance in question by the puncture of an insect, the coccus maniparus, Exodus 16:9-26; Exodus 16:9-26 is Elohistic; Numbers 11:1-35 is Jehovistic."

"There is also a double account of the miracle of the quails in Exodus 16:1-36 and Numbers 11:1-35. The former represents them as a boon given by God to satisfy the people's hunger, and convince them of their dependence on the covenant God. (Verses 4, 12) The gift of manna to the people is also connected with that of the quails. Both were granted together in the second month of the first year after the exodus. The latter account is very different. The quails are brought by a wind from the sea, and the eating of them produces a plague among the people. Because the people lusted, this food was sent in anger to destroy them. The book of Numbers does not contain the least hint that quails had been previously sent to the people; but the narrative leaves the impression that this was their first and only bestowal, a year after the time specified inExodus 16:1-36; Exodus 16:1-36 at Kibroth-hattaavah, after the people had become tired of the manna. Is it not probable then that the writer in Exodus puts two different facts together which were separate in time; viz., the sending of quails and manna? It is no explanation to assert that there is nothing improbable in supposing that the Israelites twice murmured for flesh, and that God twice sent them quails. The manna of Numbers 11:1-35 renders this supposition extremely improbable. Part of Exodus 16:1-36 is Elohistic; Numbers 11:1-35 is Jehovistic."

First it is not the fact on the ground of rationalistic theory that one is a whit more Elohistic than the other: Jehovah is the term used in Exodus 16:1-36 as certainly and exclusively as in Numbers 11:1-35. Next the difference of description is not only not inconsistent, but most natural in the circumstances respectively. When first given, its appearance to the eye, and its novelty suggesting its name, are dwelt on; later not only is it more minutely compared, but the methods of using it are given, in connection with the lusting after the old food of Egypt. But both accounts concur in representing it as "air-manna," not as the exudation from a tree, which is medicine, not food.

But as to the second point, it is plain that not the writer but the rationalist is guilty of confusion, and loses the profit of the two accounts, which are alike circumstantially and morally distinct. Not only are they represented as happening more than twelve months apart, but the truth conveyed depends on the deepest possible difference. InExodus 16:1-36; Exodus 16:1-36 the people murmured before the law was given and God gave them freely quails in the evening as well as manna in the morning. Guilty they were, but He acts only in grace till Exodus 19:1-25; Exodus 20:1-26. Then, when the people who had voluntarily accepted legal conditions murmured once more for flesh, tiring of the manna, they were dealt with according to the law under which they stood, and judgment fell on them from God, instead of the grace they had originally known. If we had not the two facts, resembling each other on the surface but contrasted in principle, neither the believer could have had so profound a lesson, nor the rationalist have so fully displayed to his shame his ignorance of God. Psalms 105:40; Psalms 106:14; Psalms 106:16, might be profitably compared by friends or enemies of the Bible. The one will find the amplest confirmation of Exodus 16:1-36 and Numbers 11:1-35 as distinct accounts illustrating sovereign grace and creature-responsibility; the other can hardly avoid seeing a further and independent proof of his ruinous unbelief. The psalmist sets forth at full length the distinction which pseudo-criticism would destroy; and this too in such a way as to prove that they are but cases out of many facts which fall under the principles already indicated.

The force of this is made still more manifest by what follows. In Exodus 17:1-16 we have not Christ given from above, the bread of God for us while we are in the world, but the rock smitten with Moses' rod when the waters flow abundantly. It was the last place where man would have looked for refreshing streams. But the rod of God smites the rock, and the people drink of the waters it gave out.* But the name of the place was called Massah and Meribah, because of Israel's strife and tempting of Jehovah, saying, Is Jehovah among us or not? Immediately after they came into conflict at Rephidim with Amalek, the proud enemy of Israel. Joshua (who always represents Christ acting by the Spirit) fought and won, while Aaron and Hur held up the heavy hands of Moses on the top of the hill. "And Jehovah 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 from under heaven." The bearing of this on the Christian is most evident. The free gift of the Spirit of God to us in our thirst and weariness depends simply on Christ suffering for us Christ coming under judicial dealing, the rod of God as applied to that rock. As then the living streams flowed, so the Holy Ghost, we know, was not given till Christ was glorified as the result of redemption. But then what follows this is not the Sabbath, but conflict with the enemy. Amalek has to be fought. And here comes in another principle of immense importance. For the believer it is not prowess or wisdom that secures the victory. It is entirely dependent on the uplifted hands of the Mediator on high. Here Moses was but the type, and consequently there is feebleness. On either side Aaron and Hur support his arms when heavy, and thus victory is secured for the people of God. Whatever may be the power, there is no taking them out of the place of dependence. They are made to feel the necessity of dependence on the one who is not in the fight, but outside it, and above it all. They must fight; but victory turns on the one who is pleading for them on the hill. Need I add that we have a better than Moses, who requires neither Aaron nor Hur to support His arm in interceding for us? Nevertheless it remains true, that although the victory is assured, the fight must be maintained to the very last. "And Moses built an altar, and called the name of it Jehovah-nissi: For he said, Because Jah hath sworn that Jehovah will have war with Amalek from generation to generation."† This is a war which must be without intermission maintained by His people; but it is Jehovah's war. What shall man do to us?

*"Another duplicate account," says Dr. D. (Introd. O. T. i. 63), "is in Exodus 17:1-16 and Numbers 20:1-13 of the water brought out of the rock, and the origin of the name Meribah. As the same name could not be given twice, both must have grown out of one. It has been ascertained that Exodus 17:2-7 is Jehovistic; while Numbers 20:1-13 contains portions of different documents." A more unintelligent criticism it is impossible to conceive. The point of both histories is absolutely lost for those who fail to see a contrast in them, instead of both having grown out of one. We have apostolic authority for believing that the rock is Christ. In Exodus the rock was by divine direction smitten smitten by Moses' rod of judgment. The gift of the Spirit is from Christ after He was smitten, and suffered for us. In Numbers, on the contrary, Moses was told to take the rod ( i.e. Aaron's rod of priestly grace from before Jehovah), and he and Aaron to speak to the rock before the eyes of the people, when it should give forth water. But there they failed. For whilst Moses took the rod, Aaron's rod as Jehovah commanded him, he smote the rock twice with his rod. Thus they failed in faith to sanctify Jehovah before Israel. Smiting was as wrong now as it was right before, and so consequently was the application of Moses' judicial rod. The repetition of the work of humiliation is uncalled for. Had Moses only spoken with the rod of the priesthood in his hand, the sign of grace which brought forth fruit out of death, all had been according to God's mind and the provision of His mercy to bring a weak and faulty people through the wilderness. It is not true that there are different documents inNumbers 20:1-13; Numbers 20:1-13 any more than in Exodus 17:2-7: "Jehovah" characterises both as any one can ascertain.

That any difficulty should be raised about the name "Meribah" being used twice on those two contrasted occasions where man behaved equally ill, God equally in grace, only proves the disposition to cavil, especially as on the first occasion their chiding gained them a specific name, which was not given the second time.

†Is not this literally, Because the (or a) hand (is) on the throne of Jah, war (is) from Jehovah with Amalek from generation to generation? The Authorised Version gives the sense.

The last of these chapters that I would now notice is the typical picture of the scene of glory; and there too is seen the Gentile in singular prominence Jethro eating bread with the elders of Israel. Thus there are all the great elements of the future kingdom. We have the type of Christ; we have Israel in their proper place and order; we have the Gentile represented there. This will be found in the reign of glory that is coming But it is well to direct our attention to the order of the millennial day, foreshown in the regulations made by the legislator for the due administration of justice among the people called to be the display of Jehovah's will in earthly righteousness. The Gentile will unfeignedly rejoice for all the goodness Jehovah will have done to Israel, delivering them from the hand of all enemies from first to last. The inhabitants of the world will learn righteousness when His judgments are in the earth, and will then know with Jethro that Jehovah is greater than all gods, for in the thing wherein they dealt proudly [judgment came] upon them. And He shall be fling over all the earth: in that day shall there be one Jehovah, and His name one. None but God could have drawn the picture. It is only to be read in the light of Christ and of God's revelations about Him: all then is clear and plain. And there cannot be a more affecting feature than that the very people to whom these living oracles were committed are those who see least in them, unless it be those apostates from Christianity, who borrow but exceed the unbelieving thoughts of the Jews, and then vaunt their destructive system as critical and rational. What beauty can they trace in that which has been occupying us? It must be so because of their rejection and scorn of Christ, whereas the whole secret of entering into the mind of God is that we know and have believed His Son that we have received Him as indeed the Saviour of the world, as was confessed by the Samaritans when they heard Him themselves. The Holy Ghost can then lead on in the growing discernment of His image impressed on each incident which is made to be the means of setting forth His glory in the written word. How far does Christendom, more than the Jews, own either salvation by grace, the gift of the Spirit, or the kingdom when Christ appears in glory?

May the Lord then grant us unfeigned and growing confidence in all that which He is!

In the next part of the book of Exodus is a change of the greatest magnitude; but we shall find also that God never forgets His own people. Although circumstances may alter, He abides alone wise and alone good. May we delight in all He has given us!