Verse-by-Verse Bible Commentary
Exodus 20:4

Clarke's Commentary

THE SECOND COMMANDMENT

Against making and worshipping images.

Verse Exodus 20:4. Thou shalt not make unto thee any graven image — As the word פסל pasal signifies to hew, carve, grave, c., פסל pesel may here signify any kind of image, either of wood, stone, or metal, on which the axe, the chisel, or the graving tool has been employed. This commandment includes in its prohibitions every species of idolatry known to have been practised among the Egyptians. The reader will see this the more plainly by consulting the notes on the ten plagues, particularly those on chap. xii.

Or any likeness, c. — To know the full spirit and extent of this commandment, this place must be collated with Deuteronomy 4:15, &c.: Take ye therefore good heed unto yourselves-lest ye corrupt yourselves - and make you a graven image, the similitude of any figure, the likeness of MALE or FEMALE. All who have even the slightest acquaintance with the ancient history of Egypt, know that Osiris and his wife Isis were supreme divinities among that people.

The likeness of any beast. - בהמה behemah, such as the ox and the heifer. Among the Egyptians the ox was not only sacred but adored, because they supposed that in one of these animals Osiris took up his residence: hence they always had a living ox, which they supposed to be the habitation of this deity and they imagined that on the death of one he entered into the body of another, and so on successively. This famous ox-god they called Apis and Mnevis.

The likeness of any winged fowl. - The ibis, or stork, or crane, and hawk, may be here intended, for all these were objects of Egyptian idolatry.

The likeness of any thing that CREEPETH. The crocodile, serpents, the scarabeus or beetle, were all objects of their adoration and Mr. Bryant has rendered it very probable that even the frog itself was a sacred animal, as from its inflation it was emblematic of the prophetic influence, for they supposed that the god inflated or distended the body of the person by whom he gave oracular answers.

The likeness of any FISH. - All fish were esteemed sacred animals among the Egyptians. One called Oxurunchus had, according to Strabo, lib. xvii., a temple, and divine honours paid to it. Another fish, called Phagrus, was worshipped at Syene, according to Clemens Alexandrinus in his Cohortatio. And the Lepidotus and eel were objects of their adoration, as we find from Herodotus, lib. ii., cap. 72. In short, oxen, heifers, sheep, goats, lions, dogs, monkeys, and cats; the ibis, the crane, and the hawk; the crocodile, serpents, frogs, flies, and the scarabeus or beetle; the Nile and its fish; the sun, moon, planets, and stars; fire, light, air, darkness, and night, were all objects of Egyptian idolatry, and all included in this very circumstantial prohibition as detailed in Deuteronomy, and very forcibly in the general terms of the text: Thou shalt not make unto thee any graven image, or any likeness of any thing that is in the HEAVENS above, or that is in the EARTH beneath, or that is in the WATER under the earth. And the reason of this becomes self-evident, when the various objects of Egyptian idolatry are considered.

To countenance its image worship, the Roman Catholic Church has left the whole of this second commandment out of the decalogue, and thus lost one whole commandment out of the ten; but to keep up the number they have divided the tenth into two. This is totally contrary to the faith of God's elect and to the acknowledgment of that truth which is according to godliness. The verse is found in every MS. of the Hebrew Pentateuch that has ever yet been discovered. It is in all the ancient versions, Samaritan, Chaldee, Syriac, Septuagint, Vulgate, Coptic, and Arabic; also in the Persian, and in all modern versions. There is not one word of the whole verse wanting in the many hundreds of MSS. collected by Kennicott and De Rossi. This corruption of the word of God by the Roman Catholic Church stamps it, as a false and heretical Church, with the deepest brand of ever-during infamy!

This commandment also prohibits every species of external idolatry, as the first does all idolatry that may be called internal or mental. All false worship may be considered of this kind, together with all image worship, and all other superstitious rites and ceremonies. Exodus 20:23.

Bridgeway Bible Commentary

Basic principles of the covenant (20:1-17)

The form of the covenant God made with Israel followed a pattern that was common in the ancient world when an overlord made a covenant with his subjects. God introduced himself to his people by declaring his name and status as Yahweh the sovereign Lord, and recounting to his people what he had graciously done for them. He reminded them that their God was living and active, and that the words they were about to hear were a revelation direct from him (20:1-2).
After the introduction came the basic covenant obligations, summarized in ten easily remembered commandments. These were not laws in the legal sense, for they carried no penalties. Rather they were the principles on which the nation’s laws would be built and by which the nation should live.
The first three commandments were concerned mainly with attitudes to God. He alone was the true God; there was room for no other (3). No image of any kind was to be an object of worship, whether used as a symbol of the true God or as the representation of some other (false) god. God would act in righteous judgment against those who rebelled in this way, and against those of succeeding generations who followed the bad example of their ancestors. The sins of one generation would affect the next. But to those who remained faithful, God would prove himself faithful (4-6).

Yahweh’s people were not to misuse his name, either in swearing to a statement that was not true or in swearing to a vow that was not kept. They were also to be careful not to use his name irreverently, such as when cursing in anger (7; cf. Leviticus 24:16).

In the fourth commandment God showed that people could combine an attitude of reverence towards him with an attitude of care for their own needs. The weekly Sabbath encouraged people to worship God, since the day was set apart to him as holy, but at the same time it benefited them by making sure they had adequate rest from their regular work (8-11).
The remaining six commandments dealt with people’s duties in the community. They were to be faithful to their family responsibilities, and in doing so would help towards a healthy stable society and ensure for themselves a long and happy life. They were to act with love and consideration towards others by refraining from murder, maintaining purity in sexual relationships, respecting other people’s rights to their possessions, refusing to make false accusations, and avoiding the desire for anything belonging to another person (12-17).

Coffman's Commentaries on the Bible

"And God spake all these words, saying, I am Jehovah thy God, who brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee a graven image, nor any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself unto them, nor serve them; for I Jehovah thy God am a jealous God, visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation of them that hate me, and showing loving kindness unto thousands of them that love me and keep my commandments."

I. THE FIRST COMMANDMENT
THOU SHALT HAVE NO OTHER GODS BEFORE ME

"Thou shalt have no other gods before me." This is the first and great commandment of God, having an expanded meaning as given by Christ, "The Lord our God, the Lord is one: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength" (Mark 18:29-30).

"The Lord is one" Jewish scholars take this as a denial of the doctrine of the Trinity, but the word for "one" here is [~'echad], which means a compound unity, being used here and in such statements as "the people are one." The word for an absolute unity is [~'achid]. The use of plural words for God in Genesis strongly suggests plurality in the Godhead.

"This is the great and first commandment" (Matthew 22:38). Why is His commandment greatest and first? This is true because all other commandments derive from it. Why is it a sin to murder? "Because all men are made in God's image, making the crime of murder a crime against God. Joseph identified adultery as primarily a "sin against God" (Genesis 39:9); and so on, for all the others. Hitler rejected God and the Bible as God's Word, and promptly concluded that it was proper to make soap out of his enemies. And we might add that, apart from faith in God, Hitler was exactly right! Yes, everything depends upon this "great and first commandment." Once a person denies or forsakes this first and greatest of all obligations, the denial and repudiation of all or any other duties becomes infinitely easier. It is exactly here that the failure of our generation is most evident.

Man's vain and inglorious efforts to disassociate human obligation from all external authority is the basic error. The arrogant and atheistic dictum of humanists to the effect that, "Modern science makes unacceptable any supernatural or cosmic guarantees of human values,""A Humanist Manifesto," The New Humanist Magazine (May-June, 1933). deifies man himself and places within wicked and fallible men the source of all authority. The eternal word reveals the truth about that, and here it is: "It is not in man that walketh to direct his steps" (Jeremiah 10:23).

Thus, it is this commandment that polarizes the soul with reference to the Creator, establishing irrevocably the direction and the issue of every life. Here is where it all begins! The first and great commandment is indeed light from God, establishing and maintaining man's proper relation to the one true God of the universe. Without this, there can be no real authority for any commandment.

A Jewish writer called this commandment, "The greatest discovery ever made,"Joy Davidman, Smoke on the Mountain (Philadelphia: Westminster Press, 1954), p. 21. but, of course, this was not a discovery; it was revelation from God.

Do people today need this injunction? Indeed they do. The pantheon of the old pagan gods is no longer around, but Venus (sex), Bacchus (wine), Mars (power), and all the rest of them: Gold, Fashion, Fame, Ease, Intellect, Travel, War, Passion, Chance, Drink, etc. are all very much still in business! Science, especially, is the god of many. Look what Science has done for us, but unless the supreme authority of God, through our honoring of it, enables us to control all those things that science has given us, we shall only destroy ourselves. William Jennings Bryan's impressive list of humanity's current "gods" is as valid today as ever.William Jennings Bryan, The First Commandment (New York: Fleming H. Revell Company, 1917), pp. 12-26.

Humanism is the current popular "god", the same being nothing other than the deification of man himself. Here is the present-day echo of the primeval rebellion against God, "Ye shall be as gods, knowing good and evil" (Genesis 3:5), advocated by Satan himself. One of the great apologists for this conception was Robert G. Ingersoll, who proposed, "The temple of the future, not the temple of all the gods, but the temple of all the people, wherein will be celebrated the religion of Humanity!"Robert G Ingersoll, Complete Works (Dresden Edition), 1, p. 89. Educational leaders and even theologians have emerged as the "high priests" of this Satanic religion. The major theme of it was stated thus: "The sovereign for us is just ourselves when we cooperatively insist on providing what we ourselves want."George Albert Coe, Educating for Citizenship (New York, N.Y.: Charles Scribner s Sons, 1932), p. 143. But what a miserable god is Humanism! As Robert Flint stated it: "Humanity must be blind to its follies and sins, insensible to its weakness and miseries, and given over to the madness of a boundless insanity, before it can raise an altar and burn incense to itself."Robert Flint, Theism, Revised Edition (Edinburgh: Blackwood and Sons, 1889), p. 51.

Therefore, if mankind would improve world conditions, if they would reduce crime, conquer selfishness, procure any measure of peace and happiness to the world, or destroy the fatal cancer of lust and hatred gnawing at the vitals of society, then let them acknowledge our dependence upon God. Let them honor the first and great commandment. No other prescription will do it. All other possible objects of ultimate loyalty are fictitious. Let man return to the worship of God. There can be nothing except overflowing sorrow in any other course.

II. THE SECOND COMMANDMENT
THOU SHALT NOT MAKE UNTO THEE ANY GRAVEN IMAGE

Thou shalt not make unto thee a graven image, nor any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: To the modern mind, this prohibition seems like "much ado about nothing." What could be the harm of images? Well, to begin with, the prohibition here is not against the aesthetic arts, photography, or anything like that. Note the words "unto thee," indicating that it is religious images which are forbidden, objects of human adoration and worship.

Note also that the prohibition is multiple: (1) religious images must not be made; (2) men must not bow down to them; (3) men must not serve them. The reasons for this are profound. By its very nature any religious image is false, being a lying presentation of what is allegedly represented. How can that which is material represent anything spiritual? How can that which is helpless represent eternal omnipotence? How can that which decays represent life eternal? How can that which is not intelligent represent omniscience? How can that which is dumb, unfeeling, blind, and dead represent any of the vital realities of God and holy religion?

That the conscience of the Medieval Church which introduced such things into the Christian religion, precipitating the controversy that has torn Christendom, is pure with regard to this is denied by their treatment of this passage in God's Word, which they have: (1) either removed from the Decalogue; (2) relegated to a footnote; or (3) explained away in the notes. The consecration of so-called holy or sacred images for use in Christian worship must be understood as sinful.

Centuries after the founding of Christianity, at the first proposal by Romanists to consecrate images, "Three hundred-eighty-three bishops from all over the world were present and passed resolutions condemning image worship."John F. Rowe, History of Reformatory Movements (Cincinnati: John F. Rowe, 1894), p. 209.

And yet papal authority installed them. How was this justified? It was done by the adoption of the old pagan device by which the apostate Israelites "justified" the golden calves at Dan, Bethel, and Samaria. "They were treated as outward symbols of deity, and not as deity itself, and they had just as valid a claim to be used in the religion of Israel as images in Christianity."Robert Henry Charles, Archdeacon of Westminster, The Decalogue (Edinburgh: T. and T. Clark, 1925), p. 54. Israel was rejected and destroyed for their acceptance of such sinful things; and it cannot be imagined that the apostate Church will avoid judgment in the same manner.

"Thou shalt not bow down thyself to them" Thus, it is not merely the making, or consecration, of graven images which is proscribed in the Decalogue; it is the act of "bowing down" in the presence of them, genuflecting before them, making the alleged "sign of the cross," or any other recognition whatever. As for the proposition that one may bow in the presence of an image and in doing so actually be bowing down to God in the presence of the image, this is disproved absolutely by the apostle John's being forbidden to bow down to God Himself even in the presence of a holy angel (See proof of this in Revelation 19:9 and Revelation 22:8-9). It was not allowed even in the presence of a mighty angel. How much less could it be presumed to be allowed in the presence of a dead piece of wood or metal.

"Nor serve them" This prohibited the exercise of any care or provision to preserve, maintain, install, decorate, paint, or use images in any manner. That such "serving of images" is still going on in the world was made quite evident to this writer on a visit to Japan's great Diabutsu, a great wooden temple surrounded by many niches usually housing various idols. On that day, however, there were large signs in black and red letters in two languages, saying, "Sorry, these gods are out for repair!"

The corruption of Christianity evident in the introduction of sacred images into the worship of Christ is a marvel, the mystery of Satan himself being present in it. Satan achieved this in spite of the fact that, "The greatest writers, thinkers, and bishops of the first four centuries protested against it."Robert Henry Charles, op. cit., p. 54.

Henry Sloan Coffin put the finger of analytical reason on the problem of images in these words:

"The spirit of Christianity, and the spirit of figurative art are opposed, because art cannot free itself from sensuous associations. When the worshipper would fain ascend on wings of ecstasy to God, the infinite, ineffable, unrealized, how can he endure the contact of those splendid forms in which the lusts of the eye and the pride of life professing to subserve devotion, remind him rudely of sensuous existence. As meteorites become luminous in traversing our terrestrial atmosphere, so the thoughts that art employs immerse themselves in sensuousness. Our deepest thoughts about the world and God are incapable of personification by any aesthetic process.Henry Sloan Coffin, Ten Commandments (New York: George H. Doran Company, 1915), p. 39.

The use of sacred images also degrades the conception of God. Paul's remarkable first chapter of Romans speaks eloquently of those who, "Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God for the likeness of an image of corruptible man" (Romans 1:22-23). The testimony of the Word of God and the experience of all history demonstrates the wisdom of this great Second Commandment in the Decalogue. We shall conclude this with one of the sonnets of Michelangelo, one of the greatest artists, greatest sculptors, and greatest poets of a whole millennium:

Now hath my life across a stormy sea,
Like a frail bark, reached the wide port where all
Are hidden 'ere the final reckoning fall
Of good and evil for eternity.
Now, know I full well how that fond fantasy
Which made my soul the worshipper and thrall
Of earthly art is vain; how criminal
Is that which all men seek unwittingly!
Those amorous thoughts which were so lightly dressed,
What are they when a double death is nigh?
The one I know for sure, the other dread?
Painting nor sculptor now can lull to rest
My soul that turns to His great love on high,
Whose arms to clasp us on the cross were spread!
- Michelangelo

Barnes' Notes on the Whole Bible

The Hebrew name which is rendered in our King James Version as the ten commandments occurs in Exodus 34:28; Deuteronomy 4:13; Deuteronomy 10:4. It literally means “the Ten Words.” The Ten Commandments are also called the law, even the commandment Exodus 24:12, the words of the covenant Exodus 34:28, the tables of the covenant Deuteronomy 9:9, the covenant Deuteronomy 4:13, the two tables Deuteronomy 9:10, Deuteronomy 9:17, and, most frequently, the testimony (e. g. Exodus 16:34; Exodus 25:16), or the two tables of the testimony (e. g. Exodus 31:18). In the New Testament they are called simply the commandments (e. g. Matthew 19:17). The name decalogue is found first in Clement of Alexandria, and was commonly used by the Fathers who followed him.

Thus we know that the tables were two, and that the commandments were ten, in number. But the Scriptures do not, by any direct statements, enable us to determine with precision how the Ten Commandments are severally to be made out, nor how they are to be allotted to the Two tables. On each of these points various opinions have been held (see Exodus 20:12).

Of the Words of Yahweh engraven on the tables of Stone, we have two distinct statements, one in Exodus Exodus 20:1-17 and one in Deuteronomy Deuteronomy 5:7-21, apparently of equal authority, but differing principally from each other in the fourth, the fifth, and the tenth commandments.

It has been supposed that the original commandments were all in the same terse and simple form of expression as appears (both in Exodus and Deuteronomy) in the first, sixth, seventh, eighth, and ninth, such as would be most suitable for recollection, and that the passages in each copy in which the most important variations are found were comments added when the books were written.

The account of the delivery of them in Exodus 19:0 and in Exodus 20:18-21 is in accordance with their importance as the recognized basis of the covenant between Yahweh and His ancient people (Exodus 34:27-28; Deuteronomy 4:13; 1 Kings 8:21, etc.), and as the divine testimony against the sinful tendencies in man for all ages. While it is here said that “God spake all these words,” and in Deuteronomy 5:4, that He “talked face to face,” in the New Testament the giving of the law is spoken of as having been through the ministration of Angels Acts 7:53; Galatians 3:19; Hebrews 2:2. We can reconcile these contrasts of language by keeping in mind that God is a Spirit, and that He is essentially present in the agents who are performing His will.

Exodus 20:2

Which have brought thee out of the land of Egypt, out of the house of bondage - It has been asked: Why, on this occasion, was not the Lord rather proclaimed as “the Creator of Heaven and Earth”? The answer is, Because the Ten Commandments were at this time addressed by Yahweh not merely to human creatures, but to the people whom He had redeemed, to those who had been in bondage, but were now free men Exodus 6:6-7; Exodus 19:5. The commandments are expressed in absolute terms. They are not sanctioned by outward penalties, as if for slaves, but are addressed at once to the conscience, as for free men. The well-being of the nation called for the infliction of penalties, and therefore statutes were passed to punish offenders who blasphemed the name of Yahweh, who profaned the Sabbath, or who committed murder or adultery. (See Leviticus 18:24-30 note.) But these penal statutes were not to be the ground of obedience for the true Israelite according to the covenant. He was to know Yahweh as his Redeemer, and was to obey him as such (Compare Romans 13:5).

Exodus 20:3

Before me - Literally, “before my face.” The meaning is that no god should be worshipped in addition to Yahweh. Compare Exodus 20:23. The polytheism which was the besetting sin of the Israelites did not in later times exclude Yahweh, but associated Him with false deities. (Compare the original of 1 Samuel 2:25.)

Exodus 20:4

Graven image - Any sort of image is here intended.

As the first commandment forbids the worship of any false god, seen or unseen, it is here forbidden to worship an image of any sort, whether the figure of a false deity Joshua 23:7 or one in any way symbolic of Yahweh (see Exodus 32:4). The spiritual acts of worship were symbolized in the furniture and ritual of the tabernacle and the altar, and for this end the forms of living things might be employed as in the case of the Cherubim (see Exodus 25:18 note): but the presence of the invisible God was to be marked by no symbol of Himself, but by His words written on stones, preserved in the ark in the holy of holies and covered by the mercy-seat. The ancient Persians and the earliest legislators of Rome also agreed in repudiating images of the Deity.

A jealous God - Deuteronomy 6:15; Joshua 24:19; Isaiah 42:8; Isaiah 48:11; Nahum 1:2. This reason applies to the First, as well as to the second commandment. The truth expressed in it was declared more fully to Moses when the name of Yahweh was proclaimed to him after he had interceded for Israel on account of the golden calf (Exodus 34:6-7; see the note).

Visiting the iniquity of the fathers upon the children - (Compare Exodus 34:7; Jeremiah 32:18). Sons and remote descendants inherit the consequences of their fathers’ sins, in disease, poverty, captivity, with all the influences of bad example and evil communications. (See Leviticus 26:39; Lamentations 5:7 following) The “inherited curse” seems to fall often most heavily on the least guilty persons; but such suffering must always be free from the sting of conscience; it is not like the visitation for sin on the individual by whom the sin has been committed. The suffering, or loss of advantages, entailed on the unoffending son, is a condition under which he has to carry on the struggle of life, and, like all other inevitable conditions imposed upon men, it cannot tend to his ultimate disadvantage, if he struggles well and perseveres to the end. The principle regulating the administration of justice by earthly tribunals Deuteronomy 24:16, is carried out in spiritual matters by the Supreme Judge.

Exodus 20:6

Unto thousands - unto the thousandth generation. Yahweh’s visitations of chastisement extend to the third and fourth generation, his visitations of mercy to the thousandth; that is, forever. That this is the true rendering seems to follow from Deuteronomy 7:9; Compare 2 Samuel 7:15-16.

Exodus 20:7

Our translators make the Third commandment bear upon any profane and idle utterance of the name of God. Others give it the sense, “Thou shalt not swear falsely by the name of Jehovah thy God.” The Hebrew word which answers to “in vain” may be rendered either way. The two abuses of the sacred name seem to be distinguished in Leviticus 19:12 (see Matthew 5:33). Our King James Version is probably right in giving the rendering which is more inclusive. The caution that a breach of this commandment incurs guilt in the eyes of Yahweh is especially appropriate, in consequence of the ease with which the temptation to take God’s name “in vain” besets people in their common conversation with each other.

Exodus 20:8

Remember the sabbath day - There is no distinct evidence that the Sabbath, as a formal ordinance, was recognized before the time of Moses (compare Nehemiah 9:14; Ezekiel 20:10-12; Deuteronomy 5:15). The word “remember” may either be used in the sense of “keep in mind” what is here enjoined for the first time, or it may refer back to what is related in Exodus 16:22-26.

Exodus 20:10

The sabbath ... - a Sabbath to Yahweh thy God. The proper meaning of “sabbath” is, “rest after labor.” Compare Exodus 16:26.

Thy stranger that is within thy gates - Not a “stranger,” as is an unknown person, but a “lodger,” or “sojourner.” In this place it denotes one who had come from another people to take up his permanent abode among the Israelites, and who might have been well known to his neighbors. That the word did not primarily refer to foreign domestic servants (though all such were included under it) is to be inferred from the term used for “gates,” signifying not the doors of a private dwelling, but the gates of a town or camp.

Exodus 20:12

Honour thy father and thy mother - According to our usage, the fifth commandment is placed as the first in the second table; and this is necessarily involved in the common division of the commandments into our duty toward God and our duty toward men. But the more ancient, and probably the better, division allots five commandments to each table (compare Romans 13:9), proceeding on the distinction that the First table relates to the duties which arise from our filial relations, the second to those which arise from our fraternal relations. The connection between the first four commandments and the fifth exists in the truth that all faith in God centers in the filial feeling. Our parents stand between us and God in a way in which no other beings can. On the maintenance of parental authority, see Exodus 21:15, Exodus 21:17; Deuteronomy 21:18-21.

That thy days may be long upon the land - Filial respect is the ground of national permanence (compare Jeremiah 35:18-19; Matthew 15:4-6; Mark 7:10-11). The divine words were addressed emphatically to Israel, but they set forth a universal principle of national life Ephesians 6:2.

Exodus 20:13-14

Matthew 5:21-32 is the best comment on these two verses.

Exodus 20:15

The right of property is sanctioned in the eighth commandment by an external rule: its deeper meaning is involved in the tenth commandment.

Exodus 20:17

As the sixth, seventh, and eighth commandments forbid us to injure our neighbor in deed, the ninth forbids us to injure him in word, and the tenth, in thought. No human eye can see the coveting heart; it is witnessed only by him who possesses it and by Him to whom all things are naked and open Luke 12:15-21. But it is the root of all sins of word or deed against our neighbor James 1:14-15.

Calvin's Commentary on the Bible

4.Thou shalt not make unto thee any graven image. In the First Commandment, after He had taught who was the true God, He commanded that He alone should e worshipped; and now He defines what is His Legitimate Worship. Now, since these are two distinct things, we conclude that the commandments are also distinct, in which different things are treated of. The former indeed precedes in order, viz., that believers are to be contented with one God; but it would not be sufficient for us to be instructed to worship him alone, unless we also knew the manner in which He would be worshipped. The sum is, that the worship of God must be spiritual, in order that it may correspond with His nature. For although Moses only speaks of idolatry, yet there is no doubt but that by synecdoche, as in all the rest of the Law, he condemns all fictitious services which men in their ingenuity have invented. For hence have arisen the carnal mixtures whereby God’s worship has been profaned, that they estimate Him according to their own reason, and thus in a manner metamorphose Him. It is necessary, then, to remember what God is, lest we should form any gross or earthly ideas respecting Him. The words simply express that it is wrong ⁽⁷⁹⁾ for men to seek the presence of God in any visible image, because He cannot be represented to our eyes. The command that they should not make any likeness, either of any thing which is in heaven, or in the earth, or in the waters under the earth, is derived from the evil custom which had everywhere prevailed; for, since superstition is never uniform, but is drawn aside in various directions, some thought that God was represented under the form of fishes, others under that of birds, others in that of brutes; and history especially recounts by what shameless delusions Egypt was led astray. And hence too the vanity of men is declared, since, whithersoever they turn their eyes, they everywhere lay hold of the materials of error, notwithstanding that God’s glory shines on every side, and whatever is seen above or below, invites us to the true God.

Since, therefore, men are thus deluded, so as to frame for themselves the materials of error from all things they behold, Moses now elevates them above the whole fabric and elements of the world; for by the things that are “in heaven above,” he designates not only the birds, but the sun, and the moon, and all the stars also; as will soon be seen. He declares, then, that a true image of God is not to be found in all the world; and hence that His glory is defiled, and His truth corrupted by the lie, whenever He is set before our eyes in a visible form. Now we must remark, that there are two parts in the Commandment — the first forbids the erection of a graven image, or any likeness; the second prohibits the transferring of the worship which God claims for Himself alone, to any of these phantoms or delusive shows. Therefore, to devise any image of God, is in itself impious; because by this corruption His Majesty is adulterated, and He is figured to be other than He is. There is no need of refuting the foolish fancy of some, that all sculptures and pictures are here condemned by Moses, for he had no other object than to rescue God’s glory from all the imaginations which tend to corrupt it. And assuredly it is a most gross indecency to make God like a stock or a stone. Some expound the words, “Thou shalt not make to thyself a graven image, which thou mayest adore;” ⁽⁸⁰⁾ as if it were allowable to make a visible image of God, provided it be not adored; but the expositions which will follow will easily refute their error. Meanwhile, I do not deny that these things are to be taken connectedly, since superstitious worship is hardly ever separated from the preceding error; for as soon as any one has permitted himself to devise an image of God, he immediately falls into false worship. And surely whosoever reverently and soberly feels and thinks about God Himself, is far from this absurdity; nor does any desire or presumption to metamorphose God ever creep in, except when coarse and carnal imaginations occupy our minds. Hence it comes to pass, that those, who frame for themselves gods of corruptible materials, superstitiously adore the work of their own hands. I will then readily allow these two things, which are inseparable, to be joined together; only let us recollect that God is insulted, not only when His worship is transferred to idols, but when we try to represent Him by any outward similitude.

(79) “C’est une folie et perversite.” — Fr.

(80) “All such images, or likenesses, are forbidden by this commandment, as are made to be adored and served; according to that which immediately follows, thou shalt not adore them nor serve them. That is, all such as are designed for idols orimage-gods, or are worshipped with divine honor. But otherwise, images, pictures or representations, even in the house of God, and in the very sanctuary, so far from being forbidden, are expressly authorized by the Word of God. See Exodus 25:15; Numbers 21:8; 1 Chronicles 28:18; 2 Chronicles 3:10.” — Note to Douay Version. Dublin, 1825; by authority.

Smith's Bible Commentary

Chapter 20

And God spake these words, saying ( Exodus 20:1 ),

Now the people said, "All that the Lord commands, we will do." All right this is what the Lord has spoken. Now these are the commandments of God.

I am the Lord thy God, which have brought thee out of the land of Egypt, and out of the house of bondage. Thou shalt have no other gods before me ( Exodus 20:2-3 ).

First of all, "I am Jehovah thy God." The word Jehovah is a beautiful word; it is a verb which means, "the becoming one". A word by which God expresses Himself and that which, in that which He desires to be to His people. God wishes to become to you whatever your need might be. "The becoming one", Yahweh, a verb "to be". So God becoming to you, "I am Yahweh thy God who has brought you out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me."

Now as we said this morning, that doesn't mean that God has to, you know, that God is first in your life, and then you can have all other kinds of gods, as long as He's first God in your life, before in a sense of precedence. "I've got to be the greatest God of your life, and then you can have all kinds of gods under me." No. Before, that is, "in the presence of Me, you're to worship the Lord thy God, and Him only shalt thou serve." You're not to have any other gods. He is to be the exclusive God of your life. "You shall have no other gods in the presence of me, before me."

Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generation of them that hate me; And showing mercy unto the thousands of them that love me, and keep my commandments ( Exodus 20:4-6 ).

So the prohibition of making graven images. And it goes actually of any likeness of anything that is in heaven above, which would include then the angelic beings, or that is in the earth beneath, or that is in the water under the earth, whatever those creatures might look like. "Thou shalt not make them, thou shalt not bow down thyself to them."

Now men, as we pointed out this morning, have always been guilty of making their own gods. Man is conscious of God. The heavens declare the glory of God, the earth shows forth His handiwork, and there's a universal consciousness of God in every culture of man. Concepts, ideas of God exist.

Now many men have been guilty of making their own gods. A man, when he makes his own god usually starts out with this premise, "If I were God, this is what I would be. This is what I would do. This is how I would respond. This is how I would react." So the Greeks made their own gods. In your Greek mythology, you have their concepts of god, which are really an expression of what they would be if they were God.

Now some fellow having been in love with a girl, and another suitor won her away from him, "If I were God, you know, I could live up there and I could bring magic potions, and I could use my powers and then she would be mine instead of his." So you have your gods that are entwining themselves in the love affairs of man, and all of these kinds of things. Because, "If I were God I would use these powers for an advantage in my relationship with men." And thus, you find that is sort of a basis of your Greek mythology, men creating their own gods.

When a man makes a god, he actually makes the god like himself. A man's god is usually a projection of himself. A man is oftentimes worshiping himself, a projection of himself, and that is what he is worshiping. Most generally when a man rejects the true and the living God, his god is just a projection of himself.

This is why I sort of cringe whenever anybody comes up to me and says, "Well, I don't know why God would do this". What they are saying is, "If I were God I wouldn't do that. I could sure figure out a better way of doing it than this way." That person is close to creating his own god.

"If I were God this is what I would do. If I were God this is how I would respond". And if God doesn't respond the way I would respond, then I get angry, and I say, "Well I can't understand why God did that, why God allowed that." As though God has made a real blunder. "He really goofed on this one. I don't know how God could be so stupid" is really what you're saying. "I can see so much better than that. I could work it out in such a much better way. Oh, if I were only God, what I could do." If you were God, I'd hate to be in this universe very long.

When Job and his friends were talking about God, "Well God is this, and if I were God, that", you know, and they were giving all their ideas about what God was, and what God was doing and so forth, which were projections of their own selves, their own concepts, putting them in the mind of God, sort of.

When God came on the scene, after these guys had all expressed their concepts of God, and how God works, et cetera, when God came on the scene, "All right, Job, gird yourself like a man, you've been talking about things that you really don't know anything about. I'm gonna ask you a few questions. First of all Job, where were you when I laid the foundations of the earth? Tell me if you think you know so much. How would you like to guide our tourists through the sky?" How would you like to guide our tourists through the sky? Our tourists is known as the runaway star. Its speed is estimated at a hundred and fifteen miles a second. How would you like the job of guiding that big old thing through the sky? Wheeling that thing around at that kind of speed?

"Tell me", God says. "Can you bind the sweet influence of the Pleiades?" And He went on and, Job said, "Hey, that's all right God you just keep running it. I don't know anything about it." Yes, we'd have a difficult time running this universe, I'll tell ya. We have enough problems just running our own lives.

So man makes a god like himself. But then he often makes the god less than himself. As David points out, "The gods of the heathen are vain. They cut them out of the forest. Eyes they have, but they cannot see, ears they have but they cannot hear, feet they have but they cannot walk, mouths they have, but they cannot speak." Man made a god like himself. He carved his god out of a piece of tree limb.

Sat there day after day, carving out his little gods. He carved ears on his little god. He carved eyes on his little god. He carved a nose on his little god. He carved a mouth, he carved feet. But the thing is, the eyes that he carved on his little god can't see. The ears that he carved on his little god, can't hear. The mouth that he carved on his little god, can't speak.

So a man made a god, he made him like himself. Because I have ears, I put ears on my god. Because I have a mouth, I put a mouth on my god. Because I have feet, I put feet on my god. But though I made him like myself, I made him less than myself. Because the feet I've put on my little god can't walk, thus he is less than I am. His eyes can't see, thus he is less than I am.

Then David said, "They that have made them have become like the gods they have made." In other words, a man becomes like his god, and if you make a god less than yourself, you are being degraded. You're on the road down. You are becoming less than what you were. If your god can't see, you soon become blind to the things of God. If you can't-if your god can't hear, you soon become deaf to the voice of God. You become insensate, as your god is insensate. That's the danger of making gods. You become like them. But yet, they are less than yourself.

So God strictly prohibited trying to make any likeness or representation of Himself. Now in the light of that, why is it that in the church we have statues of Jesus Christ or even pictures which constitutes a likeness?

What is a man signifying when he makes an idol? He is signifying the loss of the consciousness of the presence of God in his life. Whenever I make an idol, a reminder, it is only indicating that I have lost something vital in my relationship with God, and I need this little relic as a reminder of God because I've lost the consciousness of His presence. If I'm living in the consciousness of the presence of God, I don't need any little relic to remind me of God. But the making of the relic not only indicates the loss of the consciousness, but somehow there is a desire to regain that which I've lost, and somehow I would like to be conscious of God again, so I make a reminder so that I can be conscious of God. But it is always an indication of a degraded spiritual state.

Now people can make idols out of many different things. "The place in the church where I was sitting when I came into the consciousness of God, ooh." You'd be amazed how many people come back and they sit in that same place trying to regain that which was lost at that place. "I was sitting here, right in this spot when I really became conscious of the presence of God. Oh it was so glorious I just, ooh", you know. And so you'll return and try to duplicate a past experience of God's consciousness, thinking that it relates to a place. "While I was wearing those shoes" so you dig around, find the old shoes again, you know. "As I was wearing these shoes when I became aware of the presence of God", and all.

Hey, you've lost something friend. Paul the apostle said, "In Him we live, we move, we have our being"( Acts 17:28 ). God is here. God is with you. You've lost the consciousness, not that He's not with you. You've just lost the consciousness of His presence with you. And thus, you're looking for something that will somehow remind or bring back that experience of the past. But God has new experiences for you, and He doesn't want you living in the past experiences. He wants you living in a fresh day-by-day relationship of fellowship in His love and in His grace, experiencing daily that overflowing grace of God in your life.

So the prohibiting of making first of all the likenesses. Why? Because once you've made them, the next thing is so often the bowing down to them. Then that leads to the serving of them. So the progression. You make a god, then you next are worshiping your god, then finally you're serving your god. "But no man can serve two masters" ( Matthew 6:24 ).

Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that takes his name in vain ( Exodus 20:7 ).

What does that mean? It means much more than just using the name of God in a profane way. As you hear people in their conversations using the name of God in a profane way, it's much more than that. "Thou shalt not take the name of Jehovah thy God in vain." What does it mean? It means that if you take the name of Jehovah, it means that you have placed Him as the Lord, the guide, the director of your life.

Now if you don't give Him the chance to guide and direct your life, you've taken His name in vain. So many times we say, "Oh Lord, Lord." Jesus said, "Why do you say Lord, Lord, and you don't do the thing that I command you?" ( Luke 6:46 ). If you're not obeying Him, you've taken His name in vain.

Thus the greatest blasphemy is not that which you hear on skid row, but the greatest blasphemy is that of those who make an acknowledgment of God in their words, and maybe even in their deeds by attending church and so forth, and yet God doesn't have a place in their daily life through the week. You never give God a place. You never give God a chance. You never open up your life to God during the week; it's just a Sunday relationship with Him. That is taking the name of the Lord your God in vain. That's the greatest blasphemy.

Remember the Sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work ( Exodus 20:8-9 ).

Therefore if you're on a five-day week, you're unscriptural. If you want to really you know, be tied to the law,

The seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, or maidservant, not thy cattle, nor the stranger that is within thy gates: For in six days the Lord made the heaven and the earth, and the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it ( Exodus 20:10-11 ).

Honored it. Now there are a lot of people, who today, like to make a big issue over the Sabbath day and over worshiping on Sunday. They say, "The Sabbath day is the day you should worship God." They've even gone so far to say that Sunday worship is the mark of the beast. So you've all been guilty of taking the mark of the beast because you worship God on Sunday.

Let me say that first of all I worship God every day of the week. As far as I'm concerned, every day of the week is a great day to worship God. I do believe that for man's sake, God established a pattern of six and one. "The Sabbath was made for man, not man for the Sabbath" ( Mark 2:27 ). That God has ordained for the body's sake, one day of rest for the purpose of recuperation. I think that you live healthier and longer if you just spend one day in bed a week, just really flaked out and sacked out in doing nothing; just a total change of pace. I would love to do it.

But this particular law was a special law to the people of Israel as is declared in the thirty-first chapter of Exodus, verses sixteen and seventeen. "Wherefore the children of Israel will keep the Sabbath to observe the Sabbath throughout their generations for a perpetual covenant. It is a sign between Me and the children of Israel forever. For in six days the Lord made the heaven, and the earth, the seventh day He rested." So God here plainly declares that it's a sign between Him and the children of Israel.

It is interesting that the one law that Jesus was constantly being accused of violating was the law of the Sabbath. That's what really created the ire of the Pharisees against Jesus more than anything else, is that He disregarded their Sabbath day law tradition. Walking through the cornfields, He allowed His disciples-the wheat fields actually, take the corn of wheat and rub it on their hands and eat the corn on the Sabbath day. "Why do You allow Your disciples to do that which is unlawful to do on the Sabbath day?"( Luke 6:2 ).

Now they had so interpreted the Sabbath, the bearing of burdens and so forth, that they had really made the Sabbath day extremely restricting, with all of their rules and regulations that regard the Sabbath day, what constitutes a keeping and a violating of the Sabbath day law. Instead of the day being a day of rest, it was a day of bondage. Man, everything they had laid on you was so heavy. You're so worried about violating it, that it was a bondage instead of a real rest and a day of relaxation and rest. You were so concerned about the violation of it. They made it a bondage, keeping that law.

In the early church when it was brought to the attention of the church in Jerusalem concerning the Gentile Christians that they were not walking after the law of Moses, it was determined by the early church that they would not try to put upon the church the Mosaic law. But only certain parts of it, and that which related to idolatry, and eating of meats that were sacrificed to idols, or blood, keep yourself from blood, and things strangled and so forth. But nothing was mentioned as far as the Sabbath day, and the church was concerned.

Now the law was not given to make men holy. This is our whole misconception of the law, and that is the idea "the keeping of the law will make me holy". If righteousness could come by the law, then Christ died in vain. If you could keep these Ten Commandments, and by keeping them be righteous, then Jesus wouldn't need to die. If God could take and impute righteousness to you because you kept every one of these commandments in your heart faithfully and completely, then there was no necessity for Jesus Christ. But righteousness could not come by the law even if you kept it. Righteousness comes through faith in Jesus Christ.

Now God related to these people, the covenant of God was related to their obedience. If they will obey and their obedience was the, uh to the law of God, was the condition upon which they could relate to God. But this old covenant failed, and it failed because of man's weakness and man's failure. Man was incapable of obeying.

Therefore God has established a new covenant that isn't predicated upon man's faithfulness, but the new covenant is predicated upon God's faithfulness, the faithfulness of God to keep His word. The first covenant, man's faithfulness to keep God's word, first covenant failed; man wasn't faithful. The second covenant that God has established through Jesus Christ is a covenant that God has now established which is predicated upon the faithfulness of God to keep His word. And His covenant shall always stand with us because God will keep His word, and my believing that God will keep His word. "So to him that worketh not, but believeth, God imputes that faith for righteousness" ( Romans 4:5 ).

Now does that mean then that I have no relationship to the law at all? I can live however I want? I can violate any of these commandments I want and still have fellowship with God? "God forbid. How can we who are dead to sin live any longer therein?" ( Romans 6:2 ). But it means that God now gives to me the new power of His Holy Spirit within my life whereby I am enabled to be what God wants me to be.

The fifth commandment some people put with the first table. They say that it belongs in the first table.

Honour thy father and thy mother ( Exodus 20:12 ):

Because you are not to consider your father and your mother on an equal, but always on a superior basis, even as God is always thought upon in a superior basis; and thus, they say it belongs in the first five words of the law instead of the second six. So they have divided the law into two categories of five and five. I don't argue with that, you know, foolish. What difference does it make? It's all part of the ten.

Thou shalt not kill. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour's ( Exodus 20:12-17 ).

Now covet is to desire earnestly, have a strong desire for those things. You're not to have it. Now Paul the apostle said this is the law that wiped him out. "I didn't know", he said "that coveting was sin except the law said, Thou shalt not covet"( Romans 7:7 ). Man, when he saw that, when the Spirit revealed that law to him, he said, "Man I was dead. It killed me." It was the one that condemned Paul to death. Here he had done all he could to be righteous to the law, and he could write to the Philippians concerning his past experience as a Pharisee. He said, "And concerning the righteousness which is of the law, I was blameless"( Philippians 3:6 ). But then when he saw that the law was spiritual, then he said, "Man, I was wiped out. I was dead. The law destroyed me."

Now that was the whole basis of the teaching of Christ, and that is that the law is spiritual. "Thou shalt not kill." What does that really mean? It means you're not to have hatred for anybody, because hatred is the seedbed of murder. Thus you can violate the law "thou shalt not kill", and never club a fellow at all. But if you have a hatred for him, animosity against him, you've violated the law, "thou shalt not kill".

Now the law was intended as a schoolmaster to drive us to Jesus Christ, to make us realize that we were spiritually bankrupt. To make me realize that there's no way I can pay the debt, thus drives me to Jesus Christ as my source, and my resource.

Now all the people saw the thunderings, the lightnings, the noise of the trumpet, the mountain smoking: and when the people saw it, they removed, and stood afar off. And they said unto Moses, Hey you go, you speak with us, and we'll listen to you: but don't let God speak with us, or we'll die. And Moses said to the people, Fear not ( Exodus 20:18-20 ):

Now here they are frightened, terrified by the manifestation of God's presence. The words of God's grace, "Fear not"

for God is come not to destroy you, he's come to prove you, ["You said you would obey Him, you'd be His people, you'd be His special people, now God has come to prove you",] that his fear may be before your faces, [that you might really reverence God] that ye sin not ( Exodus 20:20 ).

So God is just telling you what is, and what constitutes sin. This is a basic law of God, which constitutes the right relationship with God and the right relationship with your fellow man. If you don't have the right relationship with God, there's no sense of going any further. You're not gonna have a right relationship with your fellow man.

That is why when the young ruler came to Jesus and said, "Good Master what must I do to be saved?" Jesus first of all tried to draw his attention to something, He said, "Why did you call me good? There's only one good, that's God." What was Jesus saying to him? He was saying one of two things. He was saying to this young man, "Hey I'm no good" or he was saying to this young man, "I am God". He's trying to point out to the young man that he recognized in Jesus something that was true. "Why did you call me good? Think about this now young man. You've discovered a truth. When you came to me you called me good, why did you do that?" "Because you see you've recognized a truth, you called me God. Why did you call me good? There's only one good, that's God. That gives you a hint why you called me good."

We misinterpret that we think that Jesus is saying to the young man, "Why did you call me good? I'm no good, there's only one good, that's God." No, that's not at all what He is saying. "Why did you call me good? I'll give you a hint. There's only one good, that's God. That's why you called me good, because I'm God."

"What must I do to have abiding life?" "Keep the commandments." "Which ones Lord?" What did the Lord give to him? He gave to him the first table of the law, your relationship with God. Why? Because if you don't get past this, there's no sense going to the second table. If you don't pass the first four, there's no sense going on to the second six. If you don't have a right relationship with God, you're not gonna have a right relationship with your fellow man.

So Jesus reiterates the first four. "Lord I've kept all these from my youth up, what do I lack yet?" "Oh, let's come back and take a look at that. What is the first law? "Thou shalt not have any other gods before me. You say you've kept them all? All right, go out and sell every thing that you have, and take the money and give to the poor, and come and follow Me. You'll have great treasures in heaven." What was Jesus doing?

He was pointing out the folly of what the man had said. The first law, "thou shalt have no other gods before me", was the law that he was breaking because he had his possessions as a god in his life. They were his god, and they were before. They were there in the presence of his worship of God. "Lord I've kept this law from my youth up, what do I lack yet?" "Oh wait a minute. You haven't kept it from your youth up. You only say you have. But in reality, you have a god in your life that is possessing you, and it is even stronger and has a greater hold than I have upon you. Your desire for it is greater than your desire for Me."

Be careful what you say to Jesus, He's liable to put you on an examination. So much of what we say is flippant, off of the top of our heads when we come to worship God. "Oh God, everything I have is Yours." "Oh, that's wonderful. Now if you'll just sell this, and this". "Oh now Lord, I really didn't mean that. You know it's just a figure of speech." Words; empty words we're so guilty of offering to the Lord the empty words of our mouth. "Rend your hearts, not your garments unto God" ( Joel 2:13 ).

So God has laid out what sin is. He said, "This is the mark, so I've given you the law that you might know what sin is, that you'll sin not."

The people stood afar off, and Moses drew near unto the thick darkness where God was. And the Lord said unto Moses, Thus shalt thou say to the children of Israel, You have seen that I have talked with you from heaven. You shall not make with me gods of silver, neither shall you make unto you gods of gold. An altar of earth thou shalt make unto me, and shalt sacrifice thereon burnt offerings ( Exodus 20:21-24 ),

Hey, notice the Lord is not wanting them to even build ornate altars, "And if you have a-make an altar of earth to make your sacrifice, just pile up dirt for your altar."

And if you use stone, don't bring a chisel on it: because if you put a chisel on it you're gonna defile it ( Exodus 20:25 ).

God doesn't want anything to distract from Him, not even a glorious, fancy altar. He doesn't want man glorying in the works of his own hands. God help us in the church today. You go into so many churches where you've got the fancywork of man's hands, the ornate altars, the ornate buildings and all. God cannot be pleased with them. God said, "Hey, be simple. Build an altar out of earth; that's good enough. If you make it out of stone, then don't carve on the stones, don't chisel on them. If you put a chisel on it, you're gonna defile it. Leave it natural."

Natural, that's whereby the work of man's hands, man's work of his hands is not glorified when we come to worship God, only God is glorified. We don't glorify the works of man's hands. We don't say, "Oh my, this lovely sanctuary built by the hands of men." "This glorious golden altar, built by the hands of men." So many places where you go to worship God, your attention is so drawn to the architecture, or to the ornateness, or to the lavishness of it to the works of man's hands, that you fail to see God. You're lost for the works of men. God was forbidding that. He said, "Hey when you make an altar, make it out of earth." He doesn't want man to glory in His presence, the work of man's hands or anything else. God wants the glory when we come to worship Him. He wants all the glory.

God help that man who seeks to bring glory and attention to himself while doing the service of God. "The altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings"

and thy peace offerings, thy sheep, and thy oxen: in all places where I record my name I will come unto thee, and I will bless thee. And if you will make me an altar of stone, thou shalt not build it of hewn stone: for if you lift up your tool on it, you've polluted it. Neither shalt thou go up by the steps to my altar, that thy nakedness be not discovered thereon ( Exodus 20:24-26 ).

In other words, don't go up steps and high where people can look up and see your bare legs or something. God just doesn't want attention drawn to anything but Him when we are worshiping God. He wants your heart and your mind to be centered upon Him, not to be distracted.

That is why we seek to keep distractions here to a minimum. We don't want anything that draws attention to man. We want our attention to be drawn to the word of God, and to God Himself when we gather together to worship Him. For God forbid that any flesh should glory in His sight.

In dealing with our Maranatha musicians one of the most difficult things we have is that of keeping them from these little antics that draw attention to themselves, even a special movement as you're playing the bass, you know. It draws attention to you, and takes the attention of the people off of what you're saying, what you're singing. "Oh man look at him, you know, really swings, really grooving, you know"

That subtle little way we have of drawing attention to ourselves. But the minute I draw attention to me, then the person's attention is taken off of God, and I am robbing God of that which is His. God will hold me accountable for it. Thus serving the Lord is always a very fine balance, because I must do it in such a way, that if possible, I be hid, and Christ be seen. If that comes to pass, then my service for God is accepted, and it is blessed and it is successful. But if we're drawing attention to other things, then the people are going out robbed of the full blessing of God, tragically so.

Next week we'll take the next five chapters.

Father, we thank You tonight for Thy Word, a lamp unto our feet, a light unto our path. Lord, we thank You for Your law, the standards that You have given to us. Lord, we delight after Thy law. We consent to Thy law. We desire to fulfill Thy law, give us the power Lord, to be what You want us to be, and to do what we ought to do as Your children. In Jesus' name we pray, Amen.

May the Lord be with you and watch over you through the week. May you experience God's power working in your life, as He would transform you by the power of His Spirit into the image of Jesus Christ. That you with open face, beholding the glory of the Lord might be changed from glory to glory into that same image, by His Spirit working in you. In Jesus' name. "

Dr. Constable's Expository Notes

2. The Ten Commandments 20:1-17

"We now reach the climax of the entire Book, the central and most exalted theme, all that came before being, as it were, a preparation for it, and all that follows, a result of, and supplement to it." [Note: Cassuto, p. 235.]

There are two types of law in the Old Testament, and these existed commonly in the ancient Near East. Apodictic laws are commands with the force of categorical imperatives. They are positive or negative. The Ten Commandments are an example of this type of law, which occurs almost exclusively in the Old Testament and rarely in other ancient Near Eastern law codes. "Thou shalt . . ." and "Thou shalt not . . ." identify this type of law. Casuistic laws are commands that depend on qualifying circumstances. They are also positive or negative, and there are many examples in the Mosaic Law (e.g., Exodus 21:2-11, et al.) as well as in other ancient Near Eastern law codes. This type of law is identifiable by the "If . . . then . . ." construction.

Compared with other ancient Near Eastern codes (e.g., the Code of Hammurabi) the Decalogue (Ten Commandments) is positive and concise. God allowed the Israelites much freedom. There were comparatively few restrictions on their personal behavior (cf. Genesis 1:29-30; Genesis 2:16-17).

"The Ten Commandments were unique in Old Testament times because they possessed prohibitions in the second person singular and because they stressed both man’s exclusive worship of one God and man’s honoring the other person’s body, rights, and possessions. Breaking these commandments would result in spiritual confusion and in human exploitation." [Note: G. Herbert Livingston, The Pentateuch in its Cultural Environment, p. 158.]

The Ten Commandments use verbs, not nouns. Nouns leave room for debate, but verbs do not. God gave His people ten commandments, not ten suggestions.

Though Moses did not mention it here, angels played some part in mediating the law from God to the Israelites through him (cf. Deuteronomy 33:2; Galatians 3:19; Hebrews 2:2).

Dr. Constable's Expository Notes

The second commandment 20:4-6

"As the first commandment forbids any association with other gods to those who would be Yahweh’s, the second commandment and the two that follow it set special dimensions of their relationship with him." [Note: Ibid.]

This command was a prohibition against making images or likenesses of Yahweh. God did not forbid making pictures or images of other creatures. The rationale behind this command is that any likeness of God demeans Him and retards rather than advances His worship. Furthermore, by making an image of a god people put themselves in a position of sovereignty over the deity. God wanted His people to accept their place as the creatures of the Creator. The Israelite who made an image of Yahweh would put himself or herself in the position of creator and Yahweh in the place of created thing. Also he or she would face temptation to confuse the image with God and worship it rather than Him.

The consequences of disobedience to this command would continue for a few generations, as the later history of Israel illustrated. However obedience to it would result in blessing for limitless generations (cf. Deuteronomy 7:9-10).

"Yahweh’s jealousy is a part of his holiness (Exodus 34:14) and is demanded by what he is. It is justified by the fact that it comes only upon those who, having promised to have no God but him, have gone back on that promise. Those who do so show that they ’hate’ him, that they hold him in contempt: upon them in result must come a deserved judgment, across four generations." [Note: Ibid., p. 287.]

"The use of images and the human control of the god that was a part of their use would infringe on the freedom of Yahweh to manifest himself when and how he sovereignly determined. By prohibiting the one means by which the gods of the people around Israel supposedly manifested themselves Israel was protected from the assimilation of foreign religious values, and the prohibition of images played a significant role in the successful survival of Israel’s religion. It seems clear that the prohibition of images both in practice and in its theological basis is but another example of the fundamentally different religious value-system that distinguished Israel from her ancient Near Eastern contemporaries." [Note: Edward M. Curtis, "The Theological Basis for the Prohibition of Images in the Old Testament," Journal of the Evangelical Theological Society 28:3 (September 1985):287.]

"Through sacrifice to the idol, large amounts of material productivity were funneled into the control of the Canaanite priestly and royal classes. The idol was therefore a kind of tax or tribute gathering device. In this context, Israelite hostility to cultic images yields to a possible two-fold interpretation. First, by repudiating the cultic image, Israel rid itself of an important source of wealth for the ruling classes, thereby thwarting possible internal programs seeking to re-establish political hierarchy. Second, frontier Israel was insuring [sic ensuring] that agricultural goods used in cultic sacrifice would be circulated back into the producing community [cf. Deuteronomy 12:5-7; Deuteronomy 26:12-15]. An imageless cult was one way of enhancing political and economic self-sufficiency." [Note: James M. Kennedy, "The Social Background of Early Israel’s Rejection of Cultic Images: A Proposal," Biblical Theology Bulletin 17:4 (October 1987):138.]

Gill's Exposition of the Whole Bible

Thou shalt not make unto thee any graven image,.... An image of anything graven by art or man's device, cut out of wood of stone, and so anything that was molten, or cast into a mould or form, engraved by men, and this in order to be worshipped; for otherwise images of things might be made for other uses and purposes, as the cherubim over the mercy seat, and the brazen serpent, and images and impressions on coin, which we do not find the Jews themselves scrupled to make use of in Christ's time on that account; though they vehemently opposed the setting up any images of the Caesars or emperors in their temple, because they seemed to be placed there as deities, and had a show of religious worship: however, any image of God was not to be made at all, since no similitude was ever seen of him, or any likeness could be conceived; and it must be a gross piece of ignorance, madness, and impudence, to pretend to make one, and great impiety to make it in order to be the object of religious worship; on which account, not any image or the image of anything whatever was to be made:

or any likeness [of anything] that is in heaven above; any form, figure, portrait, or picture of anything or creature whatever, whether in the supreme, starry, or airy heaven; as of angels, which some have gone into the worship of; and of the sun, moon, and stars, the host of heaven; and of any of the birds of the air, as the hawk by the Egyptians, and the dove by the Assyrians:

or that is in the earth beneath; as oxen, sheep, goats, cats, dogs, c. such as were the gods of Egypt:

or that is in the water under the earth: as of fishes, such as were the crocodile of Egypt, the Dagon of the Philistines, and the Derceto of the Syrians: this is the second command, as the Targum of Jonathan expressly calls it that is, the first part of it, which forbids the making of graven images for worship; the other part follows, which is the worship of them itself: Clemens of Alexandria d observes, that Numa, king of the Romans, took this from Moses, and forbid the Romans to make any image of God, like to man or beast.

d Stromat. l. 1. p. 304.

Henry's Complete Commentary on the Bible

      1 And God spake all these words, saying,   2 I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.   3 Thou shalt have no other gods before me.   4 Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth:   5 Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;   6 And showing mercy unto thousands of them that love me, and keep my commandments.   7 Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.   8 Remember the sabbath day, to keep it holy.   9 Six days shalt thou labour, and do all thy work:   10 But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:   11 For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.

      Here is, I. The preface of the law-writer, Moses: God spoke all these words,Exodus 20:1; Exodus 20:1. The law of the ten commandments is, 1. A law of God's making. They are enjoined by the infinite eternal Majesty of heaven and earth. And where the word of the King of kings is surely there is power. 2. It is a law of his own speaking. God has many ways of speaking to the children of men (Job 33:14); once, yea twice--by his Spirit, by conscience, by providences, by his voice, all which we ought carefully to attend to; but he never spoke, at any time, upon any occasion, as he spoke the ten commandments, which therefore we ought to hear with the more earnest heed. They were not only spoken audibly (so he owned the Redeemer by a voice from heaven, Matthew 3:17), but with a great deal of dreadful pomp. This law God had given to man before (it was written in his heart by nature); but sin had so defaced that writing that it was necessary, in this manner, to revive the knowledge of it.

      II. The preface of the Law-maker: I am the Lord thy God,Exodus 20:2; Exodus 20:2. Herein, 1. God asserts his own authority to enact this law in general: "I am the Lord who command thee all that follows." 2. He proposes himself as the sole object of that religious worship which is enjoined in the first four of the commandments. They are here bound to obedience by a threefold cord, which, one would think, could not easily be broken. (1.) Because God is the Lord--Jehovah, self-existent, independent, eternal, and the fountain of all being and power; therefore he has an incontestable right to command us. He that gives being may give law; and therefore he is able to bear us out in our obedience, to reward it, and to punish our disobedience. (2.) He was their God, a God in covenant with them, their God by their own consent; and, if they would not keep his commandments, who would? He had laid himself under obligations to them by promise, and therefore might justly lay his obligations on them by precept. Though that covenant of peculiarity is now no more, yet there is another, by virtue of which all that are baptized are taken into relation to him as their God, and are therefore unjust, unfaithful, and very ungrateful, if they obey him not. (3.) He had brought them out of the land of Egypt; therefore they were bound in gratitude to obey him, because he had done them so great a kindness, had brought them out of a grievous slavery into a glorious liberty. They themselves had been eye-witnesses of the great things God had done in order to their deliverance, and could not but have observed that every circumstance of it heightened their obligation. They were now enjoying the blessed fruits of their deliverance, and in expectation of a speedy settlement in Canaan; and could they think any thing too much to do for him that had done so much for them? Nay, by redeeming them, he acquired a further right to rule them; they owed their service to him to whom they owed their freedom, and whose they were by purchase. And thus Christ, having rescued us out of the bondage of sin, is entitled to the best service we can do him, Luke 1:74. Having loosed our bonds, he has bound us to obey him, Psalms 116:16.

      III. The law itself. The first four of the ten commandments, which concern our duty to God (commonly called the first table), we have in these verses. It was fit that those should be put first, because man had a Maker to love before he had a neighbour to love; and justice and charity are acceptable acts of obedience to God only when they flow from the principles of piety. It cannot be expected that he should be true to his brother who is false to his God. Now our duty to God is, in one word, to worship him, that is, to give to him the glory due to his name, the inward worship of our affections, the outward worship of solemn address and attendance. This is spoken of as the sum and substance of the everlasting gospel. Revelation 14:7, Worship God.

      1. The first commandment concerns the object of our worship, Jehovah, and him only (Exodus 20:3; Exodus 20:3): Thou shalt have no other gods before me. The Egyptians, and other neighbouring nations, had many gods, the creatures of their own fancy, strange gods, new gods; this law was prefixed because of that transgression, and, Jehovah being the God of Israel, they must entirely cleave to him, and not be for any other, either of their own invention or borrowed from their neighbours. This was the sin they were most in danger of now that the world was so overspread with polytheism, which yet could not be rooted out effectually but by the gospel of Christ. The sin against this commandment which we are most in danger of is giving the glory and honour to any creature which are due to God only. Pride makes a god of self, covetousness makes a god of money, sensuality makes a god of the belly; whatever is esteemed or loved, feared or served, delighted in or depended on, more than God, that (whatever it is) we do in effect make a god of. This prohibition includes a precept which is the foundation of the whole law, that we take the Lord for our God, acknowledge that he is God, accept him for ours, adore him with admiration and humble reverence, and set our affections entirely upon him. In the last words, before me, it is intimated, (1.) That we cannot have any other God but he will certainly know it. There is none besides him but what is before him. Idolaters covet secresy; but shall not God search this out? (2.) That it is very provoking to him; it is a sin that dares him to his face, which he cannot, which he will not, overlook, nor connive at. See Psalms 44:20; Psalms 44:21.

      2. The second commandment concerns the ordinances of worship, or the way in which God will be worshipped, which it is fit that he himself should have the appointing of. Here is,

      (1.) The prohibition: we are here forbidden to worship even the true God by images, Exodus 20:4; Exodus 20:5. [1.] The Jews (at least after the captivity) thought themselves forbidden by this commandment to make any image or picture whatsoever. Hence the very images which the Roman armies had in their ensigns are called an abomination to them (Matthew 24:15), especially when they were set up in the holy place. It is certain that it forbids making any image of God (for to whom can we liken him?Isaiah 40:15; Isaiah 40:18), or the image of any creature for a religious use. It is called the changing of the truth of God into a lie (Romans 1:25), for an image is a teacher of lies; it insinuates to us that God has a body, whereas he is an infinite spirit, Habakkuk 2:18. It also forbids us to make images of God in our fancies, as if he were a man as we are. Our religious worship must be governed by the power of faith, not by the power of imagination. They must not make such images or pictures as the heathen worshipped, lest they also should be tempted to worship them. Those who would be kept from sin must keep themselves from the occasions of it. [2.] They must not bow down to them occasionally, that is, show any sign of respect or honour to them, much less serve them constantly, by sacrifice or incense, or any other act of religious worship. When they paid their devotion to the true God, they must not have any image before them, for the directing, exciting, or assisting of their devotion. Though the worship was designed to terminate in God, it would not please him if it came to him through an image. The best and most ancient lawgivers among the heathen forbade the setting up of images in their temples. This practice was forbidden in Rome by Numa, a pagan prince; yet commanded in Rome by the pope, a Christian bishop, but, in this, anti-christian. The use of images in the church of Rome, at this day, is so plainly contrary to the letter of this command, and so impossible to be reconciled to it, that in all their catechisms and books of devotion, which they put into the hands of the people, they leave out this commandment, joining the reason of it to the first; and so the third commandment they call the second, the fourth the third, c. only, to make up the number ten, they divide the tenth into two. Thus have they committed two great evils, in which they persist, and from which they hate to be reformed; they take away from God's word, and add to his worship.

      (2.) The reasons to enforce this prohibition (Exodus 20:5; Exodus 20:6), which are, [1.] God's jealousy in the matters of his worship: "I am the Lord Jehovah, and thy God, am a jealous God, especially in things of this nature." This intimates the care he has of his own institutions, his hatred of idolatry and all false worship, his displeasure against idolaters, and that he resents every thing in his worship that looks like, or leads to, idolatry. Jealousy is quicksighted. Idolatry being spiritual adultery, as it is very often represented in scripture, the displeasure of God against it is fitly called jealousy. If God is jealous herein, we should be so, afraid of offering any worship to God otherwise than as he has appointed in his word. [2.] The punishment of idolaters. God looks upon them as haters of him, though they perhaps pretend love to him; he will visit their iniquity, that is, he will very severely punish it, not only as a breach of his law, but as an affront to his majesty, a violation of the covenant, and a blow at the root of all religion. He will visit it upon the children, that is, this being a sin for which churches shall be unchurched and a bill of divorce given them, the children shall be cast out of covenant and communion together with the parents, as with the parents the children were at first taken in. Or he will bring such judgments upon a people as shall be the total ruin of families. If idolaters live to be old, so as to see their children of the third or fourth generation, it shall be the vexation of their eyes, and the breaking of their hearts, to see them fall by the sword, carried captive, and enslaved. Nor is it an unrighteous thing with God (if the parents died in their iniquity, and the children tread in their steps, and keep up false worships, because they received them by tradition from their fathers), when the measure is full, and God comes by his judgments to reckon with them, to bring into the account the idolatries their fathers were guilty of. Though he bear long with an idolatrous people, he will not bear always, but by the fourth generation, at furthest, he will begin to visit. Children are dear to their parents; therefore, to deter men from idolatry, and to show how much God is displeased with it, not only a brand of infamy is by it entailed upon families, but the judgments of God may for it be executed upon the poor children when the parents are dead and gone. [3.] The favour God would show to his faithful worshippers: Keeping mercy for thousands of persons, thousands of generations of those that love me, and keep my commandments. This intimates that the second commandment, though, in the letter of it, it is only a prohibition of false worships, yet includes a precept of worshipping God in all those ordinances which he has instituted. As the first commandment requires the inward worship of love, desire, joy, hope, and admiration, so the second requires the outward worship of prayer and praise, and solemn attendance on God's word. Note, First, Those that truly love God will make it their constant care and endeavour to keep his commandments, particularly those that relate to his worship. Those that love God, and keep those commandments, shall receive grace to keep his other commandments. Gospel worship will have a good influence upon all manner of gospel obedience. Secondly, God has mercy in store for such. Even they need mercy, and cannot plead merit; and mercy they shall find with God, merciful protection in their obedience and a merciful recompence of it. Thirdly, This mercy shall extend to thousands, much further than the wrath threatened to those that hate him, for that reaches but to the third or fourth generation. The streams of mercy run now as full, as free, and as fresh, as ever.

      3. The third commandment concerns the manner of our worship, that it be done with all possible reverence and seriousness, Exodus 20:7; Exodus 20:7. We have here,

      (1.) A strict prohibition: Thou shalt not take the name of the Lord thy God in vain. It is supposed that, having taken Jehovah for their God, they would make mention of his name (for thus all people will walk every one in the name of his god); this command gives a needful caution not to mention it in vain, and it is still as needful as ever. We take God's name in vain, [1.] By hypocrisy, making a profession of God's name, but not living up to that profession. Those that name the name of Christ, but do not depart from iniquity, as that name binds them to do, name it in vain; their worship is vain (Matthew 15:7-9), their oblations are vain (Isaiah 1:11; Isaiah 1:13), their religion is vain, James 1:26. [2.] By covenant-breaking; if we make promises to God, binding our souls with those bonds to that which is good, and yet perform not to the Lord our vows, we take his name in vain (Matthew 5:33), it is folly, and God has no pleasure in fools (Ecclesiastes 5:4), nor will he be mocked,Galatians 6:7. [3.] By rash swearing, mentioning the name of God, or any of his attributes, in the form of an oath, without any just occasion for it, or due application of mind to it, but as a by-word, to no purpose at all, or to no good purpose. [4.] By false swearing, which, some think, is chiefly intended in the letter of the commandment; so it was expounded by those of old time. Thou shalt not forswear thyself,Matthew 5:33. One part of the religious regard the Jews were taught to pay to their God was to swear by his name,Deuteronomy 10:20. But they affronted him, instead of doing him honour, if they called him to be witness to a lie. [5.] By using the name of God lightly and carelessly, and without any regard to its awful significancy. The profanation of the forms of devotion is forbidden, as well as the profanation of the forms of swearing; as also the profanation of any of those things whereby God makes himself known, his word, or any of his institutions; when they are either turned into charms and spells, or into jest and sport, the name of God is taken in vain.

      (2.) A severe penalty: The Lord will not hold him guiltless; magistrates, who punish other offences, may not think themselves concerned to take notice of this, because it does not immediately offer injury either to private property or the public peace; but God, who is jealous for his honour, will not thus connive at it. The sinner may perhaps hold himself guiltless, and think there is no harm in it, and that God will never call him to an account for it. To obviate this suggestion, the threatening is thus expressed, God will not hold him guiltless, as he hopes he will; but more is implied, namely, that God will himself be the avenger of those that take his name in vain, and they will find it a fearful thing to fall into the hands of the living God.

      4. The fourth commandment concerns the time of worship. God is to be served and honoured daily, but one day in seven is to be particularly dedicated to his honour and spent in his service. Here is,

      (1.) The command itself (Exodus 20:8; Exodus 20:8): Remember the sabbath day to keep it holy; and (Exodus 20:10; Exodus 20:10), In it thou shalt do no manner of work. It is taken for granted that the sabbath was instituted before; we read of God's blessing and sanctifying a seventh day from the beginning (Genesis 2:3), so that this was not the enacting of a new law, but the reviving of an old law. [1.] They are told what is the day they must religiously observe--a seventh, after six days' labour; whether this was the seventh by computation from the first seventh, or from the day of their coming out of Egypt, or both, is not certain: now the precise day was notified to them (Exodus 16:23; Exodus 16:23), and from this they were to observe the seventh. [2.] How it must be observed. First, As a day of rest; they were to do no manner of work on this day in their callings or worldly business. Secondly, As a holy day, set apart to the honour of the holy God, and to be spent in holy exercises. God, by blessing it, had made it holy; they, by solemnly blessing him, must keep it holy, and not alienate it to any other purpose than that for which the difference between it and other days was instituted. [3.] Who must observe it: Thou, and thy son, and thy daughter; the wife is not mentioned, because she is supposed to be one with the husband and present with him, and, if he sanctify the sabbath, it is taken for granted that she will join with him; but the rest of the family are specified. Children and servants must keep the sabbath, according to their age and capacity: in this, as in other instances of religion, it is expected that masters of families should take care, not only to serve the Lord themselves, but that their houses also should serve him, at least that it may not be through their neglect if they do not, Joshua 24:15. Even the proselyted strangers must observe a difference between this day and other days, which, if it laid some restraint upon them then, yet proved a happy indication of God's gracious purpose, in process of time, to bring the Gentiles into the church, that they might share in the benefit of sabbaths. Compare Isaiah 56:6; Isaiah 56:7. God takes notice of what we do, particularly what we do on sabbath days, though we should be where we are strangers. [4.] A particular memorandum put upon this duty: Remember it. It is intimated that the sabbath was instituted and observed before; but in their bondage in Egypt they had lost their computation, or were restrained by their task-masters, or, through a great degeneracy and indifference in religion, they had let fall the observance of it, and therefore it was requisite they should be reminded of it. Note, Neglected duties remain duties still, notwithstanding our neglect. It also intimates that we are both apt to forget it and concerned to remember it. Some think it denotes the preparation we are to make for the sabbath; we must think of it before it comes, that, when it does come, we may keep it holy, and do the duty of it.

      (2.) The reasons of this command. [1.] We have time enough for ourselves in those six days, on the seventh day let us serve God; and time enough to tire ourselves, on the seventh it will be a kindness to us to be obliged to rest. [2.] This is God's day: it is the sabbath of the Lord thy God, not only instituted by him, but consecrated to him. It is sacrilege to alienate it; the sanctification of it is a debt. [3.] It is designed for a memorial of the creation of the world, and therefore to be observed to the glory of the Creator, as an engagement upon ourselves to serve him and an encouragement to us to trust in him who made heaven and earth. By the sanctification of the sabbath, the Jews declared that they worshipped the God that made the world, and so distinguished themselves from all other nations, who worshipped gods which they themselves made. [4.] God has given us an example of rest, after six days' work: he rested the seventh day, took a complacency in himself, and rejoiced in the work of his hand, to teach us, on that day, to take a complacency in him, and to give him the glory of his works, Psalms 92:4. The sabbath began in the finishing of the work of creation, so will the everlasting sabbath in the finishing of the work of providence and redemption; and we observe the weekly sabbath in expectation of that, as well as in remembrance of the former, in both conforming ourselves to him we worship. [5.] He has himself blessed the sabbath day and sanctified it. He has put an honour upon it by setting it apart for himself; it is the holy of the Lord and honourable: and he has put blessings into it, which he has encouraged us to expect from him in the religious observance of that day. It is the day which the Lord hath made, let not us do what we can to unmake it. He has blessed, honoured, and sanctified it, let not us profane it, dishonour it, and level that with common time which God's blessing has thus dignified and distinguished.

Kelly Commentary on Books of the Bible

"In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai." Up to this point all the dealings of God have been the simple application and outflow of His own grace. This is all the more striking too, because even after the redemption of the people from Egypt there are grievous faults, unbelief, complaints, and murmurs; nevertheless, not a blow, not a single answer on God's part save in tender mercy towards a poor and failing people. All changes now.

The reason is manifest. They left the ground of the grace of God, which they had in no wise appreciated. Their conduct proved that His grace had not at all entered into their hearts. It was a perfectly righteous thing therefore that God should propose terms of law. Had He not done so, we should not have had duly raised the solemn question of man's competence to take the ground of his own fidelity before God. Not a soul that has been since brought to the knowledge of God but what at least ought to have profited in point of fact, must have profited by this grave lesson. It is true that God had taken every care to show His own mind about it. From the time that man fell, He presented grace as the only hope for a sinner. But man was insensible, and therefore, inasmuch as his heart was continually taking the place of self-righteousness, God's law put him thoroughly to the test. This accordingly was proposed. Had there been any true understanding of their own state in the sight of God they had confessed that, however righteous the obligation to render obedience to the law, they being unrighteous could only be proved guilty under such a proof. The test must have brought inevitable ruin. But they had no such thoughts of themselves, more than real knowledge of God.

Hence therefore, no sooner does God propose to them that they should obey His law as the condition of their blessing at His hands, than they at once accept the terms: "Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine." The result soon appears in their ruin; but Jehovah shows that He knew from the first, before any result appeared, their inability to stand before Him: "Lo," says He to Moses, "I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ever." But in this chapter, and indeed in the next still more, the people entreat that God's voice should not speak to them any more.

Then (Exodus 20:1-26) are uttered those wonderful ten commandments which are the great centre of divine communications through Moses the fundamental expression of God's law. On this, being so thoroughly familiar to all, I of course do not enlarge. We know from our Lord Jesus its moral summary and essence the love of God, and the love of man. But it was presented here for the most part in a way that betrayed the condition of man not in positive precepts but in negative ones a most humbling proof of man's estate. He loved sin so well that God had to interdict it. In the greater part of the ten commandments, in short, it was not "Thou shalt," but "Thou shalt not." That is, it was a prohibition of man's will. He was a sinner, and nothing else.

A few words on the law may be well here. It may be looked at in its general and historical bearing, more abstractly as a moral test.

First, God was dealing with Israel in their responsibility as witnesses of Jehovah, the one true self-existing God, the almighty God of Abraham, Isaac, and Jacob. His relationship was with them as they then were, redeemed from Egypt by His power and brought to Himself indeed, but only after an outward sort, neither born of God, nor justified. They were a people in the flesh. They had been wholly insensible to His ways of grace in leading them out of Egypt to Sinai. They lost sight of His promises to the fathers. They stood in their own strength to obey the law of God, as ignorant of their impotence or of His holy majesty. Accordingly we may regard the law as a whole, consisting not only of moral claims but of national institutes, ordinances, statutes, and judgment) under which Israel were put. These consequently were to form and regulate them as a people under His special government, God suiting them to their condition and in no way revealing His own nature as He afterwards did personally in the Word made flesh in the New Testament as a full display of His mind, and in the Christian individually or the church corporately as responsible to represent Christ, like Israel in relation to the tables of stone. (2 Corinthians 3:1-18) Hence we can understand the earthly, external, and temporal character of the legal economy. There were believers before it and all through; but this of course wholly distinct from Judaism. It was now a question of a nation, and not of individuals merely, thus governed of one nation in the midst of many which were to behold in it the consequences of fidelity or the lack of it toward the law of Jehovah. The Old Testament proves, and indeed the New Testament also, how utterly Israel failed, and what the consequences have been alike in the justice and in the grace of God.

But, secondly, the law is a test morally and individually. This always abides; for the law is lawful if a man use it lawfully. Christianity teaches its value instead of neutralising it. It is false that the law is dead. It is not thus that the believer, even if a Jew and therefore under law, was withdrawn from its condemning power. By the law he died to the law that he might live to God. He is crucified with Christ and nevertheless he lives, yet not himself but Christ in him. He underwent death to the law by the body of Christ that he should belong to another Him that was raised from the dead in order that we should bear fruit to God. But it is as far as possible from the truth that "the discipline of the law comes in to supply the deficiencies of the Spirit, and curb the still remaining tendencies to sin."* Such was no doubt the doctrine of those whom the apostle censures as wishing to be law-teachers, understanding neither what things they say nor whereof they stoutly affirm. It is not Christianity to talk of "deficiencies of the Spirit," any more than of "still remaining tendencies to sin;" still less to call in the discipline of the law to mend matters. Is it not known that for a righteous man (which assuredly the believer is) law is not in force, but for lawless and insubordinate, the ungodly and sinful. They that are of Christ Jesus crucified the flesh with its affections and lusts. It is a question of mortifying our members which are on earth, on the ground of our being dead, and of walking by the Spirit, even as we live by Him, and of those not in anywise fulfilling flesh's lust. Thus, if the law be the power of sin, grace is of holiness. Thanks be to God who gives us the victory by our Lord Jesus Christ.

* Dr. P. Fairbairn's Typology, ii. p. 190.

However, we find that God was pleased to give subsequently and separately, but yet in connection with the ten words, certain ordinances which concerned Israel in their worship.

All the people then saw the thunderings and the lightnings, and the voice of the trumpet, and the mountain smoking, and stood afar off, asking that not God but Moses should speak with them. He accordingly drew near into the thick darkness; for so God dealt with Israel as a people in the flesh. For the Christian it is not so. The veil is rent; and we walk in the light as He is in the light. Yet even then Jehovah, while warning against making gods of silver and gold, deigned to direct them to make to Him an altar of ground for burnt-offerings and peace-offerings: if of stone two prohibitions instruct His people. It must not be of hewn stone, as their work would profane it; neither must the Israelite go up by steps, as thereby his nakedness would be manifested. Grace covers through the expiation of Christ, as it flows in virtue of God's work and in maintaining God's order.

In the beginning ofExodus 21:1-36; Exodus 21:1-36 we find the type of the servant. There cannot be a more striking illustration of the truth that Christ is the continual object of the Holy Ghost than that, even in these temporary ordinances, God cannot refrain from looking onward to His Son. No doubt it was connected with the earth, and what was in itself anything but a condition suitable to the mind of God. It is the condition of a slave; nevertheless even there God has Christ before Him. If a Hebrew servant were bought, he was to serve for six years, in the seventh to go out free for nothing "If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him. If his master have given him a wife, and she have borne him sons or daughters; the wife and her children shall be her master's, and he shall go out by himself. And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free: then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an awl; and he shall serve him for ever."

Such was the choice of Jesus not to be merely a servant here on the earth for a time He has chosen of His own gracious will to be servant for ever. No doubt He cannot but be a divine person, the Son, as He is also the exalted Lord; but He is nevertheless by His own grace the servant for ever. Even in glory we shall know Him thus. What is He doing now? He gave a sample of it before He went up on high. When the time was come, He took a basin of water and a towel, and washed His disciples' feet. What they knew not then, they were to know hereafter, as we know it now. Intimacy with what is unseen and heavenly is quite as much the portion of a Christian and even more characteristically so than the knowledge of what passes around us now. We ought to know heaven better than the earth. We may know and ought to judge what is passing in the world, though it be through an imperfect medium; but we know heaven and heavenly things from God. It is not merely as having the word that reveals heaven; but we know it from Him who comes from heaven and is above all, and testifies what He has seen and heard; we know it through the Holy Ghost who has come down from it, and hence should know it better than the earth, and the things of the world which ensnare the flesh. But looking onward to the day of glory that is coming, when the Lord will be publicly manifested, and we manifested with Him, changed into His glorious likeness, it might have been thought that surely His service will cease then. But not so: it will take a new shape. He is the servant of His own choice for ever. As He will never cease to be God, He will never cease to be man. In His love He is become a servant for ever; and He loves to be so.

After this follow the general institutions of the law, which mainly insist on retribution. Advantage must not be taken of the weak or subject; violence cannot go unpunished, any more than dishonour where we owe reverence; responsibility for what is allowed, were it but a mischievous brute; restitution must be made, and this double, fourfold, or even fivefold, according to the wrong; neither a witch nor an offender unnaturally could live; neither stranger nor widow nor orphan must be vexed or afflicted; neither poor must be burdened, nor judges reviled; but God is to be honoured with the first of the fruits, and of the sons, as well as of the cattle. Israel are to approve themselves as holy men to God. False report and testimony are forbidden, were a multitude to lead the way; as on the other hand there must be no partiality to the poor man's cause, nor a refusal to help an enemy, nor falsehood, nor bribery, nor oppression. The seventh year was to be enjoyed as the land's Sabbath, even as the seventh day by each Israelite, who must avoid naming false gods, but keep the due feasts thrice a year to the true God, not offering blood with leavened bread, nor letting the fat remain till the morning A prohibition occurs of a peculiar kind, and is repeated not only in a later part of this book, but also in Deuteronomy: "Thou shalt not seethe a kid in its mother's milk." God would guard His people from an outrage in comeliness, were it even about a dumb or dead animal; as Satan triumphs in all that is abnormal and unnatural in the superstitions which usurp the place of the truth, and are bound up with idolatry. His angel is promised, not only to keep and lead Israel, but to bring them in, spite of the doomed Canaanites, who should be driven out: they should have no covenant with them or their gods. (Exodus 21:1-36; Exodus 22:1-31; Exodus 23:1-33) These points do not call for particular remarks.

Along with them there is the greatest possible care for the maintenance of one true God an immense principle. No doubt the time was not yet come for God to reveal Himself as He is. Into that wondrous knowledge we are brought by the Son come down here below; and above all by the Holy Ghost, now that Christ is gone up on high For in point of fact, when God was only known as the one God, however true this may be, He could not really be known as He is. Now we do so know Him. We know Him better than even His earthly people will know Him by and by. The knowledge of Israel in the millennium will be genuine, for they shall be all taught of God. But there is now an intimacy of acquaintance with the God and Father of the Lord Jesus which none on earth can ever know as a Christian ought to know it. The reason is manifest; for the proper knowledge of the Christian is such knowledge as the Son, speaking according to His own communion with His Father, communicates to us.

Now the Lord Jesus will not be dealing then as Son, though then as evermore the Son of God. He will not undertake to unfold His Father's words to men in the millennium. He will reign as the great King King of kings and Lord of lords, but still as King. It would not be suitable to such a position that there should be undue familiarity. The very notion of a king and a kingdom puts the subjects at a greater distance. A certain reserve becomes requisite to majesty; whereas such considerations disappear in the nearness of relationship He is pleased to enter into with us. It is true He was born King of the Jews, and He never can cease to be really so; but it is not so that we know Him. The Son of the Father, He brings us into the knowledge of the true God as the Son knew Him in heaven, as the Son still of course knew Him on earth. And the Holy Ghost completes this wonderful circle of divine intimacy. If I may venture on such an expression without irreverence, it is the introducing us into the family circle of the heavens the Father made known in the Son by the Holy Ghost. This I maintain to be peculiar to Christianity in all its fulness. When God the Father shall have accomplished His present purpose here below, then will be caught up to meet the Lord those among whom the Spirit is thus making known God; and after that the ordinary dealings of God will resume their course through this world. No doubt all was advancing as regards the world; but that which was brought to us now was before the world, and altogether above the world in its own nature. How greatly blessed then is the Christian, and what the manner and measure of the worship and the walk which become those to whom grace has given such a knowledge of God!

At the end of these communications a call is given Moses to come up to Jehovah. (Exodus 24:1-18) "And he said unto Moses, Come up unto Jehovah, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel, and worship ye afar off." There is distance, even though they are called to this place of distinction. "And Moses alone shall come near Jehovah, but they shall not come nigh, neither shall the people go up with him." And there the solemn compact into which Israel had passed is renewed. All the people answer when the words and judgments are pronounced, "All the words which Jehovah hath said will we do." They promise obedience, but it is obedience of the law. Now we must always bear in mind that, though in the Christian walking aright the righteousness of the law will surely be fulfilled, never has Christianity either a legal principle or a legal character: not a legal principle because it flows from the known grace of God to the soul; not a legal character because it is consistency with Christ risen from the dead, not merely with the Ten Command meets. But inasmuch as Christ differed from Moses, as grace differs from law; as that which suits God the Father known in heaven, though manifesting Himself upon earth, differs from a process of mere dealing with the first man according to righteous claim; so it is with the Christian man: while faithful to Christ, as he knows Him, he will never do anything which the law could possibly condemn. Against the fruits of the Spirit there is no law, as the apostle so emphatically says to the Galatians. But then the fruits of the Spirit can never be attained by the law; nor are they even contemplated by a legal measure.

In short therefore the children of Israel stood on the ground of man in the flesh; and man in the flesh, as he is a sinful being, can neither deny nor accomplish his obligation to do the will of God. As surely as God is, man's conscience bears witness to Him. If the true God deigns to give a law to man, it must be an unimpeachably wise and worthy law adapted to the condition of man, as far as a law possibly can be; and such is God's law holy, just, and good. But the difficulty is this, that man being a sinner is as far as possible from ability to meet God's law; for how indeed can there be any real stable bond between a bad man and a good law? There lay the insuperable difficulty once; but now grace perfectly meets it, and meets it in a way which evinces alike the goodness and the wisdom of God.

Law is essentially incapable of helping, because being only a claim on God's part, and a definition of His demands, it can only condemn him whose condition makes due obedience impossible. It is evident that law as such, first of all, has no object to present to man. It can press duty to God and man on pain of death, but it has no object to reveal. Secondly, it cannot give life; and this is another necessity of man. In addition to atonement, these are the two urgent wants of fallen humanity. Without life it is impossible for one to produce that which is according to God; and without a worthy object, nay without a divine object presented, there can be nothing to draw out divine affections. As divine life alone can have affections according to God, so a divine object alone can either act on those affections or minister to them. Now this is exactly what grace does in Christ. He who has wrought expiation for our sins is our life, and at the same time He is the object whom God has revealed to our faith. This shows the essential difference between law and grace, which last means God giving in Christ all that man really needs for His own glory.

Undoubtedly there is another measure of responsibility. A few words on this subject may not be amiss for any souls that have not adequately considered the matter, as there is hardly anything on which men are so much at fault as this question. Some seem on the very verge of denying it altogether, in their one-sided zeal for the grace of God; others who stand stoutly and so far well for the responsibility of man misuse this truth so as apparently to swamp God's grace. Scripture never sacrifices one truth to another. It is the peculiar property and glory of the word of God that it communicates not merely a truth here and there, but the truth; and this in the person of Christ. The Holy Ghost is the only power for rightly using, and applying, and enjoying the truth; and therefore He is called "the truth" no less than the Lord Jesus. He is the intrinsic power by which the truth is received into the heart, but Christ is the object. Where Christ is thus received in the Holy Ghost, a new kind of responsibility is created. The measure of it for the Christian is based on the fact that he possesses life, and that he has Christ Himself, the object which shows him the position in which he stands, and consequently the character of the relationship that attaches to him. His relationship is that of a son, not merely of one adopted into that place with no more reality than he obtains in human things. We are adopted sons; but then we are more than that. We are children, members of the family of God. That is, we are children as having God's own nature. We are born of God, and not merely adopted as if we were strangers to Him. Every Christian has a nature that is intrinsically divine, as we are told in 2 Peter 1:1-21.

Thus, it is plain, nothing can be more complete. We have a nature which answers morally to God whom we imitate as well as obey in light and love, in holy and righteous ways, in mercy, truthfulness, and humility. We have the position of sons, a relationship which the Lord Jesus had in all its perfection, and in an infinitely higher sense, in which no creature can share it along with Him. Still Christ does bring us into His own relationship as far as it is possible for the creature to possess it. Hence, as duty is ever measured by responsibility, that of the Christian is according to the place in which grace has put him. It is certain therefore that all the common-places about the law as the rule of the Christian's life are practically a denial of what Christianity is. Those who reason from Israel to us, without intending it, ignore the relationship of the Christian, and set aside the bearing of redemption on our walk: so serious is that error which to many seems a pious thought, and I am sure taken up by them with the desire of honouring God and His will. But sincerity will not serve in lieu of His word; and our own thoughts and desires can never be trusted as a standard of principle or of practice. God has revealed His mind, and to this, if wise, we must needs be subject. In divine things there is nothing like simplicity; by it we enjoy a wisdom far higher than our own and real power to strengthen and guide the heart.

In Israel's case it was not so. First of all they promised obedience; but it was the obedience of the law. Secondly, when the blood of the victims was shed, it was sprinkled on the book as well as on the people (verses 7, 8). What was the meaning of the blood? Not atonement. The prime idea in blood seems always to be the life given up, i.e., death, in acknowledgment of the guilt of the one concerned. This is true, no doubt; but unless it goes farther than this, it is a declarative sanction of God's punishing in case of failure to meet His demands. The grace of God applies the blood of Christ in a totally different way; and this is what is referred to in1 Peter 1:2; 1 Peter 1:2. He describes the Christian in terms which at once recallExodus 24:1-18; Exodus 24:1-18. He says that we are elect according to the foreknowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus. The Israelites were elect as a nation according to the sovereign call of Jehovah the known God of their fathers. Ignorant of God as well as of themselves, they dared to take their stand on His law. Accordingly they were severed by the ordinance of circumcision and other rites. They were sanctified from the nations by this fleshly separation to obey the law under its solemn and extreme penalty. The blood threatened death on every one who transgressed. The Christian position is altogether different: we are elect as children "according to the foreknowledge of God the Father through sanctification of the Spirit," meaning by this the separating power of the Holy Ghost from the very first moment of our conversion. This vital separation to God, and not practical holiness, is what is here called sanctification of the Spirit the most fundamental meaning of it indeed anywhere. But practical sanctification there is, and amply insisted on elsewhere; but it is not the point here, and if we attempt to bring practical sanctification into this verse, we destroy the gospel of grace. Nobody doubts the good intentions of such as interpret it thus; but these are not enough with the word of God.

We must take care that we receive the sense which God intends, otherwise we may err seriously, to His dishonour and to our own hurt and that of others. Let us then bow to God instead of forcing our own meaning on scripture. What for instance would be the meaning of our being practically sanctified to obedience as well as to have the blood of Jesus sprinkled upon us? It simply proves that he who expounds unwittingly sets aside the gospel. Practical sanctification for obedience and sprinkling of the blood of Jesus! What do people mean by restricting themselves to a sense of sanctification which necessarily involves in it so portentous a conclusion? Evidently the language of the Spirit of God is as unambiguous, and the construction as plain and simple as possible.

Take a case in illustration. A man hitherto has been altogether indifferent to the word of God. He hears it now; he receives Jesus as the gift of God's love with all simplicity. Perhaps he has not peace at once, but at any rate he is thoroughly arrested; he desires earnestly to know the gospel from the very first. If the Spirit of God has thus wrought in him, he is separated to God from what he was. This is here called "sanctification of the Spirit." For, as we said, the sanctification is "to obedience;" and this is the very first desire implanted in a soul from the moment that there is a real divine work in him. Such an one may be very ignorant, no doubt; but at any rate his heart is made up to obey the Lord his desire is Godward. It is not a merely legal way of escaping the dreadful doom that he sees is the just portion of those that despise God. The truth has touched his conscience by grace, and God's mercy, however dimly seen, is enough to attract his heart to obey. Thus he is sanctified by the Spirit unto the obedience and the sprinkling of the blood of Jesus. He would now obey, because he has the new nature through receiving the name of the Lord Jesus, and would enter into the grace of God that sprinkles the guilty with the blood of Jesus. He would obey like Jesus, not under compulsion like a Jew, and is sprinkled with His blood in remission for his sins, instead of having the blood sprinkled on him as a menace of death in case of disobeying the law. The Christian loves to obey, and is already forgiven through faith of Jesus and His blood. This I believe to be the true meaning of the passage, and especially of the term "sanctification of the Spirit" here; though it is frankly and fully allowed that this is not the only meaning of "sanctification" in scripture.

The sanctification here in question then applies from the start of an effectual inward work even before a soul knows pardon and peace, but there is also room for the practical power of the Holy Ghost in subsequent work in heart and conscience severing us more and more by the truth to the Lord. The latter is practical sanctification, admits of degrees, and is thus relative. But in every soul there is the absolute separation of the Holy Spirit from conversion. Thus there are plainly two distinct senses of sanctification: one absolute, in which a man is severed once for all from the world to God; the other relative, as being practical and hence differing in measure in the after career of each Christian. "But ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus and by the Spirit of our God." Here it seems in substance the same thing as in 1 Peter 1:2. "Sanctified" in this sense is clearly before justification; and so the apostle puts it. It is of no use to decry the plain meaning of the scripture because the Romanist theologian perverts the fact more fatally than the Protestant. If the Spirit of God here puts "sanctified" before "justified," our plain duty is to learn what is meant, not to wrest His word because of Popish misuse of it a misuse due largely to the common ignorance of the primary force of sanctification. Why should souls be driven from the truth by prejudice or clamour? It is not to be allowed that God's word makes mistakes: man does, but is it with the Spirit of God? Does not He mean what He says? When He says they were washed, He is referring to the water of the word used by the Spirit of God to deal with man. This looks more at evil; "sanctified" to the good which attracted the heart now. But these are not the only things. "Justified" is not when the prodigal son returns to his father, but when the best robe is put upon him; then he is, according to1 Corinthians 6:1-20; 1 Corinthians 6:1-20, not washed and sanctified alone but "justified." It is the application of the full power of the work of the Lord Jesus. It is not always immediate on conversion It may be, and, if you please, ought to be, soon; but still it is far from being always so; and in fact there is and perhaps must be always an interval more or less before comfort or peace is enjoyed. It may be ever so minute, but there is habitually a dealing of Christ between the touch that stays the issue and the word which declares with no less authority than love, "Daughter, be of good comfort: thy faith hath saved thee; go in peace." Very often it is not so little a while, as many of us know to our cost. But it remains always true that there is this difference. And it seems well to remark it, because it is of considerable practical and also doctrinal importance, contrasting as it does the place of the Christian with that of the Jew. The tendency of some to insist on the whole in an instant is a reaction from the popular unbelief, which, if it allow peace at all, allows it as a matter of slow, laborious and uncertain attainment. But we must not be driven into any error, even the least to avoid the greatest; and it is certainly an error to swamp in one all the ways of God with the soul.

In the latter part of the chapter we have clearly the legal glory. This does not take them out of their condition of flesh and blood and all that pertains to it. It is in no way the glory which is the hope of the Christian.

Exodus 25:1-40 introduces us to a new order of figures, not only earthly ordinances, but that which appertains to the tabernacle. Undoubtedly in itself it composed a worldly tabernacle; but this does not hinder these figures from typifying what was to be for the most part of a heavenly character.

After the call to the people to bring their offerings, we find the use to which they were to be applied First and foremost stands the centre of Levitical worship the ark. We must remember that they are but shadows, and not the very image of the thing. In none of these types can one find the full truth of Christ and of His work. They are only a faint and partial adumbration of the infinite reality, and could not possibly be more. Hence they have the imperfection of a shadow. In fact we could not have the full image till Christ appeared and died on the cross and went to heaven. As Christ is the true and perfect image of God, so is He the expression of all that is good and holy in man. Where will one find what man should be but in Christ? Where the faultless picture of a servant but in Him? And so one might go through every quality and every office, and find them only in perfection in our Lord Jesus. There indeed is the truth. The legal ordinances and institutes were but shadows; still they were types distinctly constituted; and we should learn by them all.

In these shadows* we may see two very different characters or classes, we may say, into which they are divisible. The first and foundation of all the rest is this: God would disclose Himself in some of them to man, as far as this was possible then; secondly, founded on that and growing out of it, man would be taught to draw near to God. Impossible for such access to exist and be enjoyed till God had drawn near to man and shown us what He is to man. We can see therefore the moral propriety and beauty of this distinction, which at once separates the shadows of the latter part of Exodus into two main sections. The ark, the golden table, the golden candlestick, the tabernacle with its curtains, the veil, the brazen altar, and the court, form the first division of the types, the common object of them all being the display of God in Christ to man.

*Dr. Fairbairn's "Typology" is here, as in general, poverty itself. He considers that distinct meanings to be attached to the materials, colours, etc., can have no solid foundation, and are " here out of place"! Even the force of the silver redemption-money he thinks disproved by the fact that the sockets of the door were made of brass. This is the way to lose all but a minimum of truth.

Of these the highest is the ark. It was the seat of Divine Majesty in Israel; and as all know (and most significant it is), the mercy-seat was pre-eminently that throne of God the mercy-seat which afterwards we see with blood sprinkled on it and before it the mercy-seat which concealed the law destructive to the pretensions of man, but maintained it in the place of highest honour, though hidden from human view. Was this nothing? Was there not comfort for any heart which confides in God, that He should take such a seat as this, and give it such a name, in relationship with a guilty people on the earth?

Next came the table,* and upon it a defined supply of bread. For what was presented there? One loaf? No such carnal thought entered as if God had need of bread from man. The bread that was set on the golden table consisted of twelve loaves in evident correspondence with the twelve tribes of Israel, but this assuredly in connection with Christ, for He is ever the object of God's counsels. It is God displaying Himself in Christ; but those who had this connection with Christ were Israel. Of them He came, and He deigned to have the memorial of them on this table before God.

*Dr. Fairbairn views Christ's whole undertaking as symbolized already in the furniture and services of the Most Holy Place, and therefore considers the things belonging to the Holy Place as directly referring only to the works and services of His people. The consequence of such a division is indeed lowering in the extreme.

In the candlestick another truth comes before us. It is not God who thus deals with humanity, of which Israel was the chosen specimen, and the one remembered before Him; but in the seven candlesticks, or rather the candelabrum with its seven lights, we clearly see the type of Christ as the power and giver of the Holy Ghost in testimony for God. This is in connection with God's sanctuary and presence. Now, in all these things it is the display of what God is to man; God Himself in His own sole majesty in the ark, God Himself associated with man, with Israel, in the show-bread, God Himself with this light of the sanctuary or the power of the Spirit of God.

All this was plain, but in the tabernacle we have more than this. (Exodus 26:1-37) Christ is set forth in various ways by the curtains Christ in His human purity and righteousness Christ in what was heavenly Christ in His glory whether Jewish or extending over Gentiles also, with His judicial title asserted. The goats' hair would seem to speak of Christ in His prophetic separateness; the rams' skins dyed red point to His absolute consecration to God; as the power which kept out all evil would appear to be meant by the badgers' or tachach skins, which covered the tent above. The reference is to the fine linen and blue, etc., with the various coverings of goats' hair and badger skins. All these, I have no doubt, have their own proper significance, as manifesting the character of Christ here below.

Next (versesExodus 26:15-30; Exodus 26:15-30) follows the account of the acacia boards with their tenons and bolts, the sockets of silver and the rings of gold.

Then we have the veil and screen. Now we know what these mean. Scripture is positive that the veil is His flesh, but then it is as manifesting the Lord as man here below. As long as this was the case only, man could not come to God. When the veil was rent (namely, by Christ dying as a man), man could go into the presence of God, at least the believer. I do not mean man as man, but that there was no bar to man. The way was now open into the presence of God.

In the brazen altar it is the same side of truth, but there is this characteristic difference. (Exodus 27:1-21) Not less than the ark, the golden throne of God in the most holy place, it shows us God's righteousness; but with this difference between them that gold is the righteousness of God for drawing near where God is; brass is the righteousness of God for dealing with man's evil where man is. Such is the line which divides them. It is the display of God in both cases the one in the presence of God where He manifests Himself; the other in dealing with man and his wants in this world. Hence we find, for instance, the righteousness of God in Romans. If we consider with any care Romans 3:1-31, it is the righteousness of God presented to man as a sinful being in this world. But if I look at the passage where it is said, "He made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him," it is evident that we are brought into the very presence of God. Thus 2 Corinthians 5:1-21 corresponds with the ark rather than the brazen altar. Everything has its beautiful and perfect answer in the word of God; but then all is useless to the soul, except just so far as one sees and receives the Lord Jesus Christ.

Next, from the latter part ofExodus 27:1-21; Exodus 27:1-21 we have a change evident, and of more weight.

The last two verses are, I think, transitional. They prepare the way for types which, instead of displaying God in Christ to man, set forth rather man drawing near by the appointed channel to God. They are occupied with the provision of light where God manifested Himself, and in order to the due service of those who entered the sanctuary. "And thou shalt command the children of Israel, that they bring thee pure oil olive beaten for the light, to cause the lamp to burn always." It may be added here, as some have found an apparent inconsistency in comparing the passage with 1 Samuel 3:3, that the Hebrew means not "always" in the absolute sense, but continually or constantly. It was from evening to morning" and of course uninterruptedly for that time. "In the tabernacle of the congregation without the veil, which is before the testimony, Aaron and his sons shall order it from evening to morning before Jehovah." This is greatly confirmed by what follows.

In Exodus 28:1-43; Exodus 29:1-46 is given the prescribed ceremonial in consecrating the priesthood. And what was the object of the priesthood? Clearly it was for drawing near to God. This is the new division brought in and what might seem at first sight a notable irregularity, as has been observed before, is simply an effect of the perfect arrangement of God's mind. Doubtless to a superficial glance it appears somewhat unaccountable, in the midst of describing the various parts of the sanctuary, to interrupt the course of it by dragging into the very midst of it the consecration of Aaron and his sons. But if there be two separate objects in these types first, God displaying Himself to man; and, secondly, man in consequence drawing near to God the way of all is clear. The priesthood undeniably consisted of that class of persons who had the privilege and duty of going into the sanctuary on behalf of the people. And the vessels of the sanctuary described after the priesthood are those which preserve the same common character of presenting the service due to God approached in His sanctuary. Now, let me ask, what mind of man could ever have thought of a decision so excellent, though surely far below the surface? As the foolishness of God, says the apostle, is wiser than man, so (may we not say?) the seeming disorder of God is incomparably more orderly than man's best order.

Thus it will always be found in the long run. We may have absolute confidence in the word of God. Our only business is to learn what He is, what He says, and, more than that, to confide in Him; and when we do not know what He means, always to take the ground of faith against all adversaries. We may be ignorant, and unable to expose them; but we may rest perfectly sure that God is never wrong and man ever untrustworthy. The habitual means whereby God gives proof that He is right, graciously enabling us to understand is by His word. There is no other means of knowing the mind of God; the power for understanding is the Spirit of God; and the object in whose light alone it can be understood is Christ. But the written word of God is the sole instrumental means and the revelation of it all.

Then, after the priesthood has been fully brought before us, we have the various portions of their dress. A few words will suffice here before passing on. A remarkable provision is that the ephod of the high priest, which was the most important part of his costume, had the names of the children of Israel twice over. One inscription was in the shoulder-pieces. There were the names in a general way six on one shoulder, six on the other. Besides this their names were written on the breastplate. There the names were all found together on his heart. He who cannot appreciate the blessedness of such a place, with the great high priest bearing up thus the names of God's people before God, must be very insensible to the highest favours. But God, who showed how He would continually remember those He loved, and who could not have a high priest without having their names in honour and love before Him that blessed God has given us much more. He ordered that there should be the Urim and the Thummim connected with the high priest's breastplate; that is the means of divine guidance for the people. The Christian has it also, and in a far better way. The Jew had it after this outward sort, all being comparatively external in Israel. We have it intrinsically by the Holy Ghost Himself. It is in vain for any person to pretend that it was better to have the Urim and Thummim, for which one had to seek the priest from time to time when wanted, than to be indwelt always by One who knows all the truth. May Christians believe and use for God the portion each has in Christ!

But besides, when the high priest went into Jehovah's presence, there was the sounding of the bells between the pomegranates of blue, and purple, and scarlet on the skirts of his garment. Such is the effect, it is to be observed, "when he goeth in" and "when he cometh out." Under this falls the Christian testimony now, as the result of the entrance of Christ into heavenly places; and under this will fall the future fruit-bearing portion and testimony of Israel in the day when Christ will appear in glory from the heavens. The bells give their sound when the high priest goes in and when he comes out. When Christ went into the presence of God, what a mighty effect did not the Spirit produce! The church comes under that now. When Christ returns the Spirit will be poured out once more on all flesh, and Israel will be brought into the blessed position of bearing fruit in testimony for God. But, again, Aaron with the golden plate (engraved "Holiness to Jehovah") always on his forehead, bears the iniquity of Israel's holy things that they may be accepted; an important consideration, especially when we know the seriousness and the facility of iniquity therein. Is it not true that there is scarce anything in which we feel more the need of gracious care than in the holy things of God? We know His tender mercy in the smallest matters; but in that which so nearly concerns His honour, it is indeed a truly merciful provision that the Great High Priest bears the iniquity of holy things, where other wise defilement would be fatal. The coat of fine linen embroidered means personal righteousness in ways, set off with every beauty of grace. Aaron's sons were to have coats, priests' girdles, and bonnets for glory and for beauty. It is Christ put on us. Then follows the ritual required in the act of consecrating Aaron and his sons.

In the hallowing of the priestly family the following points are observable. First, they were all washed in the water, Aaron and his sons. "He who sanctifieth and they who are sanctified are all of one." Christ is essentially apart from sin and sinners; we by grace are set apart. Further, our Lord says, "For their sakes I sanctify myself ( i.e. on high), that they also might be sanctified by the truth." Then Aaron is duly clothed; as in the priestly character Christ appears before God for us. Then the high priest alone was anointed; as we know Christ could be and was sealed of God the Father without blood, the Spirit thus attesting both the absolute purity of His person and the truth of His Sonship as man. Aaron's sons were then clothed, and girded for priestly work. The blood of the bullock for a sin-offering was put on the horns of the altar; the blood of one ram for a burnt-offering was sprinkled round about upon the altar; and the blood of the other ram for consecration was put on Aaron's right ear, and that of his sons, on their right thumb and right great toe. It was necessarily so with the high priest taken from among men, after the witness already given to Christ's exceptional place. So Christ entered by His own blood entered in once for all into the holies, having obtained eternal redemption that we might have a common place with Him by blood and in the Spirit's power. Grace binds us with Christ as Aaron with his sons. As no sacrifice was absent here, so we enjoy all the value of Christ and His work.

But after the form of hallowing the priests, the Spirit prescribes in the end of Exodus 39:1-43 (ver. Exodus 39:38-43) the sacrifice of the daily lambs which presented the continual acceptance of the people of God, with the renewed and most express assurance of His dwelling among them. Exodus 30:1-38; Exodus 30:1-38 resumes the account, for a reason already explained, of the various vessels of the sanctuary which had to follow the priesthood, and pursue the truth meant by it, namely, the means of access to God.

Among the vessels of the sanctuary the altar of incense stands first (versesExodus 30:1-10; Exodus 30:1-10). Who does not know that this was to secure the people always being acceptable before God! It is the type of Christ interceding for us, and along with this the high priest's work that the manifestation of the Spirit be not hindered.

In verses 11-16 is introduced the ransom money of the people, rich and poor alike, as an offering to Jehovah, their atonement money for the service of the sanctuary (for this is the great point here), the link of all with the priests who actually entered on their behalf.

But there was another requisite next set forth. The brazen laver judged sin by the word of God, just as the brazen altar judged it sacrificially. We need "the washing of regeneration" and generally the washing of water by the word. This follows here. The former in its scriptural usage is not merely, I apprehend, that we are born of God, but goes beyond new birth. It is the putting the believer into an entirely new place before God, which is a different thought from his receiving a new nature. As being a position, it may have so far a more external sound, but it is a real deliverance, which grace now confers on us in Christ Jesus, not merely the communication of a life which hates sin, but the putting one according to the new place of Christ Himself before God. With this goes also the action of the Spirit of God in dealing with us day by day according to such a beginning. This we need, the application of the word of God by the Spirit to deal with every kind of impurity. Just as in the type the priests had not only to be washed completely in the laver in order to be consecrated; but whenever they entered into the presence of God, they washed their hands and feet. We have what answers to it. Let us not forget it.

Then we have the holy anointing oil, which also had to do with fitting the priests for drawing near to God. It was the power of the Spirit. It was not merely a new nature or a new position, but it was a corresponding power of the Spirit of God. For the bare possession of a new nature or place would not enable us to do the will of God. It would make us feel what ought to be done, but gives not of itself the power to do it. The Spirit given to the Christian is of power, love, and a sound mind. A new nature finds its great characteristic in dependence in weakness, or sense of weakness certainly; but the Holy Ghost gives the consciousness of power, though no doubt exercised in dependence. The new nature accordingly has right affections and gracious desires; but there is power in the Spirit through Christ Jesus. God "hath not given us the spirit of fear, but of power, and of love, and of a sound mind."

The last of these types is the holy perfume. Here it seems to be not so much what we have by Christ, but that fragrance in Christ Himself of which God alone is the adequate judge, and which rises up before Him in all its perfection. How blessed for us! It is for us, but it is only in Him before God.

In Exodus 31:1-18 we have all this closed with two facts the Spirit of God empowering man to make a tabernacle according to the pattern, and the Sabbath-day connected with the order of the tabernacle. It has been remarked by another, and it is perfectly true, that in this book when we meet with any dealing of God, of whatever kind it may be, the Sabbath-day is always introduced. For instance, in the earlier half of Exodus, where we have God's dealings in grace, the Sabbath-day is brought in, marked out by the bread God provided for His people, the manna the figure of Christ come down from heaven to be the food of the hungry on earth: then followed the Sabbath at once. Next, when the law was given, in the very centre of its requirements stands the Sabbath-day. Again, in these various figures or institutions of good things to come, the Sabbath re-appears. Thus it is evident that, no matter what the subject may be, the Sabbath has always a place assigned to it. God therefore makes much of the sign. The reason is that He would impress on His people that all His dealings, varied as they may be, are intended to keep before their minds that rest to which He was steadily working, and into which He means to bring His own in due time. Therefore whatever the work introduced meanwhile whether of grace, as the effectual working of God, or whether of law as proving the inefficiency of man He always holds out His rest, to which He would also direct the eyes of all who love Him.

Exodus 32:1-35 reveals a sad interruption after the wonderful communications of God to His servant. Here at least the people are at their work earnestly at work in dishonouring God striking at the very foundation of His truth and honour to their own shame and ruin. Poor people! the objects of such countless favours, and of such signal honour on God's part. They, with Aaron to help them, aimed a blow at the throne of God by making a golden calf. It is needless to linger on the scene of the rebellion. Jehovah directs the attention of Moses to the camp, saying, "I have seen this people, and, behold, it is a stiff-necked people. Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation." He wanted to prove and manifest the heart of His servant. He loved the people Himself, and delighted in Moses' love for them. If the people were under the test of law, Moses was under the test of grace.

"And Moses besought Jehovah his God and said, Jehovah, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and [not merely Jacob, but] Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever."

See the ground Moses took the unqualified promises of God's mercy, the grace assured to the fathers Impossible for Jehovah to set aside such a plea Nevertheless Moses comes down with the two tables in his hand, the work of God. He hears the noise, which Joshua could not so well understand, but which his own keener and more practised ear fails not to interpret aright; and as soon as he came near, and saw the confirmation of his fears the calf and the dancing his "anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. And he took the calf which they had made, and burnt it in the fire, and ground it to powder, and strewed it upon the water, and made the children of Israel drink of it."

At once we find him reproaching Aaron, the most responsible man there, who makes a sorry excuse, not without sin. But Moses took his stand in the gate and said, "Who is on Jehovah's side? Let him come unto me." Thus he who rejected every overture for his own advancement at the expense of the people now arms the Levites against their brethren. "And the children of Levi did according to the word of Moses; and there fell of the people that day about three thousand men." Yet we know on the best authority that Moses loved the people as not another soul in the camp did. There is hardly a subject on which men are so apt to make mistakes as the true nature and application of love. Moses loved Israel with a love stronger than death; yet he who thus loved them showed unsparingly his horror of the leprosy that had broken out among them. He felt that such evil must at all cost be rooted out, and banished from amongst them. But the same Moses returns to Jehovah with the confession "Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if thou wilt forgive their sin -; and if not, blot me, I pray thee, out of thy book which thou hast written."

Jehovah however stands to His own ways, and says to Moses, "Whosoever hath sinned against me, him will I blot out of my book. Therefore now go, lead the people unto the place of which I have spoken unto thee: behold, mine angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them. And Jehovah plagued the people, because they made the calf, which Aaron made." Nevertheless Moses persists in his plea with Jehovah, who does not fail to try him to the utmost by adopting the language of the people. They had denied God, and attributed their deliverance merely to Moses: so Jehovah takes up these very words, and says, "Depart and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it." He reproaches them once more with being a stiff-necked people; He will not go up in the midst of them, lest He should consume them in the way. The people thereon mourn; and Moses has recourse to a remarkable act. He takes and pitches the tabernacle, it is said, "without the camp, afar off from the camp, and called it the Tabernacle of the Congregation." After this follow two things worthy of all heed, a nearness of communication between Jehovah and His servant never enjoyed before, and more than that, a blessing secured to the people never vouchsafed before.

From this moment a new plea is urged: the faultiness of the people is used as a reason why God should go up the very reason which righteousness made a ground for refusing to go with them, lest His anger should burn against such a stiff-necked people. But, argues Moses, for this very reason, we most of all want Jehovah's presence. Astonishing is the boldness of faith; but then its pleading is grounded on the known grace of God Himself. Moses was near enough to God in the tabernacle, outside the camp, to get a better view of His grace than he ever enjoyed before. And so it always is No doubt there was large and rich blessing and of the most unexpected kind when God sent down the Holy Spirit here below, and His church was first seen. But is it a fact that the church at Jerusalem had the deepest enjoyment of God in apostolic times? This, one may be permitted to question. I grant you that, looking at the Pentecostal saints, in them we see the most powerful united testimony that ever was borne in this world; but it was borne in what was comparatively not the severest trial in earthly things chiefly, the superiority of those who had been newly created in Christ to the wretched selfishness of human nature. But is that the highest form of blessedness? Is that the way in which Christ was most glorified?

When the earliest phase of things passed away when not merely there was the unbelief of the Jewish people but the unworthy sights and sounds which Satan introduced among that fair company God, always equal to the occasion, acts in the supremacy of His own grace, and brings out a deeper understanding of His truth more difficult to appreciate; not striking the people of the world perhaps in the same way, but that which I think has a more intimate character of communion with Christ Himself than anything that was found before. It will scarcely be affirmed that what we discern in the church, while limited to the circumcision, had the same depth and heavenly character stamped upon it, as what was found when the full grace of God broke all barriers and flowed freely among the Gentiles. It is in vain to argue that the fruit of the teaching of Peter or of James had the same power with it as the fruit of Paul not very long after, or of John latest of all. I grant you this that, looked at as a whole, distressing failure was setting in just as it was here; yet as here the very failure isolated the truehearted, but isolated them not in want of love but in the strongest possible manifestation of divine charity and sense of God's glory. Assuredly Moses in the tabernacle outside had not less love for the people, nor more loyalty to God, than within the borders of Sinai when the ten commandments were uttered.

In the scene which follows we have the magnificent pleading of Moses still more touchingly, and, I am persuaded, in advance on what went before. This is not the time to enter into details; but hear what Moses says to Jehovah now: "See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight." What can be more lovely, more according to Christ, than this? He uses all the personal confidence that God had in him on behalf of the people. That is the bearing of it all. "Now therefore, I pray thee, if I have found grace in thy sight, show me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thine." He will not give up his love and desire for Israel. God may treat them as the people of Moses, and say, "They are the people you have brought up: they are your people." "Oh no," says Moses, "they are Thine; and Thou art their only hope." He will not be put off. Jehovah loves to surrender to Moses, as of old to Jacob with far feebler forces. Faith, hope, and charity abounded in the mediator; and if the people were to be blessed, from God he drew on every spring of the blessing for His own glory. Mark the answer of Jehovah: "And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence." Moses wanted` nothing apart from the people; even if he went out of the camp, it was to gather so much more of blessing for the people that he had left behind. "And Jehovah said unto Moses, I will do this thing also that thou has spoken: for thou hast found grace in my sight, and I know thee by thy name." He asked to see His glory. This was impossible yet. It awaited the coming of a greater than Moses. But at any rate His goodness is caused to pass before him, which in Exodus 34:1-35 he sees.

But here we must take care. It is a great mistake to suppose that the proclamation of divine goodness in this scene is the gospel. They greatly err who in this sense quote "Keeping mercy for thousands, forgiving iniquity, transgression, and sin," and stop there. God does not stop here. He immediately adds, "and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation." There is no doubt that it is the goodness and mercy of God; but it is to a people still under the government of the law. This is the peculiarity. What we find here then is not law pure and simple, but law with mercy and goodness and long-suffering in the government of God His condescending love and patience mingled along with law. Hence we see its character and the reason why it appears here. Without it the guilty people never could have been spared, but must have perished root and branch, as it was in consequence of this change that a new generation of the people of Israel entered into the land at all. Had He dealt on the ground of pure law, how could it have been? They were guilty, and must have been cut off.

Now this mingling of grace with the law is the kind of system which Christians have accepted as Christianity. No real believer ever takes the ground of pure law. They take a mingled system; they mix up law and grace together. This is what is going on every day now in Christendom. It was the state in which the children of Israel were put here, and was a very great mercy for them in a certain sense. It is no less a misfortune for the Christian, because what those in Christ are called to is neither law, nor the mingled system of law interspersed with the gracious care of those under it (who must have been consumed had law reigned alone), but pure grace in Christ without the law. At the same time the righteousness of the law is fulfilled so much the more in those that "walk not after the flesh but after the Spirit."

In answer to Moses who advances in his demands, yet withal no less suiting them to the divine glory than to the people's wants according to the light then vouchsafed, God makes a covenant different from what went before. (Exodus 34:10) Moses had prayed Him as Adonai to "go among us; for it is a stiff-necked people; and pardon our sin, and take us for thine inheritance." Thus he avails himself of the special affection God had shown him to put himself with the people, and to secure God's presence going with the people, who otherwise could never enter the land. It was bold faith, working in unfeigned love of the people, and with a deep sense of what God is spite of all demerits; yet its highest petition is based on revealed grace, and is therefore the very reverse of human presumption.

The Lord accordingly hearkens in grace, and undertakes for Israel against the Canaanites, warning them against a covenant with the inhabitants of the land, and insisting on His own sole worship, His feasts, His firstlings and firstfruits; on His sabbaths, on the absence of leaven and unseemly ways, the fruit of Satan's wiles among the heathen.

This is pursued to the end of the chapter, and in a very interesting way. We have a figure to which the apostle refers (2 Corinthians 3:1-18), confirming what has just now been stated. For the first time the face of Moses shines after communications with God. There was no such effect when it was merely the ten commandments or the ordinances connected with the people and the land; but after the communications of heavenly shadows and the mercy of God which intermixed itself with the law, Moses' face shines, and the people of Israel could not bear it. The glory of God, or at any rate the effect of seeing His goodness, was brought too near to them. He had to put a veil on his face. The apostle uses this to show that, as the veiled Moses speaking to the people of Israel is the most apt possible figure of the actual state in which they were placed (that is, not law simply, but with gracious care for the people mingled with it), so the condition of the Christian is in marked contrast. For our position the true image is Moses not when speaking to the people, but when he goes up into the presence of God. In him unveiled there we have our figure, not in Moses veiled, still less in Israel The Christian in his full place is nowhere set forth by the Jew. Certain things which happened to Israel may be types for the Christian, but nothing more. As far as this figure is concerned, then, our place is represented by Moses when he takes off the vail and is face to face with the glory of God Himself. What a place for us, and for us now! Surely this is a wondrous truth, and of the greatest possible importance. We should remember that we are heavenly now (1 Corinthians 15:1-58) as truly as we ever shall be. More manifestly we shall be heavenly at the coming of Christ, but not more really than at present. I speak of our relationship and title. "As is the heavenly, such are they also that are heavenly." By and by we shall bear the image of the heavenly. This is another thing, and only a consequence when the due moment arrives. For the soul the great change is a fact; it remains for the body when the Lord comes.

The rest of the book of Exodus consists of the people's response, and the actual accomplishment of the directions that were given inExodus 25:1-40; Exodus 25:1-40; Exodus 26:1-37; Exodus 27:1-21; Exodus 28:1-43; Exodus 29:1-46; Exodus 30:1-38, and calls for no lengthened remarks in such a sketch as this. But we may refer toExodus 35:1-35; Exodus 35:1-35 as the witness to the zeal of the congregation for the construction and service of the sanctuary, opened by the law of the sabbath stated here for the last time in the book. Whatever be the work of God, His rest remains for His people. The utmost alacrity in answer to the call for material, useful and ornamental, common or costly, is shown by all. "And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought Jehovah's offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments. And they came, both men and women, as many as were willing hearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered offered an offering of gold unto Jehovah. And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goats' hair, and red skins of rams, and badgers' skins, brought them. Every one that did offer an offering of silver and brass brought Jehovah's offering: and every man, with whom was found shittim wood for any work of the service, brought it. And all the women that were wise hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen. And all the women whose heart stirred them up in wisdom spun goats' hair. And the rulers brought onyx stones, and stones to be set, for the ephod and for the breastplate: and spice, and oil for the light, and for the anointing oil, and for the sweet incense. The children of Israel brought a willing offering unto Jehovah, every man and woman, whose heart made them willing to bring for all manner of work, which Jehovah had commanded to be made by the hand of Moses" (verses Exodus 35:21-29).

Nevertheless, here as everywhere God maintains His right to call, and gives the requisite gifts. "And Moses said unto the children of Israel, See, the Lord hath called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah; and he hath filled him with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship; and to devise curious works, to work in gold, and in silver, and in brass, and in the cutting of stones, to set them, and in carving of wood, to make any manner of cunning work. And he hath put in his heart that he may teach, both he, and Aholiab, the son of Abisamach, of the tribe of Dan. Them hath he filled with wisdom of heart, to work all manner of work, of the engraver, and of the cunning workman, and of the embroiderer, in blue, and in purple, in scarlet, and in fine linen, and of the weaver, even of them that do any work, and of those that devise cunning work" (versesExodus 35:30-35; Exodus 35:30-35).

Exodus 36:1-38 shows us the chosen workmen engaged in their allotted tasks, and even begging Moses to check the over-abounding supplies of Israel's liberality. The work is described with as much minuteness, in the execution as in the plan, throughoutExodus 36:1-38; Exodus 36:1-38; Exodus 37:1-29; Exodus 38:1-31; Exodus 39:1-43 till Moses, inspecting all and seeing that they had done it as Jehovah had commanded, blessed them.

It is of great interest to observe that the silver paid in by the children of Israel, a bekah or half shekel each, was applied to the production of the silver sockets of the veil, and the hooks of the columns. Now if gold represents God's righteousness which we approach within; and if brass or rather copper means, when thus symbolically viewed, His righteousness as applied to man outside in His immutable judgment, what is the force of silver in this connection? Is it not His grace shown in man, even in the man Christ Jesus? Thus the redemption price was the basis; and on hooks made of the silver expiation money were suspended the hangings of the court which separated the sanctuary service of God from the world. The judgment of One who could not bear sin was represented in the copper sockets of the boards which gave immutable stability; but grace in redemption was that on which all hung and shone in the chapiters and fillets also, the ornament of the work. Both unite in Christ and His atoning death.

The last chapter records, first, Jehovah's call to Moses to set up the dwelling of the appointed tent on the first day of the first month (i.e., in the second year, ver. Exodus 40:17), with all its parts and vessels in due order; secondly, the obedience of Moses according to all that Jehovah commanded him. It is remarkable that on this occasion the tabernacle and all within it were anointed with oil. Thus, whatever sin on our part may call for, we have here the whole scene of creation, all things in heaven and all things on earth, claimed in the power of the Spirit in virtue of Christ's person and title, just as He was in fact anointed with the Holy Ghost and with power apart from blood-shedding.

Finally, when the work was finished and all duly set up, a cloud covered the appointed tent, and the glory of Jehovah filled the dwelling. And Moses was not able to enter because the cloud dwelt thereon, and the glory filled the tabernacle. Thus solemnly did Jehovah mark His dwelling-place in the midst of His people redeemed from Egypt; and He deigned to guide their journeys through the desert also by the same sign; for when the cloud was taken up, they journeyed; and if not taken up, they abode till it was. But cloud by day and fire by night, the token of is presence was ever before all Israel (versesExodus 40:34-38; Exodus 40:34-38).