How different is this from what we see in Christ! He came down from the bosom of the Father, not with the tables in His hands, but with the law in His heart. He came down, not to be made acquainted with the condition of the people, but with a perfect knowledge of what that condition was. Moreover, instead of destroying the memorials of the covenant and executing judgment, He magnified the law and made it honorable, and bore the judgment of His people, in His own blessed Person, on the cross; and, having done all, He went back to heaven, not with a "peradventureI shall make an atonement for your sin," but to lay upon the throne of the Majesty in the highest the imperishable memorials of an atonement already accomplished. This makes a vast and truly glorious difference. Thank God, we need not anxiously gaze after our Mediator, to know ifhaply He shall accomplish redemption for us, and reconcile offended Justice. No; He has done it all. His presence on high declares that the whole work is finished. He could stand upon the confines of this world, ready to take His departure, and, in all the calmness of a conscious Victor (though He had yet to encounter the darkest scene of all), say, "I have glorified Thee on the earth: I have finished the work which Thou gavest Me to do." (John xvii.) Blessed Saviour! we may well adore Thee, and well exult in the place of dignity and glory in which eternal justice has set Thee. The highest place in heaven belongs to Thee; and Thy saints only wait for the time when "every knee shall bow, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father." May that time speedily arrive!
At the close of this chapter, Jehovah asserts His rights, in moral government, in the following words: "Whosoever hath sinned against Me, him will I blot out of My book. Therefore now go, lead the people unto the place of which I have spoken unto thee: behold, Mine Angel shall go before thee: nevertheless, in the day when I visit I will visit their sin upon them." This is Godin government, not Godin the gospel. Here He speaks of blotting outthe sinner; in the gospel He is seen blotting outsin. A wide difference!
The people are to be sent forward, under the mediatorship of Moses, by the hand of an angel. This was very unlike the condition of things which obtained from Egypt to Sinai. They had forfeitedall claim on the ground of law, and hence it only remained for God to fall back upon His own sovereignty and say, "I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy."
Jehovah refuses to accompany Israel to the land of promise.—"I will not go up in the midst of thee, (for thou art a stiff-necked people,) lest I consume thee in the way." At the opening of this book, when the people were in the furnace of Egypt, the Lord could say, "I have surely seen the affliction of My people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows." But now He has to say, "I have seen this people, and, behold, it is a stiff-necked people." An afflicted people is an object of grace; but a stiff-necked people must be humbled. The cry of oppressed Israel had been answered by the exhibition of grace; but the song of idolatrous Israel must be answered by the voice of stern rebuke.
"Ye are a stiff-necked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee." It is only when we are really stripped of all nature's ornaments that God can deal with us. A naked sinner can be clothed; but a sinner decked with ornaments must be stripped. This is always true.We must be stripped of all that pertains to self ere we can be clothed with that which pertains to God.
"And the children of Israel stripped themselves of their ornaments by the mount Horeb." There they stood, beneath that memorable mount, their feasting and singing changed into bitter lamentations, their ornaments gone, the tables of testimony in fragments. Such was their condition, and Moses at once proceeds to act according to it. He could no longer own the people in their corporate character. The assembly had become entirely defiled, having set up an idol of their own making in the place of God—a calf instead of Jehovah. "And Moses took the tabernacle, and pitched itwithout the camp, afar off from the camp, and called it 'The tabernacle of the congregation.'" Thus the camp was disowned as the place of the divine presence. God was not, could not, be there. He had been displaced by a human invention. A new gathering-point was therefore set up. "And it came to pass, that every one which sought the Lord went out unto the tabernacle of the congregation, which was without the camp."
There is here a fine principle of truth, which the spiritual mind will readily apprehend. The place which Christ now occupies is "without the camp," and we are called upon to "go forth unto Him." It demands much subjection to the Word to be able, with accuracy, to know what "the camp" really is, and much spiritual power to be able to go forth from it: and still more to be able, while "faroff from it," to act towards those in it in the combined power of holiness and grace;—holiness, which separates from the defilement of the camp; grace, which enables us to act toward those who are involved therein.
"And the Lord spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp; but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle." Moses exhibits a higher degree of spiritual energy than his servant Joshua. It is much easier to assume a position of separation from the camp than to act aright towards those within.
"And Moses said unto the Lord, 'See, Thou sayest unto me. Bring up this people; and Thou hast not let me know whom Thou wilt send with me; yet Thou hast said, I know thee by name, and thou hast also found grace in My sight.'" Moses entreats the accompanying presence of Jehovah, as a proof of their having foundgracein His sight. Were it a question of merejustice, He could only consume them by coming in their midst, because they were "a stiff-necked people;" but directly He speaks of grace, in connection with the mediator, the very stiff-neckedness of the people is made a plea for demanding His presence.—"If now I have found grace in Thy sight, O Lord, let my Lord, I pray Thee, go among us;for it is a stiff-necked people; and pardon our iniquity and our sin, and take us for Thine inheritance." This is touchingly beautiful. A "stiff-necked people" demanded theboundless grace and exhaustless patience of God. None but He could bear with them.
"And He said, 'My presence shall go with thee, and I will give thee rest.'" Precious portion! Precious hope! The presence of God with us, all the desert through, and everlasting rest at the end! Grace to meet our present need, and glory as our future portion! Well may our satisfied hearts exclaim, "It is enough, my precious Lord."
In chapter xxxiv. the second set of tables is given, not to be broken, like the first, but to be hidden in the ark, above which, as already noticed, Jehovah was to take His place, as Lord of all the earth, in moral government. "And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto Mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, 'The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation.'" This, be it remembered, is God as seen in His moral government of the world, and not as He is seen in the cross—not as He shines in the face of JesusChrist—not as He is proclaimed in the gospel of His grace. The following is an exhibition of God in the gospel: "And all things are of God,who hath reconciled us to Himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ,reconciling the world unto Himself, NOT IMPUTING their trespasses unto them; and hath committed unto usthe word of reconciliation." (2 Cor. v. 18, 19.) "Not clearing" and "not imputing" present two totally different ideas of God. "Visiting iniquities" and canceling them are not the same thing. The former is God in government, the latter is God in the gospel. In 2 Cor. iii. the apostle contrasts the "ministration" recorded in Exodus xxxiv. with "the ministration" of the gospel. My reader would do well to study that chapter with care. From it he will learn that any one who regards the view of God's character given to Moses on Mount Horeb as unfolding the gospel, must have a very defective apprehension indeed of what the gospel is. Neither in creation nor yet in moral government do I or can I read the deep secrets of the Father's bosom. Could the prodigal have found his place in the arms of the One revealed on Mount Sinai? Could John have leaned his head on the bosom of that One? Surely not. But God has revealed Himself in the face of Jesus Christ. He has told out, in divine harmony, all His attributes in the work of the cross. There "Mercy and Truth have met together, Righteousness and Peace have kissed each other." Sin is perfectly put away,and the believing sinner perfectly justified, "BY THE BLOOD OF THE CROSS." When we get a view of God as thus unfolded, we have only, like Moses, to "bow our head toward the earth and worship;"—suited attitude for a pardoned and accepted sinner in the presence of God!
These chapters contain a recapitulation of the various parts of the tabernacle and its furniture; and inasmuch as I have already given what I believe to be the import of the more prominent parts, I will not add more. There are, however, two things in this section from which we may deduce most profitable instruction, and these are, (first)the voluntary devotednessand (secondly)the implicit obedienceof the people with respect to the work of the tabernacle of the congregation.
And first, as to their voluntary devotedness, we read, "And all the congregation of the children of Israel departed from the presence of Moses. And they came, every onewhose heart stirred him up, and every one whomhis spirit made willing, and they broughtthe Lord's offeringto the work of the tabernacle of the congregation, and for all His service, and for the holy garments. And they came, both men and women,as many as were willing-hearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered offered an offering of gold unto the Lord.And every man with whom was found blue, and purple, and scarlet, and fine linen, and goats' hair, and red skins of rams, and badgers' skins, brought them. Every one that did offer an offering of silver and brass, brought the Lord's offering: and every man with whom was found shittim wood, for any work of the service, brought it. And all the women that were wise-hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen. And all the womenwhose heart stirred them upin 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 broughta willing offeringuntothe Lord, every man and woman,whose heart made them willingto bring, for all manner of work which the Lord had commanded to be made by the hand of Moses." (Chap. xxxv. 20-29.) And, again, we read, "And all the wise men that wrought all the work of the sanctuary, came every man from his work which they made; and they spake unto Moses, saying, 'The people bringmuch more than enoughfor the service of the work, which the Lord commanded to make.'... For the stuff they had was sufficient for all the work to make it, and too much." (Ver. 4-7.)
A lovely picture this of devotedness to the work of the sanctuary! It needed no effort to move the hearts of the people to give, no earnest appeals, noimpressive arguments. Oh, no! their "heartsstirred them up." This was the true way. The streams of voluntary devotedness flowed from within. "Rulers," "men," "women,"—all felt it to be their sweet privilege to give to the Lord, not with a narrow heart or niggard hand, but after such a princely fashion that they had "enough, and too much."
Then, as totheir implicit obedience, we read, "According to all that the Lord commanded Moses, so the children of Israel made all the work. And Moses did look upon all the work, and, behold,they had done it as the Lord had commanded, even so had they done it: and Moses blessed them." (Chap. xxxix. 42, 43.) The Lord had given the most minute instructions concerning the entire work of the tabernacle. Every pin, every socket, every loop, every tach, was accurately set forth. There was no room left for man's expediency, his reason, or his common sense. Jehovah did not give a great outline and leave man to fill it up. He left no margin whatever in which man might enter his regulations. By no means. "'See,' saith He, 'that thou makeall things according to the pattern showed to thee in the mount.'" (Exod. xxv. 40; xxvi. 30; Heb. viii. 5.) This left no room for human device. If man had been allowed to make a single pin, that pin would most assuredly have been out of place in the judgment of God. We can see what man's "graving tool" produces in chapter xxxii. Thank God, it had no place in the tabernacle. They did, in this matter, just what they were told—nothing more, nothing less. Salutarylesson this for the professing church! There are many things in the history of Israel which we should earnestly seek to avoid,—their impatient murmurings, their legal vows, and their idolatry; but in those two things may we imitate them. May our devotedness be more whole-hearted, and our obedience more implicit! We may safely assert that if all had not been done "according to the pattern showed in the mount," we should not have to read, "then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle." (Chap. xl. 34, 35.) The tabernacle was in all respects according tothe divine pattern, and therefore it could be filled withthe divine glory.
There is a volume of instruction in this. We are too prone to regard the Word of God as insufficient for the most minute details connected with His worship and service. This is a great mistake—a mistake which has proved the fruitful source of evils and errors in the professing church. The Word of God is amply sufficient for every thing, whether as regards personal salvation and walk, or the order and rule of the assembly. "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may beperfect, thoroughly furnisheduntoall good works." (2 Tim. iii. 16, 17.) This settles the question. If the Word of God furnishesa manthoroughlyunto "allgood works," it follows, as a necessary consequence, that whatever I find not in its pages cannot possibly be a good work. And, further, be it remembered, that the divine glory cannot connect itself with aught that is not according to the divine pattern.
Beloved reader, we have now traveled together through this most precious book. We have, I fondly hope, reaped some profit from our study. I trust we have gathered up some refreshing thoughts of Jesus and His sacrifice as we passed along. Feeble, indeed, must be our most vigorous thoughts, and shallow our deepest apprehensions, as to the mind of God in all that this book contains. It is happy to remember that, through grace, we are on our way to that glory where we shall know even as we are known, and where we shall bask in the sunshine of His countenance who is the beginning and ending of the ways of God, whether in creation, in providence, or redemption. To Him I do most affectionately commend you, in body, soul, and spirit. May you know the deep blessedness of having your portion in Christ, and be kept in patient waiting for His glorious advent. Amen.
C. H. M.
FOOTNOTES:[1]Now six.[2]In Stephen's address to the council at Jerusalem, there is an allusion to Moses' acting, to which it may be well to advert. "And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian; for he supposed his brethren would have understood how that God by his hand would deliver them; but they understood not." (Acts vii. 23-35.) It is evident that Stephen's object, in his entire address, was to bring the history of the nation to bear upon the consciences of those whom he had before him; and it would have been quite foreign to this object, and at variance with the Spirit's rule in the New Testament, to raise a question as to whether Moses had not acted before the divinely appointed time.Moreover, he merely says, "it came into his heart to visit his brethren." He does not say that God sent him,at that time. Nor does this, in the least, touch the question of the moral condition of those who rejected him. "They understood not." This was the fact as to them, whatever Moses might have personally to learn in the matter. The spiritual mind can have no difficulty in apprehending this.Looking at Moses typically, we can see the mission of Christ to Israel, and their rejection of Him, and refusal to have Him to reign over them. On the other hand, looking at Moses personally, we find that he, like others, made mistakes and displayed infirmities,—sometimes went too fast and sometimes too slow. All this is easily understood, and only tends to magnify the infinite grace and exhaustless patience of God.[3]There are two distinct unities spoken of in John xvii. 21, 23. The first is that unity which the Church is responsible to have maintained, but in which she has utterly failed. The second is that unity which God will infallibly accomplish, and which He will manifest in glory. If the reader will turn to the passage, he will at once see the difference, both as to character and result, of the two.[4]Let not my reader suppose for a moment that the design of the above remarks is to detract from the value of really useful information, or the proper culture of the mental powers. By no means. If, for example, he is a parent, let him store his child's mind with useful knowledge; let him teach him everything which may, hereafter, turn to account in the Master's service: let him not burden him with aught which he would have to "lay aside" in running his Christian course, nor conduct him, for educational purposes, through a region from which it is well-nigh impossible to come forth with an unsoiled mind. You might just as well shut him up for ten years in a coal mine in order to qualify him for discussing the properties of light and shade, as cause him to wade through the mire of a heathen mythology in order to fit him for the interpretation of the oracles of God, or prepare him for feeding the flock of Christ.[5]The word "abomination" has reference to that which the Egyptians worshiped.[6]There is a vast difference between the divine method of dealing with the heathen (Rom. i.) and with the rejecters of the gospel. (2 Thess. i. ii.) In reference to the former, we read, "And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind:" but with respect to the latter, the word is, "Because they received not the love ofthe truththat they mightbe saved, ... God shall send them strong delusion, that they should believea lie; that they all mightbe damned." The heathen refuse the testimony of creation, and are therefore left to themselves. The rejecters of the gospel refuse the full blaze of light which shines from the cross, and therefore "a strong delusion" will, ere long, be sent from God upon them. This is deeply solemn for an age like this, in the which there is so much light and so much profession.[7]It is interesting to see that by nature we are ranked with an unclean animal; by grace we are associated with Christ the spotless Lamb. There can be nothing lower than the place which belongs to us by nature: nothing higher than that which belongs to us by grace. Look, for example, at an ass with his neck broken; there is what an unredeemed man is worth. Look at "the precious blood of Christ;" there is what a redeemed man is worth. "Unto you that believe is the preciousness." That is, all who are washed in the blood partake of Christ's preciousness. As He is "a living stone," they are "living stones;" as He is "a precious stone," they are "precious stones." They get life and preciousness all from Him and in Him. They are as He is. Every stone in the edifice is precious, because purchased at no less a price than "the blood of the Lamb." May the people of God know more fully their place and privileges in Christ![8]There is a wide moral difference between Egypt and Babylon, which it is important to understand. Egypt was that out of which Israel came; Babylon was that into which they were afterwards carried. (Comp. Amos v. 25-27 with Acts vii. 42, 43.) Egypt expresses what man has made of the world; Babylon expresses what Satan has made, is making, or will make, of the professing church. Hence, we are not only surrounded with thecircumstancesof Egypt, but also by the moralprinciplesof Babylon.This renders our "days" what the Holy Ghost has termed "perilous" (χαλεποι—"difficult"). It demands a special energy of the Spirit of God, and complete subjection to the authority of the Word, to enable one to meet the combined influence of the realities of Egypt and the spirit and principles of Babylon. The former meet the natural desires of the heart; while the latter connect themselves with, and address themselves to, thereligiousnessof nature, which gives them a peculiar hold upon the heart. Man is a religious being, and peculiarly susceptible of the influences which arise from music, sculpture, painting, and pompous rites and ceremonies. When these things stand connected with the full supply of all his natural wants—yea, with all the ease and luxury of life, nothing but the mighty power of God's Word and Spirit can keep one true to Christ.We should also remark that there is a vast difference between the destinies of Egypt and those of Babylon. The nineteenth of Isaiah sets before us the blessings that are in store for Egypt. It concludes thus: "And the Lord shall smite Egypt; He shall smite and heal it; and they shall return even to the Lord, and He shall be entreated of them, and shall heal them.... In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land; whom the Lord of Hosts shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance." (Ver. 22-25.)Very different is the close of Babylon's history, whether viewed as a literal city or a spiritual system.—"I will also make it a possession for the bittern, and pools of water; and I will sweep it with the besom of destruction, saith the Lord of Hosts." (Isaiah xiv. 23.) "It shall never be inhabited, neither shall it be dwelt in from generation to generation." (Isaiah xiii. 20.) So much for Babylon literally; and looking at it from a mystic or spiritual point of view, we read its destiny in Rev. xviii. The entire chapter is a description of Babylon, and it concludes thus: "A strong angel took up a stone, like a great millstone, and cast it into the sea, saying, 'Thus, with violence shall that great city Babylon be thrown down, and shall be found no more at all.'" (Ver. 21.)With what immense solemnity should those words fall upon the ears of all who are in any wise connected with Babylon—that is to say, with the false, professing church,—"Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues"! (Rev. xviii. 5.) The "power" of the Holy Ghost will necessarily produce, or express itself in, a certain "form," and the enemy's aim has ever been to rob the professing church of the power, while he leads her to cling to and perpetuate the form—to stereotype the form when all the spirit and life has passed away. Thus he builds the spiritual Babylon. The stones of which this city is built are lifeless professors; and the slime or mortar which binds these stones together is "a form of godliness without the power."Oh! my beloved reader, let us see to it that we fully, clearly, and influentially understand these things.[9]My reader will find it profitable to turn to the sixth of John, and prayerfully meditate upon it, in connection with the subject of the manna. The passover being near, Jesus feeds the multitude, and then takes His departure to a mountain, there to be alone. From thence He comes to the relief of His distressed people tossed upon the troubled waters. After this, He unfolds the doctrine of His Person and work, and declares how He was to give His flesh for the life of the world, and that none could have life save by eating His flesh and drinking His blood. Finally, He speaks of Himself as ascending up where He was before and of the quickening power of the Holy Ghost. It is, indeed, a rich and copious chapter, in which the spiritual reader will find a vast fund of truth for the comfort and edification of his soul.[10]For further exposition of the law, and also of the doctrine of the Sabbath, the reader is referred to a tract entitled "A Scriptural Inquiry into the True Nature of the Sabbath, the Law, and the Christian Ministry."[11]I would here observe, once for all, that the feasts referred to in chapter xxiii. 14-19, and the offerings in chapter xxix, being brought out, in all their fullness and detail, in the book of Leviticus, I shall reserve them until we come to dwell upon the contents of that singularly rich and interesting book.[12]The expression, "whiteandclean," gives peculiar force and beauty to the type which the Holy Ghost has presented in the "fine twined linen." Indeed, there could not be a more appropriate emblem of spotless manhood.[13]It is needless to remark that there is divine appropriateness, as well as significancy, in all the figures presented to us in the Word. Thus, the "pomegranate," when opened, is found to consist of a number of seeds, contained in aredfluid. Surely this has a voice. Let spirituality, not imagination, judge.[14]The ear, the hand, and the foot, are all consecrated to God in the power of accomplished atonement, and by the energy of the Holy Ghost.[15]Literally, "sin excepted" (χωÏις αμαÏτιςχωÏις αμαÏτις);i.e., He was tempted—tested and tried—in every way from without, sin excepted, for sin was not in Him.[16]It is interesting to note the position of this most solemn and startling denunciation. It occurs at the close of a long epistle in the progress of which the apostle had to rebuke some of the grossest practical evils and doctrinal errors. How solemn, therefore, how full of meaning the fact, that when he comes to pronounce his anathema, it is not hurled at those who had introduced those errors and evils, but at the man who loves not the Lord Jesus Christ! Why is this? Is it because the Spirit of God makes little of errors and evils? Surely not: the entire epistle unfolds His thoughts as to these. But the truth is, when the heart is filled with love to the Lord Jesus Christ, there is an effectual safeguard against all manner of false doctrine and evil practice. If a man does not love Christ, there is no accounting for the notions he may adopt, or the course he may pursue. Hence the form and the position of the apostolic anathema.
[1]Now six.
[1]Now six.
[2]In Stephen's address to the council at Jerusalem, there is an allusion to Moses' acting, to which it may be well to advert. "And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian; for he supposed his brethren would have understood how that God by his hand would deliver them; but they understood not." (Acts vii. 23-35.) It is evident that Stephen's object, in his entire address, was to bring the history of the nation to bear upon the consciences of those whom he had before him; and it would have been quite foreign to this object, and at variance with the Spirit's rule in the New Testament, to raise a question as to whether Moses had not acted before the divinely appointed time.Moreover, he merely says, "it came into his heart to visit his brethren." He does not say that God sent him,at that time. Nor does this, in the least, touch the question of the moral condition of those who rejected him. "They understood not." This was the fact as to them, whatever Moses might have personally to learn in the matter. The spiritual mind can have no difficulty in apprehending this.Looking at Moses typically, we can see the mission of Christ to Israel, and their rejection of Him, and refusal to have Him to reign over them. On the other hand, looking at Moses personally, we find that he, like others, made mistakes and displayed infirmities,—sometimes went too fast and sometimes too slow. All this is easily understood, and only tends to magnify the infinite grace and exhaustless patience of God.
[2]In Stephen's address to the council at Jerusalem, there is an allusion to Moses' acting, to which it may be well to advert. "And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian; for he supposed his brethren would have understood how that God by his hand would deliver them; but they understood not." (Acts vii. 23-35.) It is evident that Stephen's object, in his entire address, was to bring the history of the nation to bear upon the consciences of those whom he had before him; and it would have been quite foreign to this object, and at variance with the Spirit's rule in the New Testament, to raise a question as to whether Moses had not acted before the divinely appointed time.
Moreover, he merely says, "it came into his heart to visit his brethren." He does not say that God sent him,at that time. Nor does this, in the least, touch the question of the moral condition of those who rejected him. "They understood not." This was the fact as to them, whatever Moses might have personally to learn in the matter. The spiritual mind can have no difficulty in apprehending this.
Looking at Moses typically, we can see the mission of Christ to Israel, and their rejection of Him, and refusal to have Him to reign over them. On the other hand, looking at Moses personally, we find that he, like others, made mistakes and displayed infirmities,—sometimes went too fast and sometimes too slow. All this is easily understood, and only tends to magnify the infinite grace and exhaustless patience of God.
[3]There are two distinct unities spoken of in John xvii. 21, 23. The first is that unity which the Church is responsible to have maintained, but in which she has utterly failed. The second is that unity which God will infallibly accomplish, and which He will manifest in glory. If the reader will turn to the passage, he will at once see the difference, both as to character and result, of the two.
[3]There are two distinct unities spoken of in John xvii. 21, 23. The first is that unity which the Church is responsible to have maintained, but in which she has utterly failed. The second is that unity which God will infallibly accomplish, and which He will manifest in glory. If the reader will turn to the passage, he will at once see the difference, both as to character and result, of the two.
[4]Let not my reader suppose for a moment that the design of the above remarks is to detract from the value of really useful information, or the proper culture of the mental powers. By no means. If, for example, he is a parent, let him store his child's mind with useful knowledge; let him teach him everything which may, hereafter, turn to account in the Master's service: let him not burden him with aught which he would have to "lay aside" in running his Christian course, nor conduct him, for educational purposes, through a region from which it is well-nigh impossible to come forth with an unsoiled mind. You might just as well shut him up for ten years in a coal mine in order to qualify him for discussing the properties of light and shade, as cause him to wade through the mire of a heathen mythology in order to fit him for the interpretation of the oracles of God, or prepare him for feeding the flock of Christ.
[4]Let not my reader suppose for a moment that the design of the above remarks is to detract from the value of really useful information, or the proper culture of the mental powers. By no means. If, for example, he is a parent, let him store his child's mind with useful knowledge; let him teach him everything which may, hereafter, turn to account in the Master's service: let him not burden him with aught which he would have to "lay aside" in running his Christian course, nor conduct him, for educational purposes, through a region from which it is well-nigh impossible to come forth with an unsoiled mind. You might just as well shut him up for ten years in a coal mine in order to qualify him for discussing the properties of light and shade, as cause him to wade through the mire of a heathen mythology in order to fit him for the interpretation of the oracles of God, or prepare him for feeding the flock of Christ.
[5]The word "abomination" has reference to that which the Egyptians worshiped.
[5]The word "abomination" has reference to that which the Egyptians worshiped.
[6]There is a vast difference between the divine method of dealing with the heathen (Rom. i.) and with the rejecters of the gospel. (2 Thess. i. ii.) In reference to the former, we read, "And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind:" but with respect to the latter, the word is, "Because they received not the love ofthe truththat they mightbe saved, ... God shall send them strong delusion, that they should believea lie; that they all mightbe damned." The heathen refuse the testimony of creation, and are therefore left to themselves. The rejecters of the gospel refuse the full blaze of light which shines from the cross, and therefore "a strong delusion" will, ere long, be sent from God upon them. This is deeply solemn for an age like this, in the which there is so much light and so much profession.
[6]There is a vast difference between the divine method of dealing with the heathen (Rom. i.) and with the rejecters of the gospel. (2 Thess. i. ii.) In reference to the former, we read, "And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind:" but with respect to the latter, the word is, "Because they received not the love ofthe truththat they mightbe saved, ... God shall send them strong delusion, that they should believea lie; that they all mightbe damned." The heathen refuse the testimony of creation, and are therefore left to themselves. The rejecters of the gospel refuse the full blaze of light which shines from the cross, and therefore "a strong delusion" will, ere long, be sent from God upon them. This is deeply solemn for an age like this, in the which there is so much light and so much profession.
[7]It is interesting to see that by nature we are ranked with an unclean animal; by grace we are associated with Christ the spotless Lamb. There can be nothing lower than the place which belongs to us by nature: nothing higher than that which belongs to us by grace. Look, for example, at an ass with his neck broken; there is what an unredeemed man is worth. Look at "the precious blood of Christ;" there is what a redeemed man is worth. "Unto you that believe is the preciousness." That is, all who are washed in the blood partake of Christ's preciousness. As He is "a living stone," they are "living stones;" as He is "a precious stone," they are "precious stones." They get life and preciousness all from Him and in Him. They are as He is. Every stone in the edifice is precious, because purchased at no less a price than "the blood of the Lamb." May the people of God know more fully their place and privileges in Christ!
[7]It is interesting to see that by nature we are ranked with an unclean animal; by grace we are associated with Christ the spotless Lamb. There can be nothing lower than the place which belongs to us by nature: nothing higher than that which belongs to us by grace. Look, for example, at an ass with his neck broken; there is what an unredeemed man is worth. Look at "the precious blood of Christ;" there is what a redeemed man is worth. "Unto you that believe is the preciousness." That is, all who are washed in the blood partake of Christ's preciousness. As He is "a living stone," they are "living stones;" as He is "a precious stone," they are "precious stones." They get life and preciousness all from Him and in Him. They are as He is. Every stone in the edifice is precious, because purchased at no less a price than "the blood of the Lamb." May the people of God know more fully their place and privileges in Christ!
[8]There is a wide moral difference between Egypt and Babylon, which it is important to understand. Egypt was that out of which Israel came; Babylon was that into which they were afterwards carried. (Comp. Amos v. 25-27 with Acts vii. 42, 43.) Egypt expresses what man has made of the world; Babylon expresses what Satan has made, is making, or will make, of the professing church. Hence, we are not only surrounded with thecircumstancesof Egypt, but also by the moralprinciplesof Babylon.This renders our "days" what the Holy Ghost has termed "perilous" (χαλεποι—"difficult"). It demands a special energy of the Spirit of God, and complete subjection to the authority of the Word, to enable one to meet the combined influence of the realities of Egypt and the spirit and principles of Babylon. The former meet the natural desires of the heart; while the latter connect themselves with, and address themselves to, thereligiousnessof nature, which gives them a peculiar hold upon the heart. Man is a religious being, and peculiarly susceptible of the influences which arise from music, sculpture, painting, and pompous rites and ceremonies. When these things stand connected with the full supply of all his natural wants—yea, with all the ease and luxury of life, nothing but the mighty power of God's Word and Spirit can keep one true to Christ.We should also remark that there is a vast difference between the destinies of Egypt and those of Babylon. The nineteenth of Isaiah sets before us the blessings that are in store for Egypt. It concludes thus: "And the Lord shall smite Egypt; He shall smite and heal it; and they shall return even to the Lord, and He shall be entreated of them, and shall heal them.... In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land; whom the Lord of Hosts shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance." (Ver. 22-25.)Very different is the close of Babylon's history, whether viewed as a literal city or a spiritual system.—"I will also make it a possession for the bittern, and pools of water; and I will sweep it with the besom of destruction, saith the Lord of Hosts." (Isaiah xiv. 23.) "It shall never be inhabited, neither shall it be dwelt in from generation to generation." (Isaiah xiii. 20.) So much for Babylon literally; and looking at it from a mystic or spiritual point of view, we read its destiny in Rev. xviii. The entire chapter is a description of Babylon, and it concludes thus: "A strong angel took up a stone, like a great millstone, and cast it into the sea, saying, 'Thus, with violence shall that great city Babylon be thrown down, and shall be found no more at all.'" (Ver. 21.)With what immense solemnity should those words fall upon the ears of all who are in any wise connected with Babylon—that is to say, with the false, professing church,—"Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues"! (Rev. xviii. 5.) The "power" of the Holy Ghost will necessarily produce, or express itself in, a certain "form," and the enemy's aim has ever been to rob the professing church of the power, while he leads her to cling to and perpetuate the form—to stereotype the form when all the spirit and life has passed away. Thus he builds the spiritual Babylon. The stones of which this city is built are lifeless professors; and the slime or mortar which binds these stones together is "a form of godliness without the power."Oh! my beloved reader, let us see to it that we fully, clearly, and influentially understand these things.
[8]There is a wide moral difference between Egypt and Babylon, which it is important to understand. Egypt was that out of which Israel came; Babylon was that into which they were afterwards carried. (Comp. Amos v. 25-27 with Acts vii. 42, 43.) Egypt expresses what man has made of the world; Babylon expresses what Satan has made, is making, or will make, of the professing church. Hence, we are not only surrounded with thecircumstancesof Egypt, but also by the moralprinciplesof Babylon.
This renders our "days" what the Holy Ghost has termed "perilous" (χαλεποι—"difficult"). It demands a special energy of the Spirit of God, and complete subjection to the authority of the Word, to enable one to meet the combined influence of the realities of Egypt and the spirit and principles of Babylon. The former meet the natural desires of the heart; while the latter connect themselves with, and address themselves to, thereligiousnessof nature, which gives them a peculiar hold upon the heart. Man is a religious being, and peculiarly susceptible of the influences which arise from music, sculpture, painting, and pompous rites and ceremonies. When these things stand connected with the full supply of all his natural wants—yea, with all the ease and luxury of life, nothing but the mighty power of God's Word and Spirit can keep one true to Christ.
We should also remark that there is a vast difference between the destinies of Egypt and those of Babylon. The nineteenth of Isaiah sets before us the blessings that are in store for Egypt. It concludes thus: "And the Lord shall smite Egypt; He shall smite and heal it; and they shall return even to the Lord, and He shall be entreated of them, and shall heal them.... In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land; whom the Lord of Hosts shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance." (Ver. 22-25.)
Very different is the close of Babylon's history, whether viewed as a literal city or a spiritual system.—"I will also make it a possession for the bittern, and pools of water; and I will sweep it with the besom of destruction, saith the Lord of Hosts." (Isaiah xiv. 23.) "It shall never be inhabited, neither shall it be dwelt in from generation to generation." (Isaiah xiii. 20.) So much for Babylon literally; and looking at it from a mystic or spiritual point of view, we read its destiny in Rev. xviii. The entire chapter is a description of Babylon, and it concludes thus: "A strong angel took up a stone, like a great millstone, and cast it into the sea, saying, 'Thus, with violence shall that great city Babylon be thrown down, and shall be found no more at all.'" (Ver. 21.)
With what immense solemnity should those words fall upon the ears of all who are in any wise connected with Babylon—that is to say, with the false, professing church,—"Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues"! (Rev. xviii. 5.) The "power" of the Holy Ghost will necessarily produce, or express itself in, a certain "form," and the enemy's aim has ever been to rob the professing church of the power, while he leads her to cling to and perpetuate the form—to stereotype the form when all the spirit and life has passed away. Thus he builds the spiritual Babylon. The stones of which this city is built are lifeless professors; and the slime or mortar which binds these stones together is "a form of godliness without the power."
Oh! my beloved reader, let us see to it that we fully, clearly, and influentially understand these things.
[9]My reader will find it profitable to turn to the sixth of John, and prayerfully meditate upon it, in connection with the subject of the manna. The passover being near, Jesus feeds the multitude, and then takes His departure to a mountain, there to be alone. From thence He comes to the relief of His distressed people tossed upon the troubled waters. After this, He unfolds the doctrine of His Person and work, and declares how He was to give His flesh for the life of the world, and that none could have life save by eating His flesh and drinking His blood. Finally, He speaks of Himself as ascending up where He was before and of the quickening power of the Holy Ghost. It is, indeed, a rich and copious chapter, in which the spiritual reader will find a vast fund of truth for the comfort and edification of his soul.
[9]My reader will find it profitable to turn to the sixth of John, and prayerfully meditate upon it, in connection with the subject of the manna. The passover being near, Jesus feeds the multitude, and then takes His departure to a mountain, there to be alone. From thence He comes to the relief of His distressed people tossed upon the troubled waters. After this, He unfolds the doctrine of His Person and work, and declares how He was to give His flesh for the life of the world, and that none could have life save by eating His flesh and drinking His blood. Finally, He speaks of Himself as ascending up where He was before and of the quickening power of the Holy Ghost. It is, indeed, a rich and copious chapter, in which the spiritual reader will find a vast fund of truth for the comfort and edification of his soul.
[10]For further exposition of the law, and also of the doctrine of the Sabbath, the reader is referred to a tract entitled "A Scriptural Inquiry into the True Nature of the Sabbath, the Law, and the Christian Ministry."
[10]For further exposition of the law, and also of the doctrine of the Sabbath, the reader is referred to a tract entitled "A Scriptural Inquiry into the True Nature of the Sabbath, the Law, and the Christian Ministry."
[11]I would here observe, once for all, that the feasts referred to in chapter xxiii. 14-19, and the offerings in chapter xxix, being brought out, in all their fullness and detail, in the book of Leviticus, I shall reserve them until we come to dwell upon the contents of that singularly rich and interesting book.
[11]I would here observe, once for all, that the feasts referred to in chapter xxiii. 14-19, and the offerings in chapter xxix, being brought out, in all their fullness and detail, in the book of Leviticus, I shall reserve them until we come to dwell upon the contents of that singularly rich and interesting book.
[12]The expression, "whiteandclean," gives peculiar force and beauty to the type which the Holy Ghost has presented in the "fine twined linen." Indeed, there could not be a more appropriate emblem of spotless manhood.
[12]The expression, "whiteandclean," gives peculiar force and beauty to the type which the Holy Ghost has presented in the "fine twined linen." Indeed, there could not be a more appropriate emblem of spotless manhood.
[13]It is needless to remark that there is divine appropriateness, as well as significancy, in all the figures presented to us in the Word. Thus, the "pomegranate," when opened, is found to consist of a number of seeds, contained in aredfluid. Surely this has a voice. Let spirituality, not imagination, judge.
[13]It is needless to remark that there is divine appropriateness, as well as significancy, in all the figures presented to us in the Word. Thus, the "pomegranate," when opened, is found to consist of a number of seeds, contained in aredfluid. Surely this has a voice. Let spirituality, not imagination, judge.
[14]The ear, the hand, and the foot, are all consecrated to God in the power of accomplished atonement, and by the energy of the Holy Ghost.
[14]The ear, the hand, and the foot, are all consecrated to God in the power of accomplished atonement, and by the energy of the Holy Ghost.
[15]Literally, "sin excepted" (χωÏις αμαÏτιςχωÏις αμαÏτις);i.e., He was tempted—tested and tried—in every way from without, sin excepted, for sin was not in Him.
[15]Literally, "sin excepted" (χωÏις αμαÏτιςχωÏις αμαÏτις);i.e., He was tempted—tested and tried—in every way from without, sin excepted, for sin was not in Him.
[16]It is interesting to note the position of this most solemn and startling denunciation. It occurs at the close of a long epistle in the progress of which the apostle had to rebuke some of the grossest practical evils and doctrinal errors. How solemn, therefore, how full of meaning the fact, that when he comes to pronounce his anathema, it is not hurled at those who had introduced those errors and evils, but at the man who loves not the Lord Jesus Christ! Why is this? Is it because the Spirit of God makes little of errors and evils? Surely not: the entire epistle unfolds His thoughts as to these. But the truth is, when the heart is filled with love to the Lord Jesus Christ, there is an effectual safeguard against all manner of false doctrine and evil practice. If a man does not love Christ, there is no accounting for the notions he may adopt, or the course he may pursue. Hence the form and the position of the apostolic anathema.
[16]It is interesting to note the position of this most solemn and startling denunciation. It occurs at the close of a long epistle in the progress of which the apostle had to rebuke some of the grossest practical evils and doctrinal errors. How solemn, therefore, how full of meaning the fact, that when he comes to pronounce his anathema, it is not hurled at those who had introduced those errors and evils, but at the man who loves not the Lord Jesus Christ! Why is this? Is it because the Spirit of God makes little of errors and evils? Surely not: the entire epistle unfolds His thoughts as to these. But the truth is, when the heart is filled with love to the Lord Jesus Christ, there is an effectual safeguard against all manner of false doctrine and evil practice. If a man does not love Christ, there is no accounting for the notions he may adopt, or the course he may pursue. Hence the form and the position of the apostolic anathema.
Transcriber's note:Variations in spelling, punctuation and hyphenation have been retained except in obvious cases of typographical error.Page 167: "He got our deserts that we might get His." The transcriber has changed "deserts" to "desserts".
Variations in spelling, punctuation and hyphenation have been retained except in obvious cases of typographical error.
Page 167: "He got our deserts that we might get His." The transcriber has changed "deserts" to "desserts".