<0^"«' NOV I n 1917 SrctfoB V O > — o O Covenant of possession (Gen. ix. 1-3) ba .5 *S ,-^ 2 " S « 11 u u hi -"• «« :- > *> JH (d u > c o '■♦3 •3 a o O u H o o « 5^ M ^ X a- 3 c u u M .2 X 2 M .t: > fa •a M " C< V " •=5 X c . — c Is n c 2^ Xv 3 ** .t: S Holy Spirit (Matt, iii. 16, with Isa. Ixi. I) c V H Q c < X ": ABRAHAM (Israel) (Gen.xii.-Matt.) > X a g The Development of Sin in the Race 41 blessing of Noah on his children has been proven true by history. Canaan remains cursed until this day. Je- hovah is the God of Shem, for throughout all the ages the Jews have preserved monotheism. Japheth has en- tered into the blessings of Shem, and his descendents control the world to-day. Chapter ten gives an account of the generations of Noah, the second head of the race, just as chapter five gave the generations of Adam, the first head of the race. These genealogies are given to show the Messianic line. These tables may be looked upon, also, as God's farewell to the nations, ere He chooses Abraham 5 and yet they are a loving reminder that the nations are His, even as Israel, and that He is their Creator. This list of names is used almost unchanged in 1 Chronicles, showing that its correctness was recognized up to that time. This chapter sets forth the beginning of nations. We have here the unity, division, and dispersion of the race. The fact of the unity of the race is also set forth. All mankind has sprung from one common source. God hath made of one blood all nations that dwell on the earth (Acts xvii. 26). This is an argument for the brotherhood of man. Chapter eleven describes the building of the tower of Babel, and really belongs to chapter ten. God's com- mand to Noah and his descendents to scatter and people the earth was evidently disobeyed, for here we find con- centrated ungodliness, self-seeking, and defiance against God. Men would make a name for themselves rather than glorify God. God commanded diffusion ; men de- termined on concentration. The building of the tower of Babel was a manifestation of the defiance of God's command, the confusion of tongues an evidence of God's determination that His command to disperse should be carried out. 42 The Book of Genesis The confusion of tongues should be studied in connec- tion with the gift of tongues on the day of Pentecost (Acts ii.) and Eevelation vii. 9. Where sin abounds, grace much more abounds. One cannot read the genealogy in this chapter without being impressed with the decrease of longevity since the flood. It seems that the farther away we get from Eden, the shorter is the life of man. ^* Dying, thou shalt die." Methuselah lived nine hundred and sixty-nine years ; the longest life in this genealogy (chap, xi.) is about five hundred years; David (Psalm xc.) says, *^The days of our years are threescore years and ten ; " the average length of life to-day is thirty -three years. Notes on ^' The Nations " •• 1. Origin of Nations, Genesis ix. 18-x. 32. 2. Scattering of the Nations, Genesis xi. 1-9. 3. Babylon and Egypt founded by Ham, Genesis X. 6-20. 4. Assyria founded by Shem, Genesis x. 11, 12, 21, 31. 5. European Nation founded by Japheth, Genesis x. 2-6. r Israel, Genesis xii. 2. 6. Abraham the father of -< Many Nations, Genefiis ( xvii. 4-6. 7. All the Nations blessed in Abraham, Genesis xii. 3 j xxii. 18. 8. Nations derived from Abrahamic stock. Genesis xix. 36-38 ; xxv. 12-16 ; xxv. 1-4 ; xxxvi. 6-8. An interesting study of the doctrine of sin may be found in the chapters we have just covered (chaps, iii.-xi.) : I. Its Source (chap. iii.). II. Its Development (chaps, iv., v.). 1. In the family. Gain and Abel (chap. iv.). The Development of Sin in the Race 43 2. In society — the two lines (chap. v.). 3. In the race (chaps, v., vi.). m. The Fenalty and Punishment of Sin (chaps, vi.-xi.). 1. The flood (chaps, vi.-ix.). 2. The dispersion (chap. x.). 3. The confusion of tongues — tower of Babel (chap. xi.). PART II History of the Patriarchs The second main division of Genesis is occupied with the history of the patriarchs Abraham, Isaac, Jacob, and also with the life story of Joseph. Our study, then, of these chapters will be grouped around these four great characters : Abraham, xii.-xxv. ; Isaac, xxi.-xxviii. j Jacob, xxvii.-l. ; Joseph, xxxvii.-l. Abraham, the Father of the Faithful (Chapters xii.-xxv.) WITH Abraham begins the third probation of the race (cf. Adam, the first j Noah, the second). The study of Abraham's life is ex- ceedingly important. He alone, of all men, is called the ^* Friend of God." He is recognized as the founder of the three great religions of the world : Judaism, Chris- tianity, and Mohammedanism. Of course, he is recog- nized as the founder of Christianity only in the sense that Christ is of the seed of Abraham. The importance of Abraham in Genesis is emphasized because of the re- lation in which he stands to the Jewish people. From this point on, our attention is to be fixed, not upon individuals, but upon a chosen people. Genesis i.-xi. has been preparatory for all that follows after Genesis xii. The Cainites are all to go on their own way, building their towers, speaking against heaven, calling their lands and cities by their own names, with the inward thought that they would continue forever ; while God is gathering out of the earth a people for His name, who confess that they are pilgrims and strangers in the earth, and are seeking a better country — that is a heavenly land (Hebrews xi. 13-16). The history of Abraham centers around a series of manifestations of God, seven in number, each relating itself to some point in the patriarch's character that needed strengthening, or reaffirming a promise already given or a covenant made, and always resulting in an ad- 47 48 The Book of Genesis vanced step in the religious experience of Abraham. After visions two, three, four, six, and seven, there is recorded an episode, either historical or religious, setting forth some lapse or advance with reference to the patriarch's relation to God. The whole life of Abraham, then, can be grouped around seven divine manifestations, and five episodes in connection therewith. I. The First Manifestation of God to Abraham (xi. 31-xii. 5). This manifestation is connected with the call of Abraham to separate himself from idolatry (cf. Joshua xxiv. 3-15 ; Nehemiah ix. 7) and to surrender his life, with all of its plans and purposes, to God (xii. 1-4 ; cf. Hebrews xi. 8-17). Abraham, apparently, had two calls (xi. 31 ; xii. 1 ; cf. Acts vii. 2-4 ; Isaiah li. 2). The response to the first call seems to have been partial. When God called the second time, Abraham surrendered completely (xii. 4, 5). A threefold blessing is promised Abraham : a land, a seed, a blessing (xii. 1-3). He had left the land of his fathers, now God would be with him and be his Father (2 Corinthians vi. 14-17). Though one of the youngest of the family, his name would be made great, and the family blessing should come through him. Though child- less, his seed would be innumerable. As compensation for the surrender of his life to God, he would be the source of blessing to all the families of the earth. As God called Abraham, so He calls us to separation (2 Corinthians vi. 14-17), to surrender (Eomans xii. 5), and to put the plans of our lives in His hands (Isaiah Iv. 7 ; Ephesians ii. 10). How do we respond to this call ? Partially? If so, there will be no full blessing or vision. Abraham did not receive a full vision until he had made the full surrender. If we fully surrender, then God will make us useful and a blessing to others. Abraham, the Father of the Faithful 49 < < < o o H CO l-H > = > ± ^o The Book of Genesis 2. The Second Manifestation of God to Abraham (xii. 7-9). This vision of God was necessary, probably, because of what is said in verse six — ^' The Canaanite was then in the land.'' Courage was needed in the face of danger, if Abraham was to possess the land. The mes- sage of God is short : ^* Unto thee will I give this land." There were difficulties involved in the fulfillment of this promise : giants were in possession of the land. Abraham's response to the call of God was manifested in building an altar and in pitching his tent. The *^ altar" indicated his dependence upon God, and the ^Uent" his surrender to a pilgrim life. His tent was pitched with Bethel, the house of God, in front of him, and with Hai, a heap of ruins, behind him. Like Moses, he looked to that city that had foundations (Hebrews xi. 15, 16 ; Philippians iii. 13). There are practical lessons here for us. We, too, have enemies who contest the possession of our spiritual in- heritance. These are the *' wicked principalities and powers in the heavenly places" (Ephesians vi. 12-18). Our strength, too, must come through means. We have need to build an altar of prayer (Luke xviii. 1-8 ; Isaiah xl. 28-31). When tempted to be dazzled by the glory of the world and thus hindered in our pilgrim journey, we, as Abraham, must look away to the glories of our eternal home, and pitch our tents towards that city " not made with hands, eternal in the heavens" (2 Corinthians V. 1). The First Episode — Fgypt (xii. 10-xiii. 13; cf. chap. xx.). In a sense, Abraham backslides ; he deviates from the chosen path. We must expect to find temptations, although we are in the path of God's choosing. Even Jesus Christ was not free from temptation. But tempta- tion is not sin, nor need it become so. This is the first mention of Egypt in the Bible. Egypt Abraham, the Father of the Faithful 51 means ''to bind," " to straighten," ''to trouble." Egypt is always a type of the world. " Going down to Egypt " was not altogether like going back to Ur of the Chaldees. It was a kind of midway experience between the old life and the new. Egypt was not altogether irreligious, but it was not spiritual. The influence of this side-stepping is seen in Abraham's having to resort to lying, ex- pediency, and compromise while in Egypt. The friend of God has become the servant in the palace of Pharaoh. How are the mighty fallen ! Abraham's statement regarding his wife being his sister was a half truth, for she was his half-sister (xx. 12). A half truth, however, is a lie when it is uttered with intent to deceive, as was clearly the case with Abraham. It is interesting to note in this connection that even as far back as Abraham's time, the marriage vow was held so sacred among the Egyptians that in order to possess another man's wife, the husband must first be killed. According to twentieth century moral standards, a man's wife may be taken from him while the husband still lives, and yet we talk about evolution and the progress in the civilization of the race. Abraham's selfishness is shown by the fact that he was willing to sacrifice his wife's honour to save his own life. Just why God allowed Abraham to go down into Egypt, we do not know. He lets us follow our own way sometimes, that we may learn a needed lesson. The cause of the descent into Egypt was outwardly the famine, but, inwardly and really, it was a lack of faith in God. Abraham prospered when in Egypt, but he was not happy, and the possessions he gained while there caused him great trouble in the future. He learned that it was better to be in Canaan with famine than in Egypt with prosperity ; that it was better to " be a doorkeeper in the house of the Lord than to dwell in the tents of wicked- ^2 The Book of Genesis ness.'^ He lost his fellowship with God, and his influence with his family. He was reproached by the heathen for his inconsistency of conduct. His extreme selfishness was shown in being willing to sacrifice the honour of his wife to save his own life. He must ever afterwards have seen that look of reproach in the face of Sarah, as she re- called this incident. Abraham had no vision, no altar, no worship while he was in Egypt. It was a sore mis- take he made, and he suffered keenly for it. There are instructive lessons in this episode in the path of Abraham for us. No child of God is free from tempta- tion, yet no one needs to yield to temptation. Not temptation, but yielding to it, is sin. There is great danger to the child of God in stepping back half-way, not necessarily altogether, into the old life, but a step down from the point already reached in spiritual experi- ence. The results are compromise in living, silenced testimony, lack of influence for God, no communion or fellowship with Him, the reproach and shame of the world, and the loss of joy and peace in one's own soul. We, with Abraham, must learn the lesson that God is well able, without our diplomacy, to carry out His own plans. Abraham finally returned to Bethel. Note the expres- sion, '' went down " to Egypt, but " went up " to Bethel. He went back to the starting point. That was a brave thing to do in the face of his family, servants, and house- hold. And that is the thing for the Christian to do — to go back to the point he left, unto the place of the altar, and do the first works over again — '^back to Bethel. ^^ The sad thing about this episode is that the time spent by Abraham in Egypt was lost time and could never be regained. The time spent by the children of Israel in Egypt is reckoned as lost time. The day of their de- liverance was to be the beginning of years to them Abraham, the Father of the Faithful 53 (Exodus xii. 2). We do not really begin to live until we are made partakers of the life of God (John iii. 3, 5 ; xvii. 3 ; 1 Timothy v. 6). Lot — A Study in Backsliding — Another Episode (xiii. 5-13). The strife between the herdmen of Lot and Abraham arose over the goods they had gotten while they were in Egypt. It is supposed by some that Lot got his wife there, too, and she was the cause of much of his trouble. The name Lot is said to indicate ^^the man with the veil on " (cf. 2 Corinthians iv. 4). Certainly his eyes were blinded to real spiritual values. This incident gives us an insight into the selfishness of Lot and the magnanimity of Abraham. Lot chose the best of the land because it was good for cattle. He was too short-sighted to see that it was bad for his family. He chose ^' all the plain '^ (xiii. 10) because it was so at- tractive for its beauty. Later on we find that this plain was doomed (xix. 17), and Lot was bidden flee from it. It was to be abandoned for its danger, and was finally overthrown because of its wickedness (xix. 25). Lot is an interesting study in backsliding. Notice the gradual process. He beheld (ver. 10) ; chose (11) ; pitched his tent towards (12) ; dwelt in (xiv. 12) ; sat in the gate (xix. 1) ; lingered (xix. 15, 16) ; and was loath to leave Sodom (chap. xix.). He first went to sojourn, then he continued, and finally dwelt, in Sodom. Satan's strategy is here illustrated. He does not pluuge men all at once into sin. He leads them gradually, step by step. How careful the Christian needs to be in choos- ing a place of residence. Lot lost his family and almost his own soul ; indeed, we would have thought that was lost too, had it not been for the reference in 2 Peter ii. 7, 8. Abraham's magnanimity and peaceful disposition is here beautifully set forth. He is a good illustration of the apostle's injunction, ''Let the peace of God arbitrate 54 The Book of Genesis in your hearts" (Colossians iii. 15), and, ^'The servant of the Lord must not strive" (2 Timothy ii. 24 j. How shall quarrels between Christians be settled 1 Shall we go to law (1 Corinthians vi. 1-8) ? Or shall we yield as Abraham, trusting God to do for us that which is right and just? 3. The Third Manifestation of God to Abraham (xiii. 14-17). This vision of God was granted to Abra- ham for the reassurance of the promised blessing. It was doubtless to comfort him in the reaction which he must have suffered from his experience in Egypt and with Lot. It was also to reward him for his unselfishness in connection with the Lot episode. A personal element is introduced into this reassured promise. The land which had before been promised to his seed (xii. 7) is now promised to Abraham personally. The servants of Abra- ham, who, no doubt, had witnessed the controversy be- tween Abraham and Lot, may have been tempted to think that Abraham was foolish in allowing his nephew to get the advantage over him in the choice of land. God would teach them, as well as His servant Abraham, that the "meek shall inherit the earth." We are told in xiii. 10 that "Lot lifted up his eyes and beheld all the plain of Jordan. ' ^ We are here told (ver. 14) that God said to Abraham, "Lift up now thine eyes and look from the place where thou art northward, and southward, and eastward, and westward : For all the land which thou seest, to thee will I give it, and to thy seed forever." The Second Episode — The Battle of the Kings (chap. xiv.). It is not long since that destructive higher criticism sought to do away with the historicity of the events nar- rated in this chapter, but archeologists, in their excava- tions, have brought to light hieroglyphic writings which clearly establish their historical basis. Abraham, the Father of the Faithful 55 This incident shows Abraham as a soldier, fighting God's battles, as a man of generosity, looking after the needs of others rather than his own (ver. 24), as unworldly, in his refusing to accept the spoil of the battle, which action declared that he was not in the work of God for the money, consequently the spoils were of no interest to him. This stand he had taken in prayer and dedication to God (ver. 22 ; cf. Malachi i. 10). This incident also manifested Abraham's faith in God and zeal for His glory. He wanted no man to say that he, rather than God, had made Abraham rich. He refused the gifts of the king of Sodom because they were material, but re- ceived the blessings of Melchizedek, king of Salem, be- cause they were spiritual. He believed that God would honour him according to His word, and therefore he would acknowledge indebtedness to God only. Melchizedek. The introduction of this mysterious per- son (Melchizedek) into the narrative is interesting. It shows that even away back in that dim age there were traces of monotheism. A study of the first chapter of Eomans would indicate that the race began monotheistic, and by reason of sin, became polytheistic. Not evolu- tion, but devolution, characterizes the religious history of the race. Melchizedek is mentioned three times in the Scriptures : in history (Genesis xiv.) ; in prophecy (Psalm ex.) ; in fulfillment (Hebrews v.-vii.). There is great need to-day of the study of the types of Scripture. Bead the rebuke of the writer to the Hebrews (v. 10-14). The reference here to tithing is important. Tithing is an acknowledgment of God's ownership in what we give, and a challenge to His faithfulness in what we keep. Tithing was evidently in existence before the law of Moses. This is the first mention of it, and it is not Jew- ish, or legal. 5'6 The Book of Genesis The ^' first mention '' of things in the Bible is important to notice, because, as a rule, the characteristic features mentioned in connection therewith are usually true of every other mention of the same thing throughout the Scriptures, although more fully developed. The God of Abraham. It is interesting to notice, as a deduction from this chapter, Abraham's conception of God as revealed in this book: ^^He is the Possessor of the heavens and the earth (xiv. 22 ; xxiv. 3) ; the Sov- ereign Judge of the nations (xv. 14), and of all the earth (xviii. 25) j the Disposer of all the powers of nature (xviii. 14 ; xix. 24 ; xx. 17ff.) ; the exalted (xiv. 22) and eternal One (xxi. 33) ; the only God, a personal God in closeness of fellowship with His people (xxiv. 40, 48). He is just (xviii. 25), righteous (xviii. 19), faithful (xxiv. 27), wise (xx. 6), good (xix. 19), and merciful (xx. 6). 4. The Fourth Manifestation of God to Abraham — The Promise of a Seed and the Land Reaffirmed (xv. 1-21). This divine manifestation was doubtless for the encouragement of Abraham after the great surrender he had made in connection with Lot's choice and the battle of the kings. It was also doubtless an encouragement to the patriarch in the reaction which he must have suf- fered from the tenseness and strain of the events of chapter fourteen. There is an advance here in the promised blessing. Eeference is again made to the promised land, and its specific boundaries are mentioned in connection there- with. It was to be a future possession of Abraham's seed. Then, again, Abraham was promised a son out of his own loins. Before he had been promised a son, but not in the sense in which this promise is made. The prom- ised seed should not be Ishmael nor Eliezer (cf. for ex- Abraham, the Father of the Faithful 57 pansiou of the promise xii. 1-3, 7 ; xiii. 14-16). Abra- ham is herein shown that the promise is to extend beyond himself ; that the nation of which he is the father and its experiences are included in the promise. Abraham had asked two questions : regarding a son (ver. 3) and a land (ver. 8). These two questions God answers. So far we have had the Adamic Covenant (chap, iii.), the Noahic Covenant (chap. ix.). Now we have the Abrahamic Covenant in this chapter. The Righteousness of Faith. Abraham's attitude towards the promise of God is that of unwavering belief and faith, and this '^was counted to him for righteous- ness." Here we have another ^^ first mention" — faith. "Abraham believed God." This means that Abraham said "Amen" to God's promise — "What God says shall be." God had told Abraham that out of his loins, and by Sarah his wife, should come nations, children as num- berless as the dust of the earth and the stars of the heavens. Natural laws were against the fulfillment of such a promise. God made no explanations as to how the promise should be fulfilled. This called for faith on the part of Abraham, which he exercised. Here are three great Christian words which we do well to note : "believed," "counted," "righteousness." Paul tells us that this experience of Abraham was for our sakes (iv. 23, 25 ; Galatians iii. 6). Faith is resting upon the word of the Lord ; acting upon it. Abram showed his faith by changing his name to Abraham, which means " father of a multitude," from that very moment. He also changed his wife's name from Sara to Sarah. Faith means also to live according to the word and promise. For twenty -four years Abra- ham saw no indication of the fulfillment of this promise. He believed against all odds. To believe when we can- not see, that is faith. So we are called upon to believe 58 The Book of Genesis God's testimony regarding His Son, and our faith is counted for righteousness. Tlie Third Episode — Hagar and Ishmael (xvi. 1-16). Sarah had become impatient because of the long delay in the fulfillment of God's promise. She conceives of a scheme which she thinks will help God to fulfill His promise. According to the moral standards of the time, Sarah did no wrong in giving her maid to Abraham to wife. That was the custom of the day and was really magnanimous on her part. Of course, it was a violation of God's purpose and intention in marriage, which was monogamy — that man should be the husband of one wife (Genesis ii. 24). Probably Abraham was more to blame than Sarah for listening to and complying with her suggestions. Visions of God had been granted to Abraham that Sarah had not witnessed. Abraham should consequently have been the more spiritual of the two. Then, again, the prom- ised heir was to be of the seed of Abraham, but the promise had not yet included Sarah, specifically, as the mother of the promised son. Impatient waiting was tell- ing on Sarah, and Abraham apparently caught the spirit of impatience. The result of not waiting for God^s time was that a child was born of Hagar, the bondmaid of Sarah. She was doubtless a product of Egypt and was gotten when Abraham and Sarah went down there to sojourn. Here is another illustration of more trouble from Egypt. There are some practical lessons we may learn from this interruption — the story of Hagar and Ishmael. We should wait God's time. If He tarry, let us wait for Him. We should never listen to unspiritual people, to worldly-wise men, nor even to unspiritual Christians. Sometimes our dearest can advise us wrongly (Deute- ronomy xiii. 6-8). We should never use wrong means Abraham, the Father of the Faithful 59 for right ends. Our attention is drawn to the awful re- sults of one sin, for the whole of the Mohammedan prob- lem to-day, with its opposition to Christianity, is the fruit of this one sin. The flesh and the spirit can never get on well together (Galatians iv. 17-23). Eesults may be gotten without God's help or approval, but they al- ways bring trouble. The divine eye is an eternal detective. God knows and sees details. Did not God know that Hagar was '* Sarah's maid " ! This chapter is not a mere household incident, but a record given to show the processes through which Abraham became father to the heir of the prom- ised seed, even though the promise was long delayed. There is always something miraculous in connection with the birth of the promised seed. 5. Fifth Manifestation of God to Abraham (xvii. 1-27). This appearance of God to the patriarch is for the sake of emphasizing the promised blessing of a seed and a land, particular reference being made to the seed. There was need of just such encouragement as was con- veyed in this theophany to Abraham, for over twenty years had passed since the covenant in chapter fifteen, and thirteen years since the birth of Ishmael. There had apparently been no word from God regarding his prom- ised son and heir during these years, and Abraham is now about ninety-nine years old. Naturally the obstacles in the way of fulfillment of the promise of a seed that should be as numberless as the sands and the stars were bigger than ever. Satan himself would be very active in seekiug to put doubt into the mind of Abraham, es- pecially in connection with the line of the promised seed. It is for this reason, doubtless, that the name "El Shaddi," which means the "all-sufficient, self-sufficient, almighty God," is the name given to Jehovah in this 6o The Book of Genesis manifestation. The promise in this vision includes mul- titudes of people (ver. 6), kings and princes (vers. 16, 20). God would have Abraham know that His power and ability to fulfill His promise is absolutely unlimited. This is a lesson we, too, need to learn. There are seven things of which God is independent : First — Of numbers. One with God is a majority. One shall chase a thousand, and two shall put ten thousand to flight (cf. Leviticus xxvi. 8 ; Deuteronomy xxxii. 30 ; Judges vii. 4-7 j 2 Kings vii. 3-7). Second — Of money, wealth, and property. The silver is His and the gold is His (cf. 1 Kings xvii. 12 ; Haggai ii. 8). Third — Of time. What it would take a man a hundred or a thousand years to accomplish, God can do in a mo- ment or a day (cf. Psalm xc. 4 ; Isaiah Ixvi. 8 j 2 Peter iii. 8). Fourth — Of man's wisdom (1 Corinthians i. 20, 21 ; ii. 6-8). Fifth — Of human power (Psalm ii. ; Jeremiah xxxii. 17 ; Zechariah iv. 6 ; Daniel ii. 20-22). Sixth — Of natural law, that is, of the ordinary operp,- tion of natural forces (Exodus xiv. 22 — The Eed Sea j Daniel iii. 19-25 — The fiery furnace j vi. 22 — The lions' den). Seventh — Of all ordinary means (2 Corinthians vii. 6 ; xix. 35). The previous promise in connection with the promised land is increased — it is to be an everlasting possession. The covenant is not only with Abraham and his seed, but with their children forever. A sign of circumcision is given, not only for Abraham and his children then liv- ing, but as a sign for the children not yet born. Here is another call for faith, for Abraham himself was almost a hundred years old. Abraham, the Father of the Faithful 6l This promise sets a time for the birth of Isaac (ver. 21 J cf. xxi. 2), and names Sarah as the mother of Isaac (vers. 15-21). Both Abraham (xvii. 17, 18) and Sarah (xviii. 11-15) laugh at the announcement of so great and glorious a promise, but the laugh of credulity passed into the laugh of faith : " By faith even Sarah herself received power to conceive seed when she was past age, since she counted him faithful who had promised ; wherefore also there sprang of one, and him as good as dead, so many as the stars of heaven in multitude, and as the sand, which is by the seashore, innumerable" (Hebrews xi. 11, 12, E. v.). Isaac's name, which means ^'laughter," the change in Abraham's (xvii. 5) and Sarah's name (xvii. 15) are indications of their faith in God (cf. Komans iv. 13-22). What need there is of such faith to-day ! What is more scarce in Christianity than faith ? *^ When the Son of man cometh, shall he find faith on the earth ? ' ' How do we treat God's promises? Devoutness is common; piety is plentiful j contempt for evil is abundant ; right- eousness is everywhere manifest ; but faith — "Who hath believed our report?" "Is anything too hard for the Lord?" 6. The Sixth Manifestation of God to Abraham (chaps, xviii., xix.). These chapters record the visit of the three angels, one of whom is evidently the second Person in the Trinity, to Abraham in his tent. These heavenly messengers conveyed to the patriarch the im- pending doom of Sodom and Gomorrah. This incident is more than a lesson in hospitality, even though an exhortation to practice that grace (Hebrews xiii. 2) is based on this incident. We have here an intimation of the incarnation — the doctrine of the Augei 62 The Book of Genesis of the Lord. When a Jew to-day tells us that we blaspheme when we pray to Jesus, we may ask him who that was to whom Abraham prayed in these chapters. We have here given a glimpse into the intimate friend- ship existing between God and Abraham, and a revela- tion of the character of the patriarch. We are told that whom God foreknew, He did predestinate. God's friend- ship with Abraham was based on what He knew Abraham to be and what he would do (xviii. 19 j cf. John xv. 14, 15 ; 1 Corinthians ii. 10 ; Psalm xxv. 14). The question may be asked here. Why did God reveal the doom of Sodom and Gomorrah to Abraham? In reply we may say : First. Because Abraham had been the depository of blessing for the nations. The patriarch had undoubtedly been pondering the oft-repeated promise of God, and had come to recognize himself as in some degree responsible for the nations. Were he to waken in the morning and see Sodom and Gomorrah going up in smoke, might he not wonder why this city had been removed beyond the sphere of his blessing without his having had a chance to intercede for it. Certainly there was a reason why in this sense God felt Himself under obligation to tell Abraham about this coming disaster (cf. Amos iii. 7 ; John XV. 15). Second. It was an object lesson to Abraham's chil- dren. Abraham was a true head of a family. In setting before his children the awful results of sin, he could point them to the destruction of Sodom and Gomorrah. So in all the ages to come, the Eed Sea, which is said to cover Sodom and Gomorrah, would be a perpetual lesson and warning. Christ and the prophets refer to the destruc- tion of Sodom and Gomorrah as the wages of wickedness (Deuteronomy xxix. 22-25 ; Matthew x. 15 ; xi. 24 j Mark vi. 11). Abraham, the Father of the Faithful 63 Third. It may be that God knew that in the future years there would come scoffing critics who would at- tribute the destruction of Sodom and Gomorrah to natural causes. For this reason their destruction is predicted and foretold. The descent of meteoric stones from the sky is not a natural result of immorality. We have to do here with a supernatural act, a miracle. The destruc- tion of Sodom was the punishment for its sin. Note the words, ^^The cry of the city is great, and its sin is grievous.*' Fourth. This narrative shows the power of interces- sion. What a privilege the child of God has in being able to intercede for others ! The Christian is *^the salt of the earth. *' Who can estimate the value of a Chris- tian in the home, in society, in the city, or in the nation I God could not destroy Sodom so long as Lot — poor speci- men of a Christian though he was — abode in the city. The only thing that preserves this wicked earth now is the presence of the righteous in it. Here, then, is the power of a righteous man to intercede for others. It is worthy of note in the matter of intercession that Abra- ham, not God, surrendered first. The pity is that Abra- ham stopped asking as soon as he did. The JDestruction of Sodom and Gomorrah, The his- toricity of these facts is witnessed to by the prophets, by Christ, and by the apostles (Deuteronomy xxix. 23 ; Isaiah xiii. 19 ; Jeremiah xlix. 18 ; 1. 40 ; Lamentations iv. 6 ; Amos iv. 11 ; Luke xvii. 28-32 ; 2 Peter ii. 6 j Jude 7). The destruction of Sodom and Gomorrah was an act of justice. These cities had completed their catalogue of sins, and their sinful condition demanded their oblitera- tion (xviii. 20, 21). God had withheld the destruction of another nation previously because its cup of iniquity was not yet full (xv. 16). The grievous iniquity of 64 The Book of Genesis Sodom, an illustratiou of which is given in chapter nineteen, had put an end to the forbearance of God. We should not forget that there is a time when the patience of God ceases, and when no intercession can avail (Ezekiel xiv. 3, 14, 20; 1 John v. 16). There are certain lessons we may learn from the de- sti'uction of Sodom and Gomorrah : First. That God is not too good to punish sin (2 Peter ii. 6 ; Jude 7). Second. It is a warning for future generations and is a picture of the end of the age. There will be mockers of this truth just as there were in those days (xix. 14 ; Luke xvii. 28-32 ; 2 Peter iii. 3-10). Third. It is a picture of conditions as they will exist at the end of the age. The world will not grow better, but worse (Luke xvii. 28-32). Fourth. Lot was saved as by fire. His trust in God saved him, but his life and influence have not counted much in his favour. So will it be with many Christians (1 Corinthians iii. 12-15). Fifth. It is our duty to warn and save our loved ones if we can. Note the words in xix. 12 — **Hast thou here any besides? . . . bring them out." Sixth. One may be, like Lot's wife, ^* almost a Chris- tian," and yet lost. A man may be aroused and moved by the example of others, or by a mightier power even — an angel hand — and yet, looking back, may be lost. *' Remember Lot's wife" (Luke xvii. 32). Fourth Episode — Abraham and Abimelech (chaps, xx., xxi. 22-33). This is the story of a great sin after a great victory. Ofttimes our greatest temptations come after our greatest blessings. It was after Jesus was baptized that He was rushed into the wilderness to be tempted ol the devil. Here is the repetition of a former sin and an illnstra- Abraham, the Father of the Faithful 65 tion of the truth that what I have written I shall write again. Sin is a repeater. Each sin we commit makes the next sin easier, more necessary, and certain. It would be easier to find a perfectly innocent and sinless man than to find one that had sinned but once. One would have thought that the similar experience in chapter thirteen would have taught Abraham a lesson. Twenty years had passed since the experience in Egypt, and probably the impression of the sinfulness of the act had become deadened. How could Abraham repeat such a sin? The question may be answered by asking our- selves how we can do again the things which we know are wrong. God's restraint of sin is emphasized in this narrative in withholding Abimelech from doing wrong. God re- strains sin in the wicked when their actions would inter- fere with His redemptive purposes. It would not do for Sarah's child to be the ofifepring of Abimelech. He must be Abraham's seed. God makes the wrath of men to praise Him ; the remainder He restrains. Eomans i. 21-32 is an illustration of what happens when God with- draws His grace. Pharaoh, also, is a case in point (Eo- mans ix. 17-23). God restrains sin in the Christian by His preventing and restraining grace. In the denial of Peter, with his cursing and swearing, we see an illustra- tion of a life from which the hand of God has been tem- porarily withdrawn. Abraham's example was exceedingly bad in its effect. A child of God was chided by a heathen for his dis- loyalty and lack of trust in God. "For the name of God is blasphemed among the Gentiles through you " (Eomans ii. 24). Think of a professing Christian leading a man of the world into temptation and sin ! One wonders whether this incident of Abraham and Abimelech is not another attempt of Satan to neutralize 66 The Book of Genesis the promise with regard to the coming Messianic seed as set forth in Genesis iii. 15 (cf. Exodus i. 16-22 ; Matthew ii. 16-18). The Fulfillment of the Promise of a Son (xxi. 1-21). At last, after years of waiting, the promise of God to Abraham and Sarah is fulfilled. Isaac, the child of promise, is born. This chapter narrates the story of his early years and also the conflict and jealousy which seems to have arisen between Sarah and Hagar, resulting in Hagar's flight, taking her son Ishmael with her. Here we have the beginning of two great nations and two religions, both emanating from Abraham — Mohammed- anism, and Judaism, which found its fulfillment in Chris- tianity. Mohammed and Christ. These are in perpetual conflict one with the other. One cannot but be impressed with the absolute relia- bility of the word and promise of God. Jehovah will keep His word, even though years elapse between the announcement and fulfillment of the promise. If the vision tarry, wait for it. "Unanswered yet? The prayer your lips have pleaded In agony of heart these many years ? Does faith begin to fail, is hope departing, And think you all in vain those falling tears ? Say not the Father hath not heard your prayer ; You shall have your desire, some time, somewhere. "Unanswered yet? Though when you first presented This one petition at the Father's throne, It seemed you could not wait the time of asking, So urgent was your heart to make it known. Though years have passed since then, do not despair; The Lord will answer you some time, somewhere. Abraham, the Father of the Faithful 67 "Unanswered yet? Nay, do not say ungranted ; Perhaps your part is not yet wholly done ; The work began when first your prayer was uttered, And God will finish what He has begun ; If you will keep the incense burning there, His glory you shall see some time, somewhere. "Unanswered yet? Faith cannot be unanswered ; Her feet were firmly planted on the Rock ; Amid the wildest storm, prayer stands undaunted, Nor quails before the loudest thunder shock. She knows Omnipotence has heard her prayer, And cries, * It shall be done,' some time, somewhere.** 7. The Seventh Manifestation of God to Abraham (chaps, xxii.-xxv.). Three great facts are set before us in these chapters : First. The supreme test of Abraham' s faith — the offer- ing up of Isaac, the son in whom all the promises were to be fulfilled (xxii. 1-18). This was the supreme test of Abraham's faith. At all other times he had been given a promise to step out on, but no promise is connected with this incident. Abra- ham is told to take his son, his only son, the son in whom all the promises were to be fulfilled, and offer him for a sacrifice on Mount Moriah. This was really the last of the four great surrenders in Abraham's life, which he had been called upon to make. These surrenders were : The sacrifice of home and kindred (chap, xii.) ; the sep- aration from Lot (chap, xiii.) ; the giving up of his own plan of life (chap, xix.) ; and now the sacrifice of his only and well-beloved son Isaac. It was good for Abraham that this supreme test did not come at the beginning of his pilgrim life, but after years of communion and fellowship with God, This is a 68 The Book of Genesis mark of God's goodness and kindly consideration. ^^ The valley of the shadow of death " is not at the beginning, but in the middle, of the Twenty-third Psalm. Not until we have been well fed in green pastures, and satis- fied to the full our thirst in still waters; not until we have had soul refreshment and the blessed experience of walking in the paths of righteousness with God as our Companion, are we called upon to pass through the valley of the shadow. How good God is ! There will no temp- tation take you but such as man can bear, and *'God is faithful, who will not suffer you to be tempted above that ye are able ; but will with the temptation also make a way to escape, that ye may be able to bear if (1 Corin- thians X. 13). '^ As thy days, so shall thy strength be'' (Deuteronomy xxxiii. 25). Abraham got his greatest blessing through this the greatest of all surrenders. His servants observed the glory that shone on his face as he returned, and for this reason the proverb originated, *' In the mount of the Lord it shall be seen ^' (xxii. 14). There are some things in this narrative that need a word of explanation : First. There is the word ** tempt" — *' Now the Lord did tempt Abraham." This word is used in the Scrip- tures in at least two senses. "When used of Satan in his relations with mankind, it expresses an evil intent, and means to seduce or cause man to fall (Matthew iv. 1 ; 1 Corinthians xi. 3). In this sense, temptation cannot be attributed to God, for God never thus tempts any man (James i. 13-17). The word "tempt" used of God is to be understood in the sense of testing or proving the good that is in man, separating the wheat from the chaff, the gold from the dross ; but always in order that the wheat and the gold may be the prominent thing (Genesis xxii. 1 ; Matthew vi. 13). Abraham, the Father of the Faithful 69 Second. The command to offer up Isaac is to be under- stood literally. Abraham did not misunderstand the command of God, when, with uplifted hand, he was ready and willing to offer his son. Nor was Abraham feigning or misrepresenting when he said to his servants, ^' Abide ye here . . . and I and the lad will go yonder and worship, and come again to you'' (xxii. 5). When he used the pronoun ^* we,'' he was not using the language of dissimulation, but of victorious faith. This we are given to understand in Hebrews xi. 17-19. Could Abra- ham believe in God now without his son, as he had be- lieved before without him I Was he persuaded that God was able to raise Isaac from the dead if that was neces- sary in order for the fulfillment of His promise (Romans iv. 16, 17, 21 ; Hebrews xi. 17, 19 ; Eomans iv. 24, 25) ? Third. It is apparent that Abraham did not think it wrong to thus sacrifice his son. A knowledge of the cus- toms of the time leads us to believe that such a sacrifice was regarded as the highest virtue and the supreme test of religion. Had Abraham considered it to be wrong, he would not have done it, nor would he have considered such a voice to have been the voice of God. One some- times wonders if this sacrifice was necessary because of the probable condition of Abraham's religious experience. Is it likely that he had entertained hard thoughts of God for sending Ishmael away, and that this led him to make compensation by the glad sacrifice of Isaac ? However the command came to him, it became his conviction that God wanted him to offer up his only son. Fourth. It does seem, however, that although Abra- ham did not think the sacrifice of Isaac to be wrong, the actual slaying of Isaac would have been wrong in the sight of God. How, then, can this be reconciled with the direct command of God ? May it not be sufficient to re- ply that God meant Abraham to offer Isaac in so yo The Book of Genesis far as he himself was concerned ; that God intended that Abraham should offer Isaac in spirit only, and not in out- ward act, even though Abraham himself understood God to desire the literal sacrifice of Isaac ; that what God de- sired of Abraham was an offering of the spirit, and not of blood ? Does not the narrative bear out this view, in- asmuch as Abraham is allowed to proceed as though God actually wanted him to offer up his son literally ? In any event, it is clear that God would teach Abraham some important lessons. He would teach him the true meaning of sacrifice ; that it lay in spirit more than in act ; that the consecration of a living soul is far more impor- tant than the offering of a dead body (Eomans xii. 1). Beyond all question, God intended that Abraham should know that human sacrifice was now to receive a final blow. It is not going too far to say that God gave to the patri- arch that day a lesson in substitution and vicarious sacri- fice. May it not be that in the substitution of the ram for Isaac that the expression of the New Testament is fulfilled, "Abraham rejoiced to see my day ; and he saw it, and was glad" (John viii. 56), and " Preached before the gospel unto Abraham " (Galatians iii. 8). In man's extremity, God's opportunity was manifest. Not until the hand of Abraham was uplifted, and, so far as father and son were concerned, the whole sacrifice complete, was the substitution provided. It must have seemed to Abraham as though to offer his son, to make that sacrifice, meant the end of all his hopes ; that noth- ing more was left. But when Abraham had gone all the way with God, then we are told that the Lord provided. It was " seen in the mount " that God doth provide Him- self a sacrifice. Then came the greatest of all blessings to Abraham (xxii. 15-18). Is not this the way God deals with men to-day ? Not until we have come to the end of ourselves and laid abso- Abraham, the Father of the Faithful 71 lutely all we have on the altar of God ; not until we come to the end of trust in all that is earthly, do we get the full- ness of the blessing of God. Abraham's faith, so gloriously portrayed by Paul (Eomans iv. 9-25), was corroborated and witnessed to by his works, upon which James lays so much emphasis (James ii. 14-24). ** Laid on Thine altar, O my Lord divine, Accept my gift this day, for Jesus' sake. I have no jewels to adorn Thy shrine, Nor any world-famed sacrifice to make, But here I bring, within my trembling hand, This heart of mine, a thing that seemeth small ; And yet. Thou dost know, dear Lord, That when I yield Thee this, I yield my all ; Hidden therein. Thy searching eye can see Struggles of passion, visions of delight, All that I am and fain would be. Now from Thy footstool, where it vanquished lies, The cry ascendeth, * May Thy will be done,' Take it. Lord, ere my courage fail. And merge it so in Thine own will That if, in some future day, my plea prevail. And Thou give back my will, it may so fair have grown, So changed, that I shall know it no longer as mine, but as Thine." Typical Teaching In this chapter (xxii.) many see in Abraham a type of the Father sparing not His own Son, but freely delivering Him up for us all (Eomans viii. 32 ; John iii. 16) ; in Isaac, a type of Christ, who was obedient even unto death (Philippians ii. 5-8) ; in the ram caught in the thicket, a type of Christ being offered as a substitute for the sinner (Hebrews x. 5-10) ; in the preservation of Isaac from death by sacrifice, which to Abraham was as a resurrec- 72 The Book of Genesis tion from the dead, a type of Christ^ s resurrection (cf. Hebrews xi. 17-19 j Eomans iv. 20-25). Fifth Episode — The Death of Sarah (chap, xxiii.). This chapter contains the first detailed account of a funeral, just as chapter twenty -four contains the first detailed ac- count of a wedding. The faith of Abraham is again shown in purchasing a burial place in Canaan rather than in Ur of the Chaldees. This was the first real pledge that the patriarch had abandoned the old life and land, never to return to it. The piece of land Abraham bought was not a pasture that could be sold again, nor a building lot that could be disposed of, but a grave, something that he could not well abandon. The detailed description of the ground and the minute accuracy and publicity of the transaction (vers. 3, 11, 17-20) emphasize the fact that this purchase was looked upon by Abraham as an earnest of the future possession of the whole land. The death of Sarah, his wife, surely offered a legitimate opportunity for him to go back to Ur of the Chaldees if he had wanted to. The purchase of a grave for his dead bound him to that land, just as the graves of our dead do to ours. That grave was an earnest, a first fruits ; the rest would follow. Abraham came to the grave to weep and to mourn. Surely it is not wrong for us to weep over our dead or to mourn over their loss. Jesus wept at the grave of Laz- arus. Tears of sorrow and bereavement wet a holier eye and stained a more sacred cheek than ours. We should not, of course, '^ sorrow as those which have no hope,'' for faith in Christ has inspired the Christian with a liv- ing hope that sustains the soul in the hour of bereave- ment (1 Thessalonians iv. 13-18). Abraham speaks of the dead as " my dead." Those who die in faith are not lost to us. Once our own, they Abraham, the Father of the Faithful 73 are our own forever. God gave Job twice as much prop- erty and cattle as he had before his affliction, but not twice as many children. Why I Because he had lost his land and cattle, but he had not lost his children who had died. They had simply gone on before. The expression ^^ buried with his fathers^' is signifi- cant. How desirous the Old Testament saints were of being buried as families. Even to-day in oriental lands the family burying ground is sacredly maintained. It is their belief that they shall rise as families. Will family life be recognized in heaven? What does Paul mean by the expression, ** For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named " (Ephesians iii. 14, 15) t Is not the thought of family reunion a very sacred one ? ** Beyond the silent river, In the glory summer land, In the beautiful forever. Where the jeweled city stands, ^ Where ever-blooming flowers Send forth their sweet perfume, My heart's most loved and cherished, In heaven's beauty bloom. " And when I cross that river, The first I will adore, The first to bid me welcome, Upon that golden shore, Will be my loving Saviour, The One who died for me, That in the long forever. From sin I might be free. *' The next one who will greet me, In the mansions fair and bright. Will be my sainted mother, Arrayed in garments white. 74 The Book of Genesis And then that gray-haired father, Close pressing by her side, Will clasp my hand with fervour, Just o'er the swelling tide. <* Then curly -headed brother, And little sister dear, And bright- eyed little baby, With merry laugh and cheer, Will all then cluster around me To bid me welcome home. And watch with me the gathering Of loved ones yet to come. ** Oh, the joy that there awaits me When I reach that golden shore, And clasp the hands of loved ones, To part with them no more." Beath of Abraham (xxv. 7-11). Abraham lived to be one hundred and seventy-five years old. He ^^died in a good old age, an old man, and full of years j and was gathered to his people." Here again we come across the comforting expression ^^ gathered to his people." Just what is meant by this expression we have seen under the description of Sarah's death. Abraham was buried in the same sepulchre with his wife, Sarah, in the cave of Machpelah, in the parcel of ground which Abra- ham bought from Ephron the Hittite. n The History of Isaac (xxv, 19-xxviii, 9; xxxv,) SO far, we have observed that the history of the pa- triarchs — Abraham, Isaac, and Jacob — have crys- tallized around a number of visions, or manifesta- tions of God: Seven to Abraham; two to Isaac; and seven to Jacob. The nature of these visions is deter- mined by the character of the men to whom they are given. Those to Abraham were for revelation — all that Abraham needed to lead him to do the will of God was a knowledge of that will ; those to Isaac were for corrobo- ration — being a timid, quiet man, he was in danger of los- ing heart, and compromising ; those to Jacob were for the purpose of restraint — being willful, impulsive, and full of selfish initiative, he was constantly running ahead of God and continually substituting his own plans for those of God. Not much is said in the Scriptures about Isaac, al- though he lived to be the oldest of the patriarchs. His value in history seems to lie in the fact that he was the connecting link in the patriarchal history. He led a quiet, uneventful life. He was, characteristically, a man of peace. When Abimelech required him to leave Gerar, he left ; when the Philistines filled his wells, he dug others ; when herdmen wrangled over a well, he gave it up ; when this well, too, was disputed, he gave it up also, retired and set to work on a third. Yet all the time his flocks and herds increased, and he was pros- pered. Like his father, he went down into Egypt and 75 76 The Book of Genesis fell into sin. His death closed a comparatively unevent- ful life. Isaac's history is not as orderly arranged as that of Abraham, his father. The broken character, therefore, of this history necessitates that we look at it from a dif- ferent view-point. There are five prominent things to remember in Isaac's life : his name ; birth ; marriage ; career, which crystallizes around two visions of God j and his death. 1. Isaac's Birth and Name (xvii. 17-19 ; xviii. 12-13; xxi. 6). Like Christ's, Isaac's birth was miraculous, and his name foretold. His birth occurred in the divine line in which barrenness seemed to be prominent, and con- sequently miraculous and supernatural intervention was necessary. We should not fail to notice this fact in con- nection with the promised seed up to and including Christ. Isaac's name means " laughter," and was, in all prob- ability, a daily reminder, not only of Sarah's sin, but also of the faith of Sarah and Abraham. It was also a daily reminder of the power of God. Sarah could say, *' Now you may laugh with me, but you cannot laugh at me." No doubt the birth of Isaac brought joy and glad- ness to Abraham and Sarah, just as did the birth of Jesus Christ to His mother and the world (c£ Luke i. 46-56 ; ii. 10). 2. The Marriage of Isaac (chap. xxiv.). This is the first detailed account of a wedding in the Bible, and sixty-seven verses are devoted to it. While there are many spiritual lessons and typical significations in this chapter great care should be exercised lest one fall into the difficulty of over-spiritualizing, and lookiog for types where in reality they are not found. The History of Isaac 77 It might be well in this conuectiou to lay down a safe rule for the study of typology in the Word of God. It is unquestionably a safe rule to follow in the study of the types of Scripture, not to make anything in the Old Tes- tament a type which the New Testament does not sanc- tion or declare to be such. For illustration, we know that the Passover was a type, for 1 Corinthians v. 7 dis- tinctly teaches this truth. Melchizedek (Genesis xiv.) is typical of Christ, for the writer of the epistle to the Hebrews clearly says so (Hebrews v. 10 ; vii. 1-22). There may be many points of similarity between Old Testament characters and Christ that should not be called types of our Lord Jesus. We would not be understood as saying that there is absolutely nothing typical in the Old Testament but what the New Testa- ment distinctly and clearly states to be such. We would be understood, however, as distinctly stating that the rule just given is a safe one to follow, and keeps one from falling into the error, so prevalent in many quarters, of overdoing the typical teaching of the Word of God. Some expositors see in this chapter a picture of Christ choosing a Gentile bride for Himself, set forth under the figure — historical, of course— of the call of Eebekah to be the bride of Isaac. Abraham's steward, Eleazar, is lik- ened to the Holy Spirit. At all events, there are five lessons in connection with marriage in this chapter : First. There is the responsibility of parents to see that their children are married within the circle of relig- ion and in accordance with the will of God. Many par- ents seem to think that their children are ^' well married " and have made a *^ good match " if auspicious circum- stances have characterized the marriage. It does not seem to have occurred to them to inquire as to whether the one seeking the hand of their child is a Christian or not. Think of it, parents j pause, and ponder ere you 78 The Book of Genesis allow your consent to be given to an unchristian mar- riage ! Think of a Christian parent giving his daughter to be the life companion of an unbeliever ! Parents, are you giving your children in marriage to a child of God, or a child of the devil, which ? Before God you must answer this question. Do you say you do not know ? It is your business to find out. God holds you responsible for this thing. The religious question in marriage is the prime question. Second. That there must be no intermingling of seeds j that is to say, there must be no marriage of the Christian to the worldling (xxiv. 3, 4). Light cannot have fellowship with darkness, nor he that believeth with an infidel. The ethics of Christian marriages are set forth clearly in 2 Corinthians vi. 14-17, and 1 Cor- inthians vii. 39 ; 14. Be ye not unequally yoked together with un- believers ; for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness ? 15. And what concord hath Christ with Belial? or what part hath he that believeth with an infidel ? 16. And what agreement hath the temple of God with idols ? for ye are the temple of the living God ; as God hath said, I will dwell in them, and walk in them ; and I will be their God, and they shall be my people. 17. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the un- clean thing ; and I will receive you. 39. The wife is bound by the law as long as her husband liveth ; but if her husband be dead, she is at liberty to be married to whom she will ; only in the Lord. From these words it is evident that the matter of the choice of a partner in marriage is one that should be of The History of Isaac 79 great concern to the Christian. ^' Only in the Lord " — these words should be graven with the pen of iron upon every Christian heart. This is no arbitrary law — that a Christian must marry a Christian ; it is absolutely neces- sary to the Christian's happiness: '^ How can two walk together except they be agreed?" Marriage must be based upon affinity, not only physical, mental, and moral, but spiritual also. For the Christian any other marriage but a Christian marriage is forbidden. Some one has said that for a young man or young woman to be wholesomely married is the next thing to being regener- ated. Young Christian, be you man or woman, listen to these words — '*At liberty to be married to whom she will j only in the Lord." Too many regard wealth, position, or title as the main qualifications to a good marriage. They seem satisfied with these things. Christian young woman, think and ponder what these scriptures mean before you marry a man who is not a believer on Jesus Christ. When you ask the consent of your earthly father, do not forget to consult your heav- enly Father. Too often the heavenly Father is over- looked. Think of it, Christian young woman, what it means to marry an unconverted man ; no family altar in your home, no voice of prayer, no reading of the Bible. When you or your children are sick or, perchance, dying, and you want some one to pray for you and for them, and you ask your husband to pray, he will reply, *^ I can't pray." If you ask him to read you some com- forting portion of the Bible for which your soul is pining, he will answer, ''I cannot read the Bible for you; I don't know where to turn to find the comfort you need." And when the angel of death shall hover over the cradle, or you yourself are passing through the valley of the shadow, and you need some one to beseech God for you, 8o The Book of Genesis to help and comfort you, for you yourself are not able to pray — think of it, Christian young woman, to be married to a man who cannot minister to you in the most sacred things of your soul in the most desperate hours of life I Think and ponder before you leap. Do not be deluded by the false philosophy that you may marry an unconverted man in order that you may lead him to Christ, The odds are a thousand to one that you will be led away from the Lord. Any pastor who would think it wise to give you a leaf out of his note-book will tell you that some of the saddest incidents which have come under his notice and dealing have been those of broken-hearted wives, who once were sweet, Christian young women, but who married unconverted men, think- ing that they would reform them after they were married to them. There can be no agreement between a Christian and an unbeliever. If an agreement is reached, it is an agreement, almost always, to give up prayer, asking the blessing at the table, and going to church. " Yet it shall be : thou shalt lower to his level day by day, What is fine within thee growing coarse to sympa- thize with clay, As the husband is, the wife is ; thou art mated with a clown ; And the grossness of his nature will have weight to drag thee down, He will hold thee, when his passion shall have spent its novel force, Something better than his dog, a little dearer than his horse." — Tennyson. Third. • The responsibility attached to the choice of a residence (xxiv. 4-9, 37-41). We have already, in the case of Lot (Genesis xiii., xviii., xix.), seen the dan- The History of Isaac 8l gers that come from a Christian man locating himself and family in the midst of ungodly surroundings. Abraham is very careful to insist that his servant, Eleazar, shall bring Isaac's bride back with him to his country. Isaac must not, under any circumstances, go into that heathen country to take up his residence there (Genesis xxiv. 2-6). Fourth. There must be harmony of religious faith. How can two walk together in peace and unity except they be agreed ? Fifth. The important part that prayer has to play in the choice of a life partner. This chapter is honeycombed with the thought of prayer in connection with the choice of a bride (cf. vers. 2, 3, 7, 12-14, 40-43, 48, 52). One can- not fail to be impressed with the quick answers to prayer related in this chapter (cf. vers. 15, 45) : " And it came to pass, before he had done speaking;" ^'And before I had done speaking in my heart ' ' — these are the expres- sions that indicate quick answers to prayer. This mar- riage was surely made in heaven. It was prayer, and not chance, which gave Isaac his wife. Why should youDg men and women to-day neglect to pray with reference to the matter of marriage and the choice of a life partner, which, next to their soul's salvation, is the most impor- tant event in their lives. 3. Isaac's Career (xxvi. 1-22, 23-33). The career of Isaac crystallizes around two manifestations of God to him, the first being in connection with Abimelech (xxvi. 1-22), and indicating that retrogression had taken place in the religious life of the patriarch. The second was in connec- tion with the Beer-sheba incident (xxvi. 23-33), and re- sulted in progress being made by Isaac in his religious life. (a) The First Manifestation of God to Isaac (xxvi. 1-22), 82 The Book of Genesis The first vision of God in the life of Isaac is connected with Gerar in Egypt. It would seem, from the narrative of the chapter, that a threatened famine caused Isaac to take a trip down to Egypt, just as his father before him had done. We do not know whether Isaac knew, or did not know, that his father had made a similar journey with disastrous results. If he did know, he should have been warned by his father^ s example. No physical condition should be able to drive the people of God into forbidden territory. While Isaac was on his way down to Egypt, God met him and stopped him half-way. He fell into the same sin that his father had fallen into. This fact need not cause us amazement, for ^' as father, so son," is too often illus- trated under our own eyes. This incident is not a second account of that narrated in connection with the life of Abraham (xii. 10-20), al- though the same name, Abimelech, is used. Without question, ^' Abimelech," like ^' Pharaoh," was an official name for the ruling head of the people. Both Abraham^s and Isaac's wives were handsome, and their good looks were made a curse to them. Beauty is of God and is cause for gratitude, but how often has it been the means of destruction to those possessing it. One wonders why God publicly blessed Isaac, even while he was in this state of disobedience to God. We cannot tell. God sometimes does that. He sometimes honours His people in the sight of men, but punishes them in private for wrong- doing. God does not always allow His servants to be dishonoured before the world, but they will be disciplined, nevertheless. Sometimes, however, as in the case of David, God rebukes His servants openly for sins committed privately (2 Samuel xii. 12). We must not forget, however, that the very prosperity of Isaac aroused the envy manifested in verse fourteen. The History of Isaac 83 (b) The Second Manifestation of God to Isaac — Beer- sheba (xxvi. 23-33). This vision of God came to Isaac after lie had determined to leave Egypt and remove to Beer-sheba. In that ^^same night" God appeared unto him and said, ^^ I am the God of Abraham thy father ; fear not, for I am with thee, and will bless thee, and mul- tiply thy seed, for my servant Abraham's sake." "And he builded an altar there, and called upon the name of the Lord, and pitched his tent there.'' A similar vision had come to Abraham when he left Egypt and went back to Bethel, back to the place of the altar and the tent. God made Isaac's enemies to be at peace with him (ver. 26). They saw plainly, as Abimelech said : *^ We saw certainly that the Lord was with thee : and we said, Let there be now an oath betwixt us, even betwixt us and thee, and let us make a covenant with thee ; That thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace ; thou art now the blessed of the Lord ' ' (vers. 28, 29). Isaac was a timid man, and yet it was pos- sible for him to live so as to influence the lives of the un- godly and make them understand that God was with him. 4. Isaac's Death (xxxv. 28, 29). Isaac died at the age of one hundred and eighty years. His death was as uneventful as his life. He did not die, however, as soon as he thought he would (xxvii. 1, 2), but lived forty years longer, at least until Joseph was about thirty years old. The story of Isaac's life closes with the words : ^ ^ And the days of Isaac were an hundred and fourscore years. And Isaac gave up the ghost, and died, and was gathered unto his people, being old and fall of days : and his sons Esau and Jacob buried him " (xxxv. 28, 29). Ill The History of Jacob {xxviii, 35 ; xlvL 1-7) THE history of Jacob contains two clearly marked divisions : in the first, we see the restless, wil- ful, self-assertive man, Jacob ; in the second, we see the restful, trusting, submissive, obedient man, Israel. The Bible has often been likened to a portrait gallery, adorned with the faces of remarkable historic men, in which every variety of feature and type of character may be found. None of the characters which the pen of inspiration has rescued from oblivion is more interesting to read, and instructive to contemplate, than that of Jacob, the tricky, deceitful, supplanting man, who, by the power and grace of God, was transformed into the faithful, trusting patriarch. The history of Jacob revolves around seven visions, four of which may be placed under the first division spoken of above ; the other three, under the second di- vision. I. The First Manifestation of God to Jacob- Bethel — Flight (chap, xxviii.). This vision is con- nected with the past (chap, xxvii. — the stolen blessing) and the future (chaps, xxix., xxx. — Jacob's flight and residence with Labau). Chapter twenty-seven narrates the incident of Jacob's theft of Esau's blessing. A careful study of the chapter will reveal that the four parties engaged in the trans- 84. The History of Jacob 85 action were all of them in the wrong in some point or other : Isaac, the father, should have remembered that at the time of the birth of the children the blessing was prom- ised to Jacob. He should not, therefore, have made preparation to give it to Esau. Isaac was evidently also wrong in assuming that the time of his death had come, which, in point of fact, did not come until forty years afterwards. Eebekah, the mother, was in the wrong in the deceit- ful and hypocritical means she resorted to in order to bring about the result which she desired ; namely, the bestowal of the birthright blessing upon her favourite son. Partiality towards children in a family, whether by father or mother, always brings trouble. This is evi- dent in the life of Isaac's family, and also of Jacob's. Indeed, it was Jacob's manifest favouritism towards Joseph that aroused the ire and jealousy of his brethren, and caused him to be sold into Egypt. Esau was grievously wrong in this transaction in that he had despised this birthright, and hence had forfeited the right to the birthright blessing. It was not until he saw the unhappy results that came from the light estimate he had put upon divine blessing that he was sorry for what he had done. The New Testament (Hebrews xii. 16, 17) makes use of this incident to warn us against treating lightly the blessings of God. The "repentance" spoken of in Hebrews xii. is not gospel repentance, and no argu- ment that a man may some time in life desire to repent but will not be able to do so should be based on this in- cident. What Esau failed to do was not to find true re- pentance, but to find any way by which he might change his father's mind and get him to transfer the blessing, which he had already given to Jacob, to him. Jacob's wrong in this transaction consisted in the fact 86 The Book of Genesis that be took advantage of his brother's weakness, and used wrong means to bring about a right end. Further, he should have waited God's time for the bringing about of the fulfillment of the promise of the birthright blessing. The facts of this chapter are emphasized because they are closely related to this first vision or manifestation of God to Jacob. The whole transaction recorded in chap- ter twenty-seven showed that the persons involved sought wrong ways to obtain the rightful blessing of God. Ap- parently these wrong ways had succeeded. Jacob's mind must have been filled with these thoughts as he pursued his way towards the home of Laban. It must not be, however, that this man, who is to play so large a part in the history of Israel, shall think that trickery, rather than trust in God and righteousness, is the way to suc- cess. To teach Jacob this lesson, God grants him this manifestation of Himself. There are some practical lessons here for us. We, too, are often tempted to be impatient, and are not always willing to await the time of God's activity. Like Abra- ham and Sarah, we would interpose Hagar ; like Isaac and Eebekah, we would practice deceit in order to bring about the thing which has been promised to us. This is of Satan. Just as the devil tempted Christ in the wil- derness (Matthew iv.) to accomplish right ends by wrong means, so he tempts us. Jacob's experience in exile with Laban must also be considered in connection with this first manifestation of God to Jacob. Trickery can be met with trickery. Others, too, are shrewd in matters of deceit. Jacob is to find this out in his dealings with Laban (chaps, xxix., XXX.). How like his own dealings with his brother and father were Laban's dealings with him ! How Laban deceived Jacob in the matter of his wives (xxix. 15-30), his flocks and possessions (xxxi. 1, 2) ! Had Jacob not The History of Jacob 87 met with a man like Laban, had he not had a vision of God such as is recorded here, he would have attributed all his success to his own shrewdness, cunning, and trick- ery. That must not be. God's interposition during the time of Jacob's sojourn with Laban led Jacob to feel that the favour of God, and not his own shrewdness, had brought his prosperity (cf. xxxi. 3-12, 16, 24, 38-42). Jacob must know that whatever blessing had or should in the future come into his life was from God, and through grace. This manifestation of God, then, was granted to Jacob after the events of chapter twenty-seven — the stolen blessing, and before chapters twenty-nine and thirty — Jacob's ordeal with Laban. Jacob is in flight ; he is running away for fear of Esau, his brother. At the close of the first day's flight, tired and weary, Jacob lies down to sleep. He ^'dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven : and behold the angels of God ascending and descending on it. And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac : the land whereon thou liest, to thee will I give it, and to thy seed ; And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south : and in thee and in thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land ; for I will not leave thee, until I have done that which I have spoken to thee of. And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place ; and I knew it not. And he was afraid, and said. How dreadful is this place ! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the 88 The Book of Genesis stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel : but the name of that city was called Luz at the first. And Jacob vowed a vow, saying. If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and rai- ment to put on, so that I come again to my father's house in peace ; then shall the Lord be my God : And this stone, which I have set for a pillar, shall be God's house : and of all that thou shalt give me I will surely give the tenth unto thee" (xxviii. 12-22). In this vision God promises five things to Jacob : First, divine companionship. How comforting this must have been to Jacob in his loneliness and with the prospect of an alien country before him. Second, protection. Jacob would feel the need of this, knowing the vengeance of Esau, and apprehending the dangers that lay before him in Syria. Third, sustenance. With nothing but his staff in his hand, Jacob must have felt greatly encouraged that God had promised to care for his physical needs throughout all the days of his life. Fourth, favour. How much he would need it, being a stranger in a strange country. Fifth, salvation. Greatest of all blessings is this one, which deals with the soul's relation to God. Jacob did not deserve such a vision, but God's revelations of Him- self are always of pure grace (Ephesians ii. 8-10). At the top of this ladder — or perhaps better, stairway — stood God, while all along its steps were the angels. In John i. 51 Christ is presented to us as the ladder that leads to God, as the medium between God and man, and man and God. He is the Way, the Truth, and the Life ; no man cometh unto the Father but by Him (John xiv. 6). How near God is to His people ! ^' Closer is He than The History of Jacob 89 breathing, and nearer than hands or feet." Jacob doubt- less learned the truth that Whittier so beautifully por- trays : " I know not where His islands lift Their fronded palms in air ; I only know I cannot drift Beyond His love and care." Jacob will learn that "earth is crammed with heaven, and every common bush aflame with God.'' Visions Jacob awoke and found that the vision had gone, but the purpose that had been born in the vision was still in his heart, just as in the case of Peter and the vision he received and the purpose formed in his heart because of it, on the housetop of Simon, the tanner, at Joppa (Acts X. 11). The real purpose of any true vision is not for what it is in itself alone, but for the results it will accomplish and the influence it will exert in one's after life. This was doubtless the thought in Christ's mind when He told the disciples who had witnessed the trans- figuration scene "to tell no man'' of the vision. There would be no need to tell it, for the world would take knowledge of them that they had been with Jesus and learned of Him. Such visions as this save life from its monotony and skepticism. They are a secret of godly living, too, for there is a constant remembrance that "Thou God seest me." Jesus said, in speaking to the Father of His disciples, " While I was with them, I kept them. " The disciples found it hard to sin in His presence. Such a vision as Jacob received ministers also to one's comfort and peace, for God had said, " I will not leave thee until I have performed that which I have promised. " Jacob raised a pillar in commemoration of the vision (xxviii. 18). We shall see later that he came back to go The Book of Genesis this very pillar. He did this, doubtless, to keep fresh in his mind the vision that God had given him. Would it not be a good thing for us to raise some pillar to remind us of some vision of God or some blessing or other we have received from His hand. Sight helps faith. Prob- ably that is why the Lord Jesus gave us the "Lord's Supper.'' We are so apt to forget what we do not see. Eeligion may be an outward as well as an inward thing. What pillar have you raised because of some special blessing from God ? Is it the gift of the tithe, the prom- ise of stated hours of prayer and Bible reading, the assuming of some definite Christian work, the offering of yourself to missions, or the ministry? This is what visions are for — advancement in the Christian life. Jacob vows a vow, saying : "If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace, then shall the Lord be my God " (xxviii. 20, 21). The "if" here does not indicate a mercenary bargain that Jacob would make with God. It may be understood in the sense of "Seeing that Thou wilt be all these things (the five things mentioned above) to me, I do make this vow." Jacob forgot this vow, and God recalled it on two occasions (xxxi. 13; XXXV. 1) ; finally he kept it. Vows Much is made of " vows " in the Old Testament, and especially in connection with and as a recognition of some particular blessing from God. Only two vows are men- tioned in the New Testament, and both are made by Paul (Acts xviii. 18 ; xxi. 22-24). Outside of these references, the vow does not seem to have taken its place or to have been practiced as a Christian institution. Christians are not under obligation to make a vow j but when one is The History of Jacob 91 voluntarily made, to break it is fraught with the most awful consequences (Ecclesiastes v. 1-6 ; Numbers xxx. 2). Can you look back in your own life and see where you made a vow to God and committed yourself to a definite line of Christian action or service ? Have you kept that vow 1 ^* God will surely require it of thee." This is the second mention of tithing. The first was in connection with Abraham and Melchizedek (chap. xiv.). Note that they are both in vogue before the giving of the Law, so that it is not right to say that tithing is a Jewish ordinance. Jacob calls the place of vision " Bethel," which means ^'the house of God"(xxviii. 17, 19, 22). Doubtless Jacob realized God's actual presence more here than any- where else. Of course, God is everywhere, not in the pantheistic, but in the spiritual sense. " Lord, where e'er Thy people meet. There they find the mercy seat ; And where e'er they seek Thee, Thou art found, And every spot is hallowed ground." Bethel, undoubtedly, marked the place of what may be termed Jacob's conversion. To this place and this vision Jacob comes back again and again. Here it was he vowed his vow and erected his pillar (xxxi. 13). God is to him the God of Bethel — '^ I am the God that appeared to thee at Bethel." Up to this time he had known God only through his father and mother and their teach- ing. Now he knows God for himself through a heart experience. No ^wonder he desires to erect a memorial on this spot. All these things show that, deep down in Jacob's heart, there was something fine and splendid. 2. The Second Manifestation of God to Jacob — Padan-aram — Return (chap. xxxi.). This vision of God g2 The Book of Genesis was granted to Jacob while still in the employ of Laban, and amid circumstances of great discontent on Jacob's part. Things were not going smoothly between Laban and Jacob. This servant of God had been long enough in a heathen country, and must now separate himself from its environment if he would make progress in his religious life. There can be no progress as long as he remains with Laban, the worldling. God would now separate Jacob for his destined work. It is not too much to say that the Lord permitted Laban to act thus in order that Jacob might be discontented with his stay in Syria. We are not to understand that this discontent had arisen on account of Jacob's scheming. Indeed, it is a question whether he had been a schemer through and through, as some would have us believe, during the time he was in Laban' s employ. Indeed, a careful study of the chapter reveals the fact that Laban, not Jacob, was the schemer (cf. xxxi. 6-8, 15, 42), whereas Jacob had been faithful in the service he had rendered (xxxi. 38-42), and had depended upon God (even though in a limited way) for his success (xxxi. 9-13, 42). ^ The success that had at- tended Laban was due to Jacob's thrift (xxx. 27 ; xxxi. 38-41). A second purpose of this manifestation of God to Jacob was to demonstrate the faithfulness of God in keeping His promises and in protecting His children. In this vision God declares Himself to be *'The God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto me : now arise, get thee out from this land, and return unto the land of thy kindred." God had promised Jacob at Bethel that He would bring him back again to this place. He had watched over His child for these twenty years (xxxi. 38). He had observed his suffering, discontent, and unjust treatment by Laban The History of Jacob 93 (ver. 42), just as He had seen the affliction of His people in the bondage of Egypt. As He came down to deliver them from the oppression of Pharaoh, so He will now deliver Jacob from the deceit of Laban. In this chapter God is seen protecting His children, not only from sin, but from personal, bodily harm (vers. 24, 29). "The Lord is mindful of His own.'^ This truth we have seen illustrated before in the case of Abraham and Abimelech, and Isaac and Abimelech (chaps, xii., xx.). This is the lesson that Saul of Tarsus had to learn, when, on his way to Damascus to persecute the saints of God, he was stopped in his mad career by the Head of the Church, the Picket Guard of His people, who was keeping watch over His own. God protects His children, not only from the harm that may be done to them by their fellowmen, but also from the great enemy of their souls, even Satan. Even the devil can go only as far as he is permitted to go by God (of. Job i. 6-12 ; ii. 1-7 ; Luke xxii. 31, 32). Divine Guidance There is a wonderful lesson in divine guidance in this chapter in connection with Jacob's leaving Laban to return to his own country. First, Jacob had the word and promise of God that He would bring him back. Second, he had the inward impression, corroborating that word of God that it was time to turn his face towards home. Third, he had the opportunity in that circum- stances were in his favour. All his family were with him in his resolution. These three things ought to be harmonious in every life that is truly led of God. A man may feel that he has a promise of God on which to step out, and an inward conviction, corroborating it, and yet there may be no favourable circumstances or no open 94 The Book of Genesis door in His service. Or lie may have an inward impres- sion as to a certain tiling to be done, but have no clear word of God. Or, again, he may have both a word of God and an open door of opportunity but no inward con- viction. It is not yet time for him to move. Of course, we should remember in this connection that there are times when even our own loved ones would seek to hinder us from carrying out the will of God. Under such cir- cumstances, we are to choose the will of God in spite of their objections (Matthew viii. 21, 22 ; x. 34-37), unless there be filial relationships which demand that we care for those who are our own and of our own household (cf. Mark vii. 10-13 ; 1 Timothy v. 8). A lesson is to be learned from Eachel and her love of idols (xix. 30-35). Sometimes those whom we most love prove the greatest hindrance to us in our Christian journey. The idols that Eachel, Jacob's most beloved wife, brought with her, got Jacob into trouble. Instead of burying her idols, Eachel should have burned them, as Moses did the golden calf. Buried idols may be dug up, burned idols cannot. What a misuse has been made of the word " Mizpah '^ (vers. 43-52). It is used nowadays as a benediction ; whereas it is the language of jealousy, suspicion, and distrust. Has not the time come for us to cease using a word to indicate blessing which clearly indicates the opposite *? 3. The Third Manifestation of God to Jacob— Maha- naim (chap, xxxii. ). This divine manifestation assumes the form of two hosts of angels, and is doubtless connected with the departure of Laban on the one hand, and the approach of Esau on the other. Both these men took a hostile attitude towards Jacob, which led the patriarch to fear them both. It may be that the vision of angels The History of Jacob 95 which Jacob saw — one band between himself and the departing Labau, and the other between himself and the approaching Esau — was God's encouragement to him to fear neither Laban nor Esau, but rest securely and safely in the divine protection and promise. Undoubtedly these ''two bands," which is the meaning of "Mahanaim,'' had also some reference to the two bands (Mahanoth) which he himself had prepared (cf. vers. 2, 7). How weak and needless was his preparation to meet Esau, compared with that which God had made ! Some would say that this vision of the angelic bands was connected more with the approach of Esau than with the departure of Laban, and yet both truths are here. Not a " pillar '' (xxxi. 52), but the angels of God, would protect Jacob from the anger of Laban. Not by fawning and scheming and patronizing (xxxii. 4-9), but an angel band could deliver him from the oncoming wrath of Esau. God's battles are not fought by erecting pillars, scheming, fawn- ing, or patronizing, but by reliance upon the divine promise and power. How much is made of angels in these visions ! Going out from his home, Jacob met angels (xxviii. 12) ; while in exile, he was visited by them (xxxi. 11) ; now, return- ing home, he meets them (vers. 31, 32). Here are two bands of angels. Do we believe in angels ? "We used to. Ephesians vi. and 2 Kings vi. teach that we are sur- rounded by the angelic forces of the invisible world. They were with Christ in the temptation (Matthew iv. 11) and in Gethsemane (Luke xxii. 43). They were with Elisha on the mount (2 Kings vi. 17). They are with God's people all the time. " The angel of the Lord en- campeth round about them that fear him, and delivereth them " (Psalm xxxi v. 7). Jacob should have slept in peace with such an angelic environment and protection, just as David did at this g6 The Book of Genesis same place. David, when pursued by Absalom, came to this very spot and doubtless recalled what had happened to Jacob there and how the bands of angels had visited him. It was on this spot, doubtless, and certainly in this connection that David wrote the words of the psalm, '^I will both lay me down in peace and sleep, for thou, Lord, maketh me to dwell in safety, solitary though I am.'' So died General Gordon, the hero of Khartoum, saying with his last breath, ^^The hosts of God are with me — Maha- naim. " Let us heed God' s promises, and not only commit our way unto Him, but trust also in Him. The fact of a ^'memorial" is again referred to here. So far we have had three references to it : First, a memorial for God's house — suggesting the divine presence (xxviii. 17). Second, for '^ God's host " — suggesting the divine power (xxxii. 2). Third, for *^ God's face " — suggesting the divine fellow- ship (xxxii. 30). 4. The Fourth Manifestation of God to Jacob-— Peniel (xxxii. 24-32). Even after the vision of God^s hosts, which ought to have been a source of comfort and assurance to Jacob that God was able to deliver him out of all difficulty, we find, according to verses 3-23, that Jacob set to work to plan and scheme how he might best overcome the anger and enmity of his brother, Esau. To Jacob, Esau is the main barrier between himself and his place in the promised land. God would teach Jacob, by means of this manifestation, that Jehovah Himself, and not Esau, was the real adversary ; that before Jacob can conquer men, he must conquer God. Jehovah, not Esau, is the proprietor of the land, the possession of which is to be obtained by promise, and not by carnal policy. No Buch schemer as Jacob can inherit God's land. Not as The History of Jacob 97 ** Jacob," which means *^supplanter,^' but as "Israel/' "the prince with God," can he enter the home land. If the previous vision was for Jacob's encouragement, this one is for his instruction. He must be taught that " the weapons of our warfare are not carnal," but spiritual ; that God's battles are fought, not by human power or might, but by God's Spirit (Zechariah iv. 6). Jacob Wrestling. So Jacob, after having divided his party into two bands and making preparation for meet- ing his brother, is left alone. It would hardly seem, from a careful reading of the narrative, that Jacob stayed be- hind to pray or to plead with God. It is a real question whether Jacob wanted this interview with the divine Ad- versary, nor is it apparent that Jacob was either looking for or expecting such an experience. This is hardly the picture, so often presented to us, of a man agonizing in prayer with God. It is rather a picture of God really thrashing Jacob. Jehovah had tried before to take all the shrewdness and trickery out of this man. He had tried by disappointment (chap, xxix.), trouble (chap, xxx.), opposition (chap xxxi.), but to no effect, for Jacob in this chapter (xxxii.) is back again at his old tricks, schem- ing, planning. All this must be thrashed out of him. God must bend and also break Jacob. It is worthy of note in this connection that not until Jacob stopped wrestling and fighting, and actually clung to God, did he get the desired blessing. Jacob had contended with Esau for the birthright, and succeeded. He had contended with Esau for the blessing, and succeeded. He had contended with Laban for his flocks and herds, and succeeded. He now contends with God, and fails, that is to say, he fails by wrestling. * ^ Jacob " fails, but " Israel ' ' wins. Jacobus name is changed ; now God rules and orders this man's life. The land of prom- ise is to be by grace and gift, and not by works and human 98 The Book of Genesis shrewdness. God Himself must give Jiim the land (cf. *' Except th(m bless me ")• Jacob had learned his lesson — that not shrewdness, cleverness, or smartness, but a trust and confidence in God wins God's battles, and overcomes difficulties in the line of duty. ^* The Lord preserveth the simple '^ (Psalm cxvi. 6). The clever take care of themselves, and this is the reason why they so often get into such serious trouble. Jacob is left lame, limping, clinging. "The lame take the prey." We enter into life halt and maimed. "The men of the past demanded the flight of the eagle ; none but Christ would receive the bird with a broken wing. They wrote upon the portals of their heavens, ^ The halt and the maimed enter not here. ' Greece demanded the beautiful ; Eome called for the strong ; Judea summoned the good ; only Jesus Christ called for the weary, heavy laden, and broken of heart and life. The Greek could only come in the car of Venus ; the Jew could only ascend in the chariot of Elijah ; the Christian alone can limp and totter into the kingdom. " The break of the day came to Jacob, and the sun rose upon him, as well as within him, in the shrinking of the sinew. From this point on, Jacob is a changed man, he is "the man with the shrunken sinew." This change in Jacob is particularly noticeable in the prayer recorded in xxxii. 9-12, which is really the first personal prayer in the Bible. All other prayers up to this point are in the nature of intercession. Note how Jacob pleads the promises of God. What faith, humility, and simplicity are manifest in this prayer ! God answers this prayer in changing the mind, heart, and attitude of Esau towards Jacob, his brother. The sud- den change of front shown by Esau can be accounted for only on the basis that God heard and answered the prayer of Jacob. Esau certainly could not have been afraid of The History of Jacob 99 the small, weak companies which Jacob had provided ; he could not have been impressed by the *^ limping" form of his brother. Jacob asks the name of the mysterious Person who wrestles with him. Jacob would fathom the mystery sur- rounding this unknown supernatural Being. Probably he felt as we often do, that if we know the name of a per- son or thing, we then know the nature of it. Yet would not the giving of a name tend to discourage inquiry ? The craving we all have, in common with Jacob, is to have the mystery between God and us wiped away, so that we may know Him as we know friends. This cannot be ; we cannot yet know God as He is. There is a good deal of mystery in our religion ; in the very nature of the case it must be so. We must not forget, however, that however much mystery there is in religion, there would be very much more mystery without it. There is no doubt but what it was a difficult thing for Jacob to fix up the old quarrel with Esau, but it had to be done before he could possess his part in the promised land. So must it be with us ; we must seek reconciliation with those with whom we have been estranged, before we can have the blessing of God upon us (Matthew v. 22, 23 ; Ephesiansiv. 26). 5. The Fifth Manifestation of God to Jacob— The Forgotten Vow (xxxv. 1-8). It appears from the con- text surrounding this manifestation that Jacob had prac- tically settled himself as a citizen in Shechem. He seems to have abandoned the *^tent" life which indicated his pilgrim character, and built for himself a house. The controversy between Jacob, the members of his family, and the families of Shechem, as narrated in chapter thirty-four, would seem to indicate that Jacob had already become pretty well settled in Shechem. It would hardly lOO The Book of Genesis seem possible for the patriarch and his family to have made such progress and become so settled in this godless country without having compromised, in some respect at least, their religious convictions and practices. The fearful results of Jacob's sojourn in this godless country are graphically portrayed in chapter thirty-four. His family was practically ruined morally, and had not God manifested His own hand in the delivery of the patriarchal family, the probabilities are that the chosen seed would have been obliterated because of the slaughter that followed (xxxv. 5). Is this another attempt of Satan to destroy the promised seed ? In the midst of these troublous circumstances, God ap- peared to Jacob and said, ^' Arise, go up to Bethel and dwell there ; and make there an altar unto God that ap- peared unto thee when thou fleddest from the face of Esau, thy brother." Jacob's response to this command of God is set forth in the following words : ^' Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments : And let us arise, and go up to Bethel ; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went. And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears ; and Jacob hid them under the oak which was by Shechem.^' These verses give us an intimation, at least, of the awful irrelig- ious condition into which Jacob's family had fallen. Jacob evidently cannot build an acceptable altar to God in Shechem, nor can God bless the life of His servant as He would like to do, as long as he remains in the midst of such idolatrous surroundings. Jacob must go back to Bethel, the house of God. It seems that Jacob had lived about twenty years in The History of Jacob loi - - - — Shechem which was but thirty miles from Bethel — so near and yet so far from the place of blessing. Thirty years had passed by since Jacob made his vow to return to Bethel. All the conditions of the vow had long ago been fulfilled. Jacob had promised to go back to the place where God blessed him, to erect a pillar there, to give a tithe of all that God had given him, to consecrate him- self to the service of God. The patriarch apparently had forgotten his vow, but God had not (Ecclesiastes V. 1-6). The sorrow and trouble that came into the home of the patriarch while residing in Shechem is used to bring to his remembrance the vow he had made. God would have this man know that there is something more for His chosen ones to do than to raise sheep or build houses. Trouble leads us back to God ofttimes when nothing else will (Psalm cxix. 67). The mention of Bethel again would, in itself, be a spiritual uplift and revival in the religious experience of Jacob which had been decaying. At last Jacob is awakened, and there is moral and relig- ious house cleaning among his own family. Even from his beloved Eachel he takes her idols. He is determined now to go back again to his first love. He will go back again to Bethel. The effect of Jacobus determination to do the whole will of God is felt by the nations around about (xxxv. 5). No man can be thoroughly given up to God, and those around about him not feel the effect of his life (Psalm li. 12-13 ; Luke xxii. 32). ^' So Jacob came to Luz, which is in the land of Canaan, that is, Bethel, he, and all the people that were with him. And he built there an altar, and called the place El- Bethel ; because there God appeared unto him, when he fled from the face of his brother " (vers. 6, 7). Verse six 102 The Book of Genesis tells us that Jacob came to Bethel, he and all the people that were with him. Doubtless he found this altar in a dilapidated condition. The revival of his spiritual life demanded the rebuilding of the altar unto God. How the experiences of the patriarch resemble the experiences of many of God^s people to-day, who, by reason of their laxity and backsliding, have allowed the family altar to be forgotten and to fall into decay ! The first sign of re- vival in the spiritual life will be manifested by the re- establishing of the family altar in the home. 6. The Sixth Manifestation of God to Jacob- Bethel again (xxxv. 9-15). This new vision of God was given to Jacob doubtless to assure him that God was well pleased with the advance step he had taken in his relig- ious life. Here again emphasis is laid on the change in Jacob's name. This indicates a very definite dealing of God with Jacob. In xxxii. 27, 28 it is said that Jacob's name shall be no more Jacob, but Israel. In the particular vision we are studying, the statement is made, ^^Thy name is Jacob : thy name shalt not be called any more Jacob, but Israel shall be thy name : and he called his name Israel. " Jacob had probably sufficiently awakened to the fact that the old '' Jacob '' nature must forever be mortified, and that nature which is indicated by '' Israel '' must reign in his life. It is interesting to note that Peter, the apostle, passed through a similar experience. In John i. 42 Christ said to the apostle, "Thou shalt be called Peter;'' whereas in Matthew xvi. 18 Jesus said unto him, ** Thou art Peter." Thou shalt be called, thou art, Israel. Thou shalt be called, thou art, Peter. It is also interesting to note in connection with the change of Jacob's name that Bethel, which before had been called "Luz" as well as Bethel, is known as The History of Jacob 103 *' Bethel " alone ever after this event. Its name is never again changed. Jehovah again reaffirms the promise made to Abraham, I^aac and Jacob (xxxv. 11, 12). The result of this vision was that Jacob set up a pillar in the place where God talked with him, *'even a pillar of stone : and he poured a drink offering thereon, and he poured oil thereon. And Jacob called the name of the place where God spake with him Bethel " (vers. 14, 15). Probably the old pillar which he had set up before (xxviii. 18) had fallen down. What memories of his pre- vious dealing with God must have come to the patriarch as he recalled the dealings of God with him. In all, Jacob raised four pillars : one at Bethel (chap, xxviii.) ; one at Galeed (xxxi. 45) ; a second at Bethel (xxxv. 14) ; and one at Eachel's grave (xxxv. 20). It is interesting to note in connection with visions four and five that three deaths are recorded — that of Deborah, Eebekah's nurse (xxxv. 8) ; that of Eachel, Jacob's wife (xxxv. 16-20) ; and that of Isaac, Jacob's father (xxxv. 27-29). The word ^* but " in xxxv. 8 would seem to in- dicate that visions of God and consecration of life do not exempt us from the ordinary trials of life to which men are subject. These visions, however, do give grace to bear the trials of life when they come, so that we do not sorrow as others which have no hope. That Jacob re- ceived strength from this vision to bear the trials of life is evident from the fact that he calls Benjamin, at whose birth Eachel gave up her life, *^ son of my strength " and not ''Benoni,'^ **son of my sorrow." No consecration of life can deliver us from hours of trial and sorrow, which come to all the sons of men. Just as we cannot see the rainbow except as we see it through falling rain- drops, so there are visions of God which we can never have except we see them through our falling tears. 104 The Book of Genesis 7. The Seventh Manifestation of God to Jacob — Beer-sheba (xlvi. 1-7). Note here that it is said that God spake unto Israel (cf. xxxv. 10). This vision is given to the patriarch in connection with an intended visit to Egypt. It seemed necessary on account of the famine that had come upon the land for Jacob to send down to Egypt for food. The patriarch recalled, how- ever, the experience of Abraham, and Isaac, his father and grandfather ; he was aware of the spiritual loss they had sustained by leaving the land of God's choice. Jacob doubtless recalled his own experience in Shechem and the trouble it had brought to him, with the result that he was afraid any longer to deviate from the chosen path of God. He is evidently seeking guidance, and this vision is granted probably in answer to a prayer of Jacob. He has learned the lesson, which it is well for us to learn, also, that it is not always safe to follow the example of others, even of good men like Abraham and Isaac. Fol- low God's leading. This vision is recorded in the following words : ^^ And Israel took his journey with all that he had, and came to Beer-sheba, and offered sacrifice unto the God of bis father Isaac. And God spake unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I. And he said, I am God, the God of thy father : fear not to go down into Egypt ; for I will there make of thee a great nation : I will go down with thee into Egypt ; and I will also surely bring thee up again : and Joseph shall put his hand upon thine eyes" (xlvi. 1-4). Jacob is told **to fear not to go down into Egypt." There was ground for apprehension ; where so great a man as Abraham had failed, there was room for fear (cf. Hebrews iv. 1 ; 1 Corinthians x. 11-13). God commands Jacob to ''dwell there." The divine The History of Jacob 105 presence is promised even in Egypt. It is right for us to go down into Egypt when we have a distinct divine command to do so, for then God will give His angels charge to keep us. We must not go into Egypt, how- ever, on our own account or because we lose faith in di- vine provision, for then we will surely fall. God promises, not only to go down into Egypt with Jacob, but also to bring him up again and to comfort him while there, for the words, *' Joseph shall put his hand upon thine eyes," indicate that his own son, Joseph, would be with him to comfort him at the hour of his death. That God did actually bring the body of Jacob up from Egypt is evident from 1. 7, 12, 13 — '^And Joseph went up to bury his father : and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the laud of Egypt." '^ And his sons did unto him according as he commanded them : For his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a burying-place of Ephron the Hittite, before Mamre." The promise of God to Jacob, which is here reaffirmed, is fourfold and deals : First, with Enlargement — "I will there make of thee a great nation. " Second, with Protection — " I will go down with thee into Egypt. " Third, with Consolation — "And Joseph shall put his hand upon thine eyes." Fourth, with Eestoration — "I will also surely bring thee up again." So Jacob, the patriarch, after all the varying vicissi- tudes of his religious life, died in the faith (xlviii. 21, 22 ; xlix. 1, 2), and was buried with his fathers (xlix. 2&-30 ; 1. 13). lo6 The Book of Genesis Jacob's desire as expressed in the words, ^' Bury me with my fathers " is pathetically beautiful and strikingly full of faith. The patriarch died in the firm expectation of awaking some day in the image of God and in the midst of his own people. '' He will keep me till the river Rolls its waters at my feet : Tlien He will bear me safely over, Where the loved ones 1 shall meet." IV The History of Joseph (^Chapters xxxviL-l.) WE have already seen that the visions of God granted to Abraham were for Revelation ; those to Isaac for Corroboration ; those to Jacob for Bestraint. The visions accorded Joseph were for the pur- pose of Preservation (xlv. 5-8 ; Psalm cv. 17-23). The dream of the wheat sheaves indicates Joseph's relation to the preservation of his race. The Purpose of Joseph's History. A close reading of the section of Genesis devoted to the history of Joseph reveals a threefold purpose in God's dealings with this wonderful character ; that is to say, we have set before us in these chapters in a threefold way the purpose for which Joseph's history is introduced : To show how God fulfilled His promises to Abraham ; for the preservation of the chosen race ; and for the training of the chosen race. 1. To show hoio God fulfilled His promises to Abraham. First. The promise of an innumerable seed (13-16). Almost two hundred years had elapsed since this prom- ise was made to Abraham, and yet, so far, all the male population of the chosen race could be put in one dwell- ing tent. During all the years of the sojourn of the pa- triarchs, the chosen race had been kept but few in num- ber, probably in order that the inhabitants of the land might permit them to dwell there unmolested. So long as they were few they were looked upon as harmless. 107 io8 The Book of Genesis Had the chosen people increased in number, the inhabit- ants of the land would have feared war, and probably their own destruction, just as Pharaoh and the Egyptians did (Exodus i.). Second. To set before us the fulfillment of the prom- ise to Abraham regarding a period of bondage for his seed (xv. 13). God would train these patriarchs, and the record of His training He would have them pass down in valuable tradition to provide lessons in divine guidance, which, in all the centuries thereafter, would serve as object lessons (1 Corinthians x. 11). This bitter and hard experience was a part of God's training of His chosen people. The deliverance from this condition of bondage is set forth as a standard by which the power of Israel's God is to be measured. Con- sequently, we observe again and again, in the Old Testa- ment, the expression, ^^ According to the power with which I delivered you out of Egypt. " It is interesting to note that while the deliverance from Egypt is the standard by which we are to measure God's power in Old Testament times, the New Testament standard of God's power is the resurrection of Jesus Christ from the dead : Ephesians i. 19, 20 — ^^ And what is the exceeding greatness of his power to usward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places." Third. To give His people the possession of a large land in which there would be room to grow (xiii. 14-17). So far, the only land that the patriarchs possessed was a burial lot. They were hardly strong enough to hold any more, nor would it have been safe for them to do so. In order, therefore, that they may have room enough to grow, God gives them a place in Goshen, a place separated from the Egyptians, in order that they may have un- The History of Joseph 109 molested growth (xlvi. 34 ; xlvii. 6). The divine pur- pose in this was that when they did go back to possess the promised land, they would be strong enough numer- ically to possess and hold it. 2. For the preservation of the chosen race. This is the purpose of the history of Joseph in Egypt as distinctly stated in the Word of God itself (xlv. 5-8 ; xlvi. 34 ; Psalm cv. 17-23). How little the brethren of Joseph knew, when they sold their brother, that they were carrying out the purpose of God. They meant it for evil, but God meant it for good. Psalm cv. makes very distinct and clear reference to the purpose of Joseph in the land of Egypt. " He sent a man before them, even Joseph, who was sold for a servant : Whose feet they hurt with fetters : he was laid in iron : Until the time that his word came : the word of the Lord tried him. The king sent and loosed him ; even the ruler of the people, and let him go free. He made him lord of his house, and ruler of all his substance : To bind his princes at his pleasure ; and teach his senators wisdom. Israel also came into Egypt ; and Jacob sojourned in the land of Ham " (Psalm cv. 17-23). 8. For the training of the chosen people, God^s purpose in the selection of the chosen race was that they might be the channels through which the knowledge of the true God might flow to the race. It was necessary, therefore, to train these chosen people in arts, science, and literature, such as would fit them for this great and divine work. Such a training they could not receive had they remained in Canaan. Egypt was the center of culture and civilization at that time. Zoar, the leading city of Egypt, was particularly noted for its wisdom ; it possessed a university of learning (cf. Isaiah xix. 11-13). The discovery of the code of Hammurabi shows us to what an advanced state of culture and civiliza- 1 lo The Book of Genesis tiou these people had attained. The stay in Egypt fitted Moses, who was learned in all the wisdom of the Egyptians, for his future work as lawgiver and leader of God's chosen people. The Divisions of Joseph's History. Joseph is one of the three men who were chosen vessels of God in con- nection with IsraePs history. The other two were Moses and Paul. Joseph's history may be summed up under three main divisions : The chosen vessel in preparation (xxxvii.-xli. 36) ; the chosen vessel in service (xli. 37-1. 21) ; the dissolution of the chosen vessel (1. 20-26). Let us now look at these divisions somewhat in detail : I. The Chosen Vessel in Preparation (xxxvii.-xli. 36). Under this main division we have three general thoughts : Joseph as a son (xxxvii.) ; as a slave (xxxix. 1-20) 5 as a prisoner (xxxix. 21-xli. 36). First. Joseph as a son (chap, xxxvii.). Joseph was the favourite son of Jacob. The partiality of the old man for the child of his old age is shown by providing him with a coat of many colours. It was this partiality that aroused the envy and hatred of his brethren. Isaac and Eebekah had fallen into the same mistake of show- ing partiality between their children, Jacob and Esau. Emphasis is laid on the fact that Joseph was a dreamer. It may have been God's method in those days, in which there was no Bible, to make His will known through the medium of dreams (cf. Job xxxiii. 14, 15). To-day, how- ever, the Word of God is that to which we must refer to know the will of God (Isaiah viii. 19, 20 ; Jeremiah xxiii. 28). God's ideal for Joseph's life was revealed in a dream ; God's ideal for our lives is revealed in the Bible. Joseph has been called a visionary and a dreamer. His dreaming has been ridiculed. But after all, it is a The History of Joseph ill great thing to have high ideals. The man who never built a castle in the air never built one on the ground. Joseph had a divine ideal which he never doubted throughout all his experiences. So had Paul (cf. Acts xxvi. ; Philippians iii. 12j. So should we (Ephesians i. 17-22). Joseph was hated of his brethren. They did not believe in any revelation that differed from their own experience, so Joseph was looked upon as a mad enthusiast. His brothers would not speak to him, or if they did speak, they grew red in the face with anger and jealousy (ver. 11). They would not exchange friendly greetings with Joseph. There are people to-day who refuse to acknowledge as genuine any experience that is different from theirs, and grow angry when you speak to them about it (cf. Job iv. 12-16). Joseph is sold into Egypt, as Christ was sold by Judas, for a price. Jacob was deceived by the blood of the goat, just as he himself had deceived Isaac, his father, by the skin of a goat (chap, xxvii.). Second. Joseph as a slave (xxxix. 1-20). Even as a slave, Joseph was faithful to the purposes of God as he knew them, and for this reason, ^'God was with him." There seems to be no implied contradiction between the dignity of a chosen vessel of God and the most menial service. So was it in the case of our Lord Jesus Christ, who took upon Him the form of a servant (John xiii. 1-16 ; Philippians ii. 5-8). Our attention is drawn in this chapter to Joseph^ s great temptation. Although it was the result of the wicked- ness of an evil woman, God used it to the blessing of Joseph. ^' The word of the Lord tried him " (Psalm cv. 19). It is not easy to be the hero of a story. There can be no sunshine without shadow. No man is exempt from temptation. Satan is always on God's ground ready to 112 The Book of Genesis tempt the finest of God's people. Indeed, the more saintly one is, the more keenly he will be tempted. Undoubtedly Joseph would have gained much temporal advantage had he yielded to this temptation. He was a slave. Here was a chanee to be raised up to the throne. We must remember, too, in this connection that Joseph had dreamed of such exaltation, and that he believed in dreams. Was this the way in which his dream would be fulfilled ? Was this a short cut to the throne ? Was it right to do evil that good might come from it f This was his temptation. Compare Matthew iv. 8-10 ; 1 John ii. 15, 17 — our Lord's temptation to gain His kingdom by short and easy methods, and our own temptation along similar lines. The secret of Joseph's victory lay in his implicit faith in God (Psalm li. 4), his respect for his master (xxxix. 8), and for the marriage tie (xxxix. 9). Joseph did not play or dally with temptation ; he fled from it (vers. 12, 13). So should we avoid temptation, pass it by, flee from it. No moral or spiritual good can come from these tours of Investigation into the ^^redlight districts " of our cities. Dinah, we are told, went out to see the daughters of the land ; that is to say, to make a tour of investigation ; and we know the results — how deplorably she fell into im- morality (Genesis xxxiv. Iff.). The result of Joseph's victory over this severe tempta- tion was that he was falsely accused. This false accusa- tion Joseph did not reply to. To have done so would have been to incriminate others. This Joseph was not willing to do. He committed his case unto God, being assured that God would care for him. ^^ Servants, be subject to your masters with all fear ; not only to the good and gentle, but also to the froward. For this is thankworthy, if a man for conscience towards God endure grief, suffering wrongfully. For what glory is it, if, when The History of Joseph 113 ye be buffeted for your faults, ye shall take it iDatiently ? but if, when ye do well, and suffer for it, ye take it pa- tiently, this is accei)table with God. For even hereunto were ye called : because Christ also suffered for us, leaving us an example, that ye should follow his steps : Who did no sin, neither was guile found in his mouth : Who, when he was reviled, reviled not again ; when he suffered, he threatened not ; but committed himself to him that judgeth righteously " (1 Peter ii. 18-23). Joseph took care of his character, and committed his reputation to God. Some men lose their character in seeking to care for their reputation. We recall in this connection the story of a leading Christian worker who was wrongly accused, but nevertheless main- tained silence, because any defense from him would in- criminate others. He preferred to suffer innocently and in silence, trusting that God would undertake his defense, inasmuch as in the very nature of the case his own de- fense would incriminate others. In a very few years all his accusers were brought to shame. The leading con- spirator confessed on his dying bed ; the second fled the country ; a third, fourth, and fifth wrote asking forgive- ness ; and the very papers that had published his shame now published his vindication. Third. Joseph as a prisoner (xxxix. 21-xli. 36). Joseph is now suffering for righteousness' sake, and yet there is no complaint, defense, or incrimination on his part. He knows he is in the path of God, and that what- ever comes to him in that path will work for his good. He can safely leave the issue with God. This is true meek- ness. Meekness is the consciousness that one's life is sur- rounded by God as an environment, and that nothing can come into that life until it has first pierced that environ- ment, and by so doing has become the will of God for that life. Whatever experience, then, such a life is called 114 '^^^ Book of Genesis upon to pass through is recognized as of God, and the trusting soul says, ^*Be it unto me even as thou wilt. " This is true meekness. Joseph had confidence in God^s providential leadings and dealings; he could wait God's time. No doubt Joseph was tempted to think that the ideal of his dreams was thwarted. There was no sign to indicate God's favour. Nevertheless, Joseph believed in God and in the purpose of his life (xl. 14). Indeed, Joseph is dreaming again, even though in jail. He is not making light of the visions and dreams of youth. He is .standing by the faith of his early days. If the vision tarries, he has de- termined to wait for it. We are living in days when we are tempted to forsake the traditions of our youth and the faith once for all delivered unto the saints. Let us be careful lest we fall from our true standard of faith in God. Joseph was rewarded for his victory over this tempta- tion. The reward of Joseph is seen in the fact that, in- stead of Reuben or Judah, who were probably entitled to the place of honour, he occupies a place in the book of Genesis with the patriarchs Abraham, Isaac, and Jacob. Reuben (Genesis xxxv. 22 ; xlix. 4) and Judah (xxxviii. 15-26) had failed to resist a similar sin to this with which Joseph had been tempted, and which he so nobly over- came. Consequently, Joseph, the younger, is given the place of the elder. ''Now the sons of Reuben, the first-born of Israel (for he was the first-born ; but, foras- much as he defiled his father^ s bed, his birthright was given unto the sons of Joseph the son of Israel ; and the genealogy is not to be reckoned after the birthright. For Judah prevailed above his brethren, and of him came the chief ruler ; but the birthright was Joseph's)" (1 Chron- icles V. 1-2). It may have seemed to us, as we read of the sin of Reuben and Judah and noted the absence of the The History of Joseph 1 1 5 divine disapproval or punishment for such sins, that God had overlooked them. Here, however, in the choice of Joseph, we see that no sin is overlooked by God, and that every act of obedience and faithfulness is rewarded. 2. The Chosen Vessel in Service (xli. 37-1. 21). Under this division we consider Joseph and Pharaoh ; Joseph and the Egyptians j Joseph and his brethren ; Joseph and his father. First. Joseph and Pharaoh (xli. 37-57). The time for God to exalt Joseph has now come. The fulfillment of Joseph's vision had been delayed, but not forgotten. It had tarried, but he had waited for it (Habakkuk ii. 3). One hour Joseph is a slave ; the next, a prince. Instead of chains, he is given a scepter. From the dungeon, he is raised to the throne. No obstacle can stand in the way of God's promises to hinder their fulfillment when God determines to move. The change was instant. There is no tedious progression when God begins to work ; *^ None can stay His hand " (Daniel iv. 35). God can cast a king down from a throne to be a beast of the field in one mo- ment (Daniel iv. 28-37) ; or He can lift the poor from the dung-hill and set him among princes (1 Samuel ii. 8). Before honour is humility. Joseph did not think of himself as in line for the position which he suggested to Pharaoh should be filled. Apparently he did not think that a man like himself, a slave and a Jew, was eligible for so responsible and dignified a place. His suggestion to ^'set a man " (vers. 33, 34) over these matters was no hint that he wanted the position. In his humility he never thought of himself. Even in connection with the interpretation of the dream he said, '^The root of the matter is not in me ; God shall give Pharaoh an answer of peace " (xli. 16). So is it always that influence belongs, in the long run, to those who rid their minds of all private 1 16 ' The Book of Genesis aims, and come close to tlie great center in which all the race meets. Men feel themselves safe with the unselfish, with persons in whom they meet principle, justice, truth, love, God. Before honour is humility (xli. 16 ; John xii. 26 ; Phi- lippians ii. 5-11). God is the source of promotion (xli. 38 ; Psalm Ixxv. 6 ; Daniel iv. 25). In this connection Joseph's marriage is narrated. Did he do right in marrying into this society (cf. Exodus ii. 10, 21 ; Genesis xxvi. 1-5 with xlvi. 5) ? If wrong, was it overruled for good ? Second. Joseph and the Egyptians (xli. 46-57 ; xlvii. 13-31). The famine which came upon Egypt at this time and as foretold by Joseph in the interpretation of Pharaoh's dream was by no means accidental. It was raised up by God (Psalm cv. 16), and, seemingly, that Joseph might be known as the saviour of Egypt (xlvii. 25). God not only raised up the man for the hour, but also the hour for the man. JSTote that God prepared the man first, then the occa- sion. This is God's method of working. This is what He has done in all the great revivals of religion in the past. We hear people say that such revivals are not possible nowadays, for conditions are not such as they were in Moody's, Finney's, or Whitefield's day ; that times have changed. No, the times have not changed, but there is a lack of men for the hour. The history of every great religious movement is the history of one man fully given up to God : Lutheranism, Luther ; Methodism, Wesley ; Presbyterianism, Calvin ; Dowie- ism, Dowie ; Christian Science, Mrs. Eddy ; Millennial Dawnism, Eussell. '•Through faith" we understand how the ages (or dispensations) were framed (Hebrews xi. 3). The age in which Noah lived was of the nature it was, religiously, The History of Joseph II7 because of the relation which Noah sustained to God : *^ By faith Noah" framed the age in which he lived. "By faith Abraham" moulded the age in which he lived. Thus it has ever been from that day to this. Joseph's name is changed in this connection, the Egyptian name signifying abundance of life (cf. John X. 9). In Joseph seemed to rest the salvation of the world. The food of life was in his hands. In these re- spects there is a striking likeness between Joseph and Christ (cf. Acts iv. 12 ; John vi. 48-58). The wisdom of Pharaoh's choice is seen in the skill of Joseph. When God appoints a man for a certain office, that appointment is a guarantee of divine fitness. If to- day God puts His hand upon a man and sets him apart for the ministry of the gospel, to be a preacher or an evangelist, He will convey, with that call, the gift to preach. If a man has no gift to preach, he has no call to preach. Of course, it will be necessary for him to prepare himself and thus stir up the gift that is in him. Joseph was a twofold blessing : first to the chosen race, and consequently to the world. This is the blessing of Jacob, the blessing which reaches out beyond itself, and blesses others. Third. Joseph and His Brethren (xlii. 1-45, 28; 1. 15-21; cf also chap, xxviii.). Here we have another phase of the vision of Joseph's youth fulfilled. In this picture of his brethren doing obeisance to him, we have the fulfillment of his vision of the sheaves bowing down to his sheaf. We shall not understand Joseph's treatment of his brethren unless we clearly see the purpose of the method pursued by him. The end Joseph had in view was to produce conviction of sin in the hearts of his brethren. He would have them realize the awfulness of the sin which they had committed. Four steps may be men- ii8 The Book of Genesis tioned in his treatment of his brethren : first, he spake roughly to them (xlii. 7, cf. xxxvii. 4) ; second, he put them in prison (xlii. 17, cf. xxxvii. 24) j third, he put their money into their sacks (xlii. 25, cf. xxxvii. 28) ; fourth, he put the cup in the sack of the youngest, prob- ably to see if they cared still for youth, or would treat him as they had Joseph (xliv. 2). Joseph's method of treatment brought about the de- sired results (xlii. 21-22 ; xliv. 16). The consciences of his brethren began to work. The natural elements of ret- ribution are set forth in the words of verses 21, 22 — ^^And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear ; therefore is this distress come upon us. And Eeuben answered them, saying. Spoke I not unto you, saying, Do not sin against the child ; and ye would not hear ? therefore, behold, also his blood is required. " There is no human accuser here — *' They said among themselves [or one to another] " (xlii. 21). In this connection let us notice the factors within us that make up natural retribution as set forth in xlii. 21, 22; first, memory — ^^We saw the anguish" (this happened twenty years before) ; second, imagination — " When he besought us, and we would not hear" ; third, conscience — ^'We are verily guilty concerning our brother"; fourth, reason — ^'Therefore is this distress come upon us" ; fifth, remorse — which means a biting back like a serpent stinging its own tail, the soul is re- coiling on itself. Every sinner carries within himself enough material to build a hell if there were none in God's plan. Some one has well said that ^ ^ every man carries his own brimstone." With a memory — to recall the past ; with an imagination — to portray the scene of sin ; with a conscience — to accuse of the guilt ; with The History of Joseph 1 19 a reason — to justify the penalty ; hell were impossible to escape by any sinner who goes into eternity unforgiven, unreconciled, and uncleansed. We have here a wonderful lesson in forgiveness (xlv. 1-16). Study it carefully. It is a lesson we need to learn to-day. How full, free, and gracious was Joseph's forgiveness ! If he had not forgotten the wrong that had been done him, he remembered it only to forgive it. Compare Ephesians iv. 26, 27 ; Matthew v. 23, 24 ; vi. 13, 14 ; xviii. 21-35. How keenly Joseph's brethren felt the wrong they had done their brother, and how deeply they wept over it ! So shall the Jewish people weep when they see the Christ whom they have rejected and crucified (Zechariah xii. 10 ; Eevelation i. 8). Fourth. Joseph and His Father (xlvi. 1-1. 14). Jacob, after diligently inquiring of God, and being assured of God's will in the matter, takes his journey down to Egypt. As we have already seen in the study of Jacob's history, the patriarch was afraid to go down into Egypt unless assured by God that it was the right thing to do, for Abraham and Isaac had suffered because of their departure into Egypt. He doubtless recalled the sad experiences his fathers had here and also that God had forbidden them to go down into that country (xlvi. 2). Being assured now of the divine will (James iv. 12-17), he departs for Egypt. There is a difference be- tween going to a place of our own will and choosing, and that of God's ordaining. We should not put ourselves into forbidden paths, and then expect God to deliver us. If, however, we are called to go into the enemy's country, God will protect us there. Joseph's reception of (xlvi. 28-34) and care for his father (xlv. 25-28), and his kindly introduction of the patriarch to Pharaoh (xlvi. 31-xlvii. 12), showed that 120 The Book of Genesis Joseph was not ashamed of his aged father. Some chil- dren are ashamed to take their parents into company or to introduce them to people. Joseph^ s provision for his father is beautifully set forth in xlvi. 31-xlvii. 12. One can hardly read these verses without being reminded of what the apostle tells us in 1 Timothy v. 8 — ^'But if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel." In this connection we have prominence given to the blessing of Jacob, which was pronounced, first, upon Joseph's children (chap, xlviii.). We should note that Ephraim and Manasseh not only changed places in the blessing, but took JoseiDh's place in the reception of the blessing. Jacob crossed his hands in the bestowal of the benediction, thus showing that the blessing was by grace and not by nature. One wonders if Jacob meant to teach the generations of men that should follow that nat- ural disadvantage may be overcome by grace. Second, the blessing is pronounced upon the twelve sons of Jacob (chap. xlix.). There are many and won- derful lessons in this chapter, which we do not have time to dwell on, except to note that a man's sin enters into his future career ; that past sin may be forgiven, and even forgotten, yet it has its blighting influence upon the future. This is especially brought out in verses three to nine. Another lesson we learn from this chapter is that each man's sphere, as well as each man's place on the earth, is adapted to his or its peculiar character. Still further we are taught that, although foreappointed and foreknown, the destinies of men and nations are fully wrought out by themselves. The death of Jacob, which has been mentioned be- fore under the history of Jacob, is referred to in xlix. 28-1. 14. The History of Joseph 121 3. The Dissolution of the Chosen Vessel (1. 22-26). This practically closes the patriarchal dispensation. God's chosen people are still one seed^ but not any longer one person. They have now become a great people, a mighty nation. The prophetic and hopeful note is very prominent in the account of Joseph's death. There is apparently no fear and no terror in his departing to be ' ' gathered to his fathers." *'The righteous hath hope in his death" (Proverbs xiv. 32). We are reminded of the description of Christ's death in connection with the departure of Joseph : ^^ Therefore my heart is glad, and my glory re- joiceth : my flesh also shall rest (or pitch her tabernacle) in hope " (Psalm xvi. 9). Likeness Between Joseph and Christ. Some claim Joseph to be a type of Christ. A safe rule to follow in typography is as follows : Make no character, institu- tion, or event of the Old Testament a type which the New Testament does not affirm to be such. As illustra- tions, compare Melchizedek (chap, xiv.) with Hebrews V. ; Adam (1 Corinthians xv. 22) ; Jacob's ladder (Gen- esis xxviii. ; cf. John i. 51). Search for other types in Genesis and corroborate them by the New Testament teaching. Points of Similarity Between Joseph and Christ. (1) Beloved of his father (xxxvii. 3, cf. Matthew iii. 17). (2) Hated by his brethren (xxxvii. 4-11, cf. John vii. 1-7 and Mark xv. 10). (3) Interpreter of the will of God (xxxvii. 5-11, cf. John i. 18 and Matthew xi. 25-27). (4) Sent to minister to his brethren (xxxvii. 13, cf. Matthew xx. 28 and John i. 11). (5) Plan to kill Joseph (xxxvii. 19, 20, cf. Matthew xxi. 38). (6) Sold (xxxvii. 28, cf. Matthew xxvi. 14, 15). (7) In- 122 The Book of Genesis uocently condemned, imprisoned with two malefactors (chap, xl., cf. Luke xxiii.). (8) Exalted by the hand of God (chap, xli., cf. Acts ii. 32-36). Prophecies of Christ in Genesis with New Testa- ment Fulfillment. How many? Look them up and mark them in your Bible. Illustrations : The promised Saviour is to be (1) Of the seed of the woman (iii. 15, cf. Eomans xvi. 20 ; Galatians iv. 4). (2) Of the seed of Abraham (xii. 3 ; xxii. 18 ; xxvi. 4 j xxviii. 14, cf. Mat- thew i. 1 J Luke i. 54, 55 ; Acts iii. 25 ; Romans iv. 13 ; Galatians iii. 8). (3) Of the seed of Isaac (xvii. 19 ; xxvi. 2-5, cf. Romans ix. 6-8 ; Hebrews xi. 18). (4) Of the tribe of Judah (xlix. 10, cf. Matthew i. 2). The Types of Genesis. ^* A type is a divinely pur- posed illustration of some truth. It may be : (1) a per- son (Romans v. 14) ; (2) an event (1 Corinthians x. 11) ; (3) a thing (Hebrews x. 20) ; (4) an institution (He- brews ix. 11) ; (5) a ceremonial (1 Corinthians v. 7)." — Schojield. There is need of great care in the study of the types of the Bible (see note). The following have been looked upon as having typical significance : 1. The "greater light" (i. 16, cf. Malachi iv. 2— ■ **the Sun of righteousness "). 2. Adam (ii. 19, cf. Romans v. 14 ; 1 Corinthians XV. 21, 22, 45-47) a type of Christ. 3. Eve (ii. 23, 24, cf. 2 Corinthians xi. 2 ; Ephesians V. 25, 32 ; Revelation xix. 7, 8) a type of the Church. 4. Coats of skins (iii. 21, cf. Revelation xix. 8). Some see in this clothing a picture of the righteousness of Christ, obtained for His saints by His sacrificial death. 5. AbePs lamb (iv. 4) as contrasted with Cain's blood- The History of Joseph 123 less offering has been thought to resemble or point to Jesus' death as the Lamb of God (John i. 29, cf. Hebrews ix. 22 J xi. 4). 6. Enoch (v. 24) translated a type of those who shall be translated at the coming of the Lord (cf. Hebrews xi. 5 ; 1 Thessalonians iv. 14-17 ; Eevelation iii. 10). 7. The flood (chap, vii.) a type of the end of the age (cf. 2 Peter v. 4-12 ; Matthew xxiv. 37-39). 8. Melchizedek (xiv. 18) a type of Christ as the Great High Priest (Hebrews vi. 20; vii. 2, 23, 24). 9. Hagar (chap. xvi. ) a type of bondage to law (Ga- latians iv. 24, 25). 10. Sarah (chap, xxi.) a type of grace, the " free- woman '^ and the heavenly Jerusalem (Galatians iv. 22-31). 11. Isaac (chaps, xxi.-xxv.), of the spiritual children of Abraham (Galatians iv. 28) ; of Christ as offering Himself freely to death (Genesis xxii. 1-10, cf. Philip- pians ii. 5-8) ; in his marriage, as being united with a Gentile bride (Genesis xxiv., cf. Ephesians iii.) ; as the promised seed in whom resided the blessings of the nations (Genesis xii. 3, cf. Galatians iii. 16). The Book of Exodus Synopsis of Exodus Introduction. I. The Historical Section of the Book (Chaps. i.~xviii.). I. The bondage of the children of Israel (Chaps, i.-vi.). 1. The oppression of the children of Israel (Chap, i.), (^a) Names of the children of Israel (Jacob) (i, (^) The miraculous increase and oppression ot the nation (i. 7-14). 2. The story of Moses — Birth and early years (Chaps, ii.-iv.). (^a) Moses' birth and early years (Chap. ii.). (^) Moses* call and commission (Chaps, iii., iv.). (i) The program of Moses' commission (iii. 16-20). (2) The signs given to Moses (iv. 1-17). 3. Moses and Pharaoh (Chaps, v., vi.). II. The ten plagues (Chaps, vii.-xii.). 1. The purpose of the plagues. 2. The Passover (Chaps, xi,, xii.). (tf) Its origin. (^) Its nature, (r) Its typical teaching. III. The Exodus proper (Chaps, xiii.-xviii.). 1. Sanctification of the first-born (Chap. xiii.). 2. The miraculous passage of the children of Israel over the Red Sea (Chap. xiv.). 3. The song of Moses (Chap, xv.). 4. The manna (Chap. xvi.). 5. The stricken rock (Chap. xvii.). 6. Distribution of labour (Chap, xviii.). 127 128 Synopsis of Exodus IL The Legislative Section of the Book — At Sinai (Chaps. xix.-xxiv.). I. The giving of the Greater Law (Chaps, xix., xx.\ 1. The preparation for the giving of the Law (Chap. xix.). (a) The ascent of Moses up Mount Sinai (xix. 1-9). (3) The preparation of the people for the recep- tion of the covenant (xix. 10-14). (^) The divine manifestation (xix. 16-25). 2. The Greater Law — The Ten Commandments (Chap. XX.). (/7) The nature of the Moral Law, (^) The divisions of the Moral Law. (1) The first table — Our duties to God (xx. ' i-ii). (2) The second table — Our duties to man (xx. 12-17). II. The Lesser Law (Chaps, xxi.-xxiv.). 1 . The rights of persons — The duties of masters to servants and slaves Cxxi. i-ii). (a) With reference to man servants (xxi. 2-6). (i) With reference to maid servants (xxi. 7-11). 2. With regard to personal injury (xxi. 12-32). (a) Capital offenses (xxi. 12-17). (i) Assault and battery (xxi. 18-27). (c) Injuries done to cattle (xxi. 28-32). 3. Regarding personal property rights (xxi. 33- xxii. 15). Thefts (xxii. 1-4). Law of deposits (xxii. 7-14). Borrowing (xxii. 14, 15). 4. Sins against nature and humanity (xxii. 16-3 ij. (a) Seduction and bestiality (xxii. 16-20). (i>) Oppression of the stranger, widow, and orphan (xxii, 21-24). (c) Money lending (xxii. 25-27). 5. Warnings against lying and dishonesty rxxiii. 1-9). 6. Concerning sacred seasons and the Sabbath (xxiii. 10-19).^ 7. The promise of an inheritance (xxiii. 20-3 3^ 8. The consummation of the giving of the Lesser Law — The glory of the Lord (Chap. xxiv.). Synopsis of Exodus 129 III. The Sacerdotal Section of the Book The Tabernacle and Matters of Worship (Chaps. xxv.-xL). I. The Tabernacle — Its structure and teaching. 1. The materials of the Tabernacle (xxv. 1-9). 2. The Court of the Tabernacle (ixvii. 9-18; Chap, xxxviii.). 3. The Brazen Altar (xxvii. 1-8 ; xxxviii. 1-8). 4. The Laver (xxx. 18-28). 5. The Tabernacle proper, or the Tent of Meeting (Chap. xxvi. ; xxxviii. 20-31). A picture of the Tabernacle and its furnishings arranged in order for the vyorship of Jehovah (Chaps, xxxix.-xl.). Introduction THE first word ^'Now" (Hebrew " And^') con- nects Exodus with Genesis as does also the list of names in Exodus i. 1-6 (cf. Genesis, chaps, xlix., 1.). Exodus, Leviticus and Numbers are joined to the book preceding it by the conjunction ^^And" or ^^Now" (cf. Exodus i. 1 ; Leviticus i. 1 ; Numbers i. 1). This conjunction is missing in Deuteronomy, and naturally so, because Deuteronomy is a recapitulation of the events narrated in the preceding books. The book of Exodus is considered of the greatest im- portance by the Jews because the supreme event in all their national and religious history (the Passover and Exodus, cf. xii. 1, 2) is here recorded. Whenever God desires to call attention to the supreme manifestation of His power in the Old Testament He refers always to the Exodus (xx. 2 ; Joshua ii. 10 ; Judges ii. 1 ; 1 Samuel X. 18 ; Hosea xii. 13), just as in the New Testament the reference is to the resurrection of Christ (Ephesians i. 19-22). The religious year of the Jews begins in this book, as does also the civil year (cf. xii. 1, 2— "This month shall be unto you the beginning of months : it shall be the first month of the year to you "). The Exodus was a definite epoch and a marked era in the history of the children of Israel. It would seem as though, practically speaking, their experience beforehand had not counted for much. Eedemption was the first step in their new national life. This is also true of any man^s life — it does not really begin to count until he has been born again 131 132 The Book of Exodus aud has thus entered into saving and counting relations with God. Exodus as Related to Genesis. In Exodus we are no longer dealing with individuals or families or with clans, as in Genesis, but with a nation and nations. Indi- viduals, families, clans are now organized into a nation. The priests of the family are displaced by the Levites. The private family altar, while not supplanted, is sup- plemented and fortified by the altar of Jehovah in the Tabernacle. Exodus records matters of history rather than of biography as does Genesis. When God met Jacob at Peniel it was to give him a new name for him- self (cf. Genesis xxxii.). When God met Moses at the bush (Exodus iii.) it was to give him a revelation for the nation. In Genesis the Canaanites and Egyptians are mentioned only as they affect individual patriarchs, while in Exodus they are mentioned in as far as they affect the nation of Israel. In Exodus even as great a man as Moses is mentioned only because of his connection with Israel. The study of Exodus makes it very clear that we are no longer dealing with the problems of in- dividual life, as in Genesis, but with great national issues. Exodus shows us the development of Israel from a family and tribal, into a national existence. The Name. '^ Exodus ^ ' means " departure '^ or " out- going. '^ It is the word used in Hebrews xi. 22 — **The departing (or Exodus) of the children of Israel." The name is exceedingly appropriate inasmuch as the book deals very largely with the outgoing, departing, or exit of the children of Israel from their severe bondage in Egypt. It is also a book of redemption — its types being of a redemptive character. It is suggestive to note in this connection that the conversation between Moses and Eli as and Christ on the mount of transfiguration had to do Introduction 133 with the ''decease" (literally, the ''exodus") which Christ should accomplish at Jerusalem. The "exodus" which Moses began but could uot finish, Christ, on Calvary's cross, will "accomplish" (literally, " com- pletely fulfill "). The time covered by the book of Exodus is about one hundred and forty-five years — from the death of Joseph to the erection of the Tabernacle. The historicity of the book of Exodus is amply and satisfactorily confirmed by the testimony of archaeological research and discovery, as well as from the internal evidence of the book itself. The Divisions of the Book. The contents of the book may be said to fall into three main parts : Historical (chaps, i.-xviii.), setting forth the growth, oppression, and deliverance of the nation and people of Israel ; Legislative (chaps, xix.-xxiv.), in which we have a record of the promulgation of the moral, civil, and ceremonial laws governing the chosen people ; Sacerdotal (chaps. XXV. -xl.), dealing almost exclusively with matters pertaining to the building and erection of the Tabernacle, and also some matters of worship in connection there- with. The Historical Section of the Book {Chapters i.-xviii.) THIS general division may be viewed in several ways. In these chapters we have the divine record of God's preparation of Moses who was, in a sense, a redeemer of the children of Israel, and the redemption of God's chosen people from their captivity in Egypt until their arrival at Sinai, where they entered into relations of worship with God. If the contents are viewed in this light, then chapters i.-vi. present the preparation of Moses, the deliverer of Israel ; chapters vii.-xiii., the redemption of the people in process ; chapters xiv.-xviii., the redeemed people under the guidance of God. For our present purpose, however, we shall use a little different arrangement of the contents under the historical section. I. The Bondage of the Children of Israel (chaps, i.-vi.). Under this section there are three minor divisions : the oppression of the children of Israel (chap, i.) ; the story of Moses' birth and early years (chaps, ii.-iv.) ; Moses and Pharaoh (chaps, v., vi.). I. The Oppression of the Children of Israel (chap. i.). (a) The Names of the Children of Israel {Jacob) (i. 1-6). What a strange and checkered career they had, all of them ! Surely they came out of Jacob's thigh, every one 134 The Historical Section of the Book 135 of thein with a limp. Almost every Dame is stained with some fault or sin, yet all of them are heirs of the promise, sons of a prince, the twelve foundation stones of a great nation. A crowd of sinners they were, but the dying words of a father had consecrated them. Grace became exceedingly abundant towards them, for in vain do we look in Hebrews xi., God's roll of honour, for the stains that were attached to their names. There is a lesson in these names for us just as there is a lesson in the names of the genealogies of Christ as recorded in the gospels of Matthew, Mark, and Luke. Even in the genealogies of Christ we find some names that were stained badly by sin. Can it be that Christ came through all kinds of men in order that He might save all kinds of men ? Not the beginning, but the end of these men is what we ought to look at. The writer to the Hebrews says, ''These all died in faith'' (Hebrews xi. 13). (b) The Miraculous Increase and Oppression of the Na- tion (i. 7-14). In Genesis we saw that apparently God's promise to Abraham, that his seed should be as num- berless as the stars of the heavens and the sands of the seashore, was being very slowly fulfilled. After the lapse of many, many years from the time Abraham was first given the promise, we have here but seventy souls de- scending into Egypt — sixty-eight or seventy males in aU, about as many as would fill a good-sized living tent. Had God forgotten His promise to Abraham? By no means. He had sent Joseph beforehand to provide them room enough and the assurance of sufficient safety to grow and multiply in accordance with the promise. Of course, we should remember that, while there were prob- ably but sixty-eight males, the number of persons de- scending into Egypt was very many more, probably three or more times that number. We know that Abraham's 136 The Book of Exodus household aloue numbered three hundred and eighteen males (Genesis xiv. 14). On tlie number of persons go- ing down into Egypt, compare Genesis xlvi. 26, also re- member that Jacob, and Joseph and his two sons, already in Egypt, must be reckoned. Eemember also the five descendants of Ephraim (Numbers xxvi. 36-37). This would make about seventy -five persons (cf. Acts vii. 11-19). We must not lose sight of the fact that the increase in the number of the Hebrew people was supernatural and the result of divine interposition. This seems to be the distinct teaching of Psalm cv. 23, 24 — " Israel also came into Egypt ; and Jacob sojourned in the land of Ham, And he (God) increased his people greatly." It was also the fulfillment of the divine promise made to Abra- ham (Genesis xii. 2 ; xvii. 4, 5 ; xviii. 18). It may be interesting in this connection to draw atten- tion to a note made by a Professor Curtis who refers to a volume of family memoirs which says that five thousand five hundred and sixty-four persons are known to be de- scended from Lieutenant John Hollister who immigrated to America in 1642. This is probably equal to the ratio of the increase of the children of Israel in Egypt (cf. The JEJocpositoVy November, 1887, p. 329). The Oppression of Israel. This section narrates in some detail the oppression of the children of Israel (i. 8-14) and shows us the steps that led to their increased suffering. Joseph — the link that bound his people to the past dynasty — had died. All Joseph's brethren, and indeed his generation, had passed away (i. 6). A new king had arisen who knew not Joseph's intimate relations with the past (i. 8). The supernatural increase in the number of Israelites became an alarming factor to the Egyptians who were afraid, if war broke out, that this great foreign people might ally themselves with the The Historical Section of the Book 137 enemy, and thus fight against them. Pharaoh and his people, therefore, determined to put a stop to the rapid increase of the Israelites. Pharaoh, with this end in view, gave specific charge to the Hebrew midwives. Be- neath the plot of Pharaoh and the Egyptians we must look for the ingenuity of Satan seeking to blot out the promised seed. This, we shall see, he tries to do through- out all the history of the children of Israel, not only as narrated in inspired history, but also in the history of the Jews among the nations of the day. God has a destiny for the Jew. Satan would seek to destroy the Jew and thus destroy the destiny. How many attempts have been made to destroy God's chosen people in Spain, Eussia, Turkey, indeed, the whole world I Man cannot blot out what God determines shall remain. God Overrules. The midwives, from fear of God if not from love of Him, disobeyed the edict of Pharaoh. It may or may not have been true that, as they claimed, the Hebrew wives were shrewd. The midwives doubt- less saw the hand of God in the supernatural increase of Jewish births. Furthermore, it may be that they were not willing to be parties to the crime of infanticide which, while a popular custom among the Egyptians, may have in this instance caused fear in the hearts of the midwives because of their recognition of the hand of God. It is said that '^God dealt well with the midwives," not for their lying or falsehood, if such actually took place, but for their obedience to Him. There is no ex- cuse for lying under any circumstances. By the term ^* built them houses," we are to understand that God made them heads of families (cf. 2 Samuel vii. 11, 27). Barrenness among women in that day was a curse. To be the head of a family was a blessing. One wonders whether the fear of God is as great a preventative of in- fanticide in this day as in the days of Pharaoh. With 138 The Book of Exodus this attempt at destruction of the Hebrew children should be compared Herod's destruction of the first-born in Matthew ii. 2. The Story of Moses — Birth and Early Years (chaps, ii.-iv.). Here begins the history and the in- fluence of one man on a nation and, indeed, on the world (cf. Hebrews xi. 3). God turns the scale of events by the vast weight of one man. The history of all great world movements has been the history of one individual. The Exodus was Moses ; the Eeformation was Luther ; Methodism was John Wesley ; Presbyterianism was John Calvin ; Eddyism was Mrs. Eddy ; Mormonism was Brig- ham Young ; and so it has ever been. It still remains to be seen how much power God will manifest through the life of any single individual who is willing to thoroughly and absolutely dedicate himself to the service of God and man. (a) Hoses' Birth and Early Years (chap. ii.). Moses was the child of Godly parents (Hebrews xi. 23, 24). They saw and believed in the possibilities of their child. Here was a home in which faith reigned supreme, even in idolatrous Egypt. The faith of the parents was found in the heart of the child, a faith which even the training in the home of Pharaoh's daughter could not eradicate, for when the moment of choice came between the faith of his mother and the life in the royal palace, Moses chose the former. No doubt Moses kept in touch with his home during all the years in which he resided in the palace. He got his faith in God from his parents just as he got his learning in the palace of the Pharaohs. Undoubtedly God's providence was manifested in the early years of Moses. It certainly was in his deliverance in connection with the finding of Moses in the ark of bul- rushes. God intervened and saved Moses out of the jaws The Historical Section of the Book 139 of death, right in the very house of Pharaoh. After all, nothing really ^'happens." There is no such thing as chance. Hebrews xi. 23 says it was a triumph of faith : '^ By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child J and they were not afraid of the king's command- ment. " Thus was Moses trained in two homes for God's great work of the redemption of His people. It was necessary for the leader to come from the midst of a system from which he is to set the people free in order to be fully ac- quainted with it. This was true in the case of Saul of Tarsus, and Luther of the Eeformation — close to the throne he is to shake. God is the principal worker in this bold scheme of redemption. It may be that for this reason the names in connection with the preservation of Moses are not mentioned. God Himself is the worker. Compare Psalm xviii. 16 — ^^He drew me out of many waters'' (literally, He " moses " me out of many waters). Com- pare also 2 Samuel xxii, 1 — ^^The Lord had delivered him out of the hand of all his enemies." These are the only two other places in which this form of the word is used, and they signify a deliverance by God, a manifes- tation of God's hand. It was doubtless this divine purpose that the parents saw by faith in their son. It may be that they knew the promise that God had made to the patriarchs that He would visit them in their affliction and bondage. ^' And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them ; and they shall afflict them four hundred years ; and also that nation, whom they shall serve, will I judge j and afterwards shall they come out with great substance. And thou shalt go to thy fathers in peace ; thou shalt be 140 The Book of Exodus buried in a good old age. Bat in the fourth generation they shall come hither again : for the iniquity of the Amorites is not yet full '^ (Genesis xv. 13-16 ; of. 1. 24, 25). These godly parents may have seen in their child the one who, under God, was to fulfill this prophecy. We are delighted to note the mother instinct in the heart of the heathen daughter of Pharaoh. Our great cities swarm with children exposed to a worse fate than that baby among the bulrushes. Legislation and official charity are too cold to reach them. They need the bosom of a home. These children, like Moses, " with no lan- guage but a cry,'' are still in our midst. What are we doing for them f " If fate hath given thee no child To lean upon thine arm, That by its presence undefiled Shouldst save thy soul from harm ; If thou wert truly mother born, Thou wouldst have played the part, And found some little one forlorn To fold within thine heart." How wonderfully God cared for the child that those parents committed to Him ! What they gave to God, that God returned to them glorified. God will do the same for us and for our children if we have like faith. The slaying of the Egyptian by Moses (ii. 11-16) is an attempt at human redemption, to accomplish God's work by means of the flesh rather than by God's Spirit. It is a repetition of the mistake which Abraham and Sarah made when they resorted to Hagar to help fulfill the promise of God. The flight of Moses (ii. 15-25) was also in the provi- dence of God. It was the divine way of training Moses to be a leader. It was through this wilderness, in which he spent forty years, that he should lead the children of The Historical Section of the Book 141 Israel for another forty years. The knowledge of the wilderness which Moses must have gained during his years of pilgrimage was of untold benefit to him in his leadership of the nation later. (p) Moses^ Call and Commission (chaps, iii., iv.). The call came while Moses was about his usual daily occupa- tion. So it came to David, while he was tending his slieep ; to Elisha while he was plowing j to the shepherds while they watched their flocks. So it will always come. God calls us from work to work, never from idleness. He who fills well his present position is in line of promo- tion for a greater. God's call often comes while in solitude. The mother- country of the strong is solitude. What a change this was — from a busy palace to a quiet desert, but God tests His weapons before He uses them. Solitude — that is the definition of genius. One might have thought that Moses had flung away bright prospects in forsaking Pharaoh for Jethro. So we sometimes say of many a young man who gives up a worldly prospect for the work of God. It was a delib- erate choice on the part of Moses : *^ By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter ; choosing rather to suffer afflic- tion with the people of God than to enjoy the pleasures of sin for a season : esteeming the reproach of Christ greater riches than the treasures in Egypt : for he had respect unto the recompense of the reward. By faith he forsook Egypt, not fearing the wrath of the king : for he endured, as seeing him who is invisible'' (Hebrews xi. 24-27). A wise choice it was, as the centuries that have passed by still bear witness. God spoke to Moses out of the bush that burned yet did not consume. The bush was doubtless a symbol of God's holiness, the divine fire consuming sin for the purpose of 142 The Book of Exodus consecration. Compare Hebrews xii. 29 — '^ For our God is a consuming fire." Jesus drew a lesson from the burn- ing bush in His talk with the Pharisees (Mark xii. 26). Just as the bush burned but did not consume away, so, once born, the soul dies not ; ^tis an eternal thing. Those whom we call dead are alive. The soul that is united to God by faith never dies. The title ''Jehovah'^ lifts God up above men. The title "The God of your fathers" brings God down to men. That is His memorial to all generations. The program of Moses' commission (iii. 16-20). The end of the mission is known from the beginning. Moses need have no fear of failure. At first sight it might seem as though from this very fact Moses had a greater chance than we have. And yet the fact that we do not always, as Moses did, know the end from the be- ginning should lead us to cling more closely to God for greater grace, and stimulate us to greater effort. The assurance to be given to the children of Israel was that they were to be delivered by God Himself and planted again in their own land. The three-day test (iii. 18) was a picture of God work- ing along the lines of least resistance, and favoured Pharaoh. It was no deceit. If Pharaoh would not allow three days, he would certainly not allow them to go for good. Why did God appeal when He knew that it would be in vain I That is answered by asking, Why does God still appeal to us when He knows ofttimes the appeal will be in vain ? God makes the least possible request and with the greatest courtesy. That is why each time that Moses makes a demand upon Pharaoh the terms are more severe. Not even so little as God asked would be granted. The conflict was to be a religious one. It was a battle between the gods of Egypt and the God of Israel. This The Historical Section of the Book 143 is the lesson that both Pharaoh and Moses should learn. Pharaoh especially would learn who Jehovah was when the plagues came upon him. The reference to ''borrowing jewelry" in verses 21 and 22 is understood when we substitute the word *' ask" instead of ^'borrow. '^ Probably the word "de- mand" would be better. These people had slaved so long for nothing that they were entitled to something, and we see later (Exodus xii. 36, 36) that the Egyptians forced their jewelry upon the Israelites, so glad were they to get rid of them. (c) The Signs Given to Moses (iv. 1-17). The hesita- tion of Moses to assume the of&ce of deliverer is quite a contrast to his rashness which resulted in the slaying of the Egyptian in chapter ii. These years of solitude in the wilderness had worked wonders in Moses' character. Moses was not cowardly but timid. This will be seen by a careful consideration of the five excuses offered (cf. iii. 11, 13 ; iv. 1, 10, 13). He knew the temptations of Egypt and the temper of the Egyptians. He was well acquainted with the nature of the Israelites. He had come into personal contact with the power of the throne of the Pharaohs. He knew he could not face all this alone, hence his plea for help outside of himself. This is really a glorious phase of Moses' character. What a transformation the years of solitude have wrought in him ! Now God can use him, for the divine strength is made perfect in human weakness (cf. 2 Corinthians xii. 10). God assures Moses that He will be with him ; that it is God's work He is going to accomplish (cf. the expressions ''my people," iii. 10 ; " God of the Hebrews," iii. 18 ; *' my son" iv. 22— thus does God identify Him- self with the nation, cf. also vi. 7). The three signs given to Moses in this chapter are exceedingly significant. The rod that turned into a 144 '^^^ Book of Exodus serpent (iv. 2-5) was intended to convince Pharaoh of the fact that Moses' commission was from God. The Egyptians worshipped the serpent. Indeed, a serpent was a part of the crown of the Pharaohs. This showed that the God of Moses was superior to the gods of the Egyptians, for He could raise up enemies, troubles, and avenging forces; they were subject to Him, and He could suppress them. The rod of Moses plays an im- portant part in history. Tradition regards it as the tree of life. Whether this be true or not, it does show how God uses the weak things of the world to confound the mighty. In chapter ii., the cry of a baby ; in chapter iv., the rod of a shepherd saves the nation (cf. 1 Cor- inthians i. 26). The leprous hand (iv. 6-8) was a sign intended for the people of Israel. Leprosy was to them a sign of the power of death in its most awful form. This would con- vince them that Moses came to them with divine creden- tials and as the messenger of the God of Israel. The turning of the Nile water into blood (iv. 9) was doubtless intended to convince the Egyptians. The Nile was the great god of Egypt. It was the pride and glory of the land. The Nile was the object of greatest worship. To be able, then, to turn this, their favourite river, into blood, showed the power of Moses' God over the god of the Egyptians. It was perfectly natural that Pharaoh, the Egyptians, and the children of Israel should ask Moses for credentials, especially so when we consider the importance of Moses' errand, and the obstacles to be overcome. Three miracles are given, thus laying em- phasis upon the cumulative value of evidence. While absolute proof may not lie in any one of these, it does lie in the three combined. We must not despise the " evi- dence to character. " We have the right of challenge. We are told to test the spirits whether they be of God or The Historical Section of the Book 145 not (1 John iv. 1-4). When we consider the importance of the errand, the message, and the issues at stake, we have a right to ask for the proper credentials. Thus Moses is endowed with sufficient credentials to convince Pharaoh, the Egyptians, and the children of Israel. Moses' excuse of timidity and lack of speech was wrong. There is a time when timidity is sinful. No man ought to think of himself above what he ought to think, but there are times when we ought to think soberly (Eomans xii. 3). Israel is not to be delivered by eloquence, but by power. We must not wait until we are wise or fluent, but until we are assured of the divine presence. God could have given Moses the gift of elo- quence if that were necessary, as verse 12 clearly shows. Indeed, God might have given it to him instead of to Aaron, had Moses been believing. It was sad for Moses when God granted his request (iv. 13), for, as we shall see later, it was the eloquence of Aaron that led the people to worship the golden calf. Moses was wrong in allowing responsibility to fall into weaker hands that day and finally, for those weaker hands led a nation to sin. Moses' return to Jethro (iv. 18-23) is interesting be- cause it shows us how careful Moses was in giving up his position. There is a right and wrong way for a Christian to surrender his position, even though he has been called of God to another. What a contrast be- tween Jacob stealing off unknown to Laban, and the plain, straightforward way in which Moses dealt with Jethro ! God does not expect us, even in the performance of duty, to rush heedlessly into peril. Note the divine statement "For all the men are dead which sought thy life." 146 The Book of Exodus Tlie incident of Zipporah (iv. 24-26) seems to intimate that Moses, the great leader of a race, had been remiss in the performance of a religious rite in his domestic life. He had neglected his full duty to his child. He had failed to recognize it as a child of the covenant and to claim for it its rightful share. He probably knew what he ought to do but had left it for a more convenient season. It was a little thing in the midst of vast na- tional issues, but is any act of disobedience little? It is another illustration of how great men may fail in little things. 3. Moses and Pharaoh (chaps, v., vi.). We should try to form a picture of the return of Moses to Egypt, to the same royal palace where he had spent his child- hood, and meeting again the friends and acquaintances of former years. His rugged appearance would doubt- less cause comment if not a taunt from his companions, but some men, like Christ before Herod, even though they be clothed in homespun, by their very attitude proclaim that they are royal. Thus it was witli Moses. We have here a wonderful illustration of God's deal- ings with two different men whom we may consider as typical. The susceptibility of Moses to the will of God, and the hardness of Pharaoh towards that same will, are instructive to us. The Apostle Paul makes much of this incident in his epistle to the Eomans (chap, ix.), and shows that the case of Pharaoh is illustrative of God's dealings with men who persistently harden their hearts against Him. The question may be asked. Who hardened Pharaoh's heart? A careful consideration in the Eevised Version, and especially in the Hebrew text, of the following verses will show that Pharaoh hardened his own heart before God hardened it (cf. vii. 14 ; viii. 15, 32 ; ix. 7, 35). The Historical Section of the Book 147 These verses, when read as indicated and compared with X. 1, will show that not until Pharaoh had hardened his heart many times did God harden it. Indeed, God did not harden Pharaoh's heart at all, except judicially. The susceptibility of any human heart to the voice of God is due to the presence in that heart of God's Spirit, which presence, in a sense, God has granted to every man. The withdrawal of that Spirit would, of course, ensue in the hardening of that heart and life, but the Holy Spirit does not withdraw until He is forced to do so by the stubborn willfulness of the individual from whose heart He has been driven. Thus hardening of the heart is judicial. In Eomans i. 24, 26, 28, referring to the wicked Gentiles, we are told that ^^God gave them up." It is the deceitfulness of sin that hardens (He- brews iii. 13 ; cf. Jeremiah vii. 20 j Eomans xi. 7, 25 j Ephesians iv. 8, 18). The secret of Pharaoh's hardness lay, not in his ignorance, but in his unwillingness even to inquire concerning God and His will (Exodus v. 2 ; cf. John vii. 17). God's Demands and Pharaoh's Replies. A care- ful study of God's demands and Pharaoh's replies will throw much light on the problem of God's dealings with Pharaoh. (1) V, 1— ^ ^ Thus saith the Lord. ' ' V. 2—^^ Who is the Lord!" (2) V. 1 — ** Let my people go . . . wilderness." viii. 25 — **Go, sacrifice in the land." (3) viii. 27 — ''Three days' journey into the desert." viii. 28 — '' Go, only not far away." (4) X. 3 — " Let my people go." X. 8—'' Who are they that shall go ? " (5) X. 9 — All must go. X. 11 — Let men go, but not children or flocks. 148 The Book of Exodus Verse 24 — " Go, men and children, but not flocks." (6) X. 25, 26— "Flocks too must go." xii. 31-33 — " Go, as ye have said." The Real Scene Begins. In chapter vi. we have the first real act in the drama of the redemption of the chosen people from Egyptian bondage. God deals first with His own people, even before dealing with Pharaoh or the Egyptians. Moses had said: "Behold, the children of Israel have not hearkened unto me ; how then shall Pharaoh hear me, who am of uncircumcised lips?'' (vi. 12). The entire sixth chapter is practically taken up with Moses and Aaron dealing with the chosen people. II. The Ten Plagues (chaps, vii.-xii.). The first nine plagues may be divided into three groups. It should be noted that warnings are given of the first two plagues of each group, the third plague in each group being in- flicted without any warning. We naturally ask why? The plagues that the Egyptian magicians were able to duplicate were those that had been already fore-an- nounced. Those plagues that were sprung suddenly and unannounced upon the people were not duplicated by the magicians, for they doubtless did not have time to make up the deception which they had previously palmed off on Pharaoh and the people. These plagues were wrought upon a natural basis ; they were the credentials of Jehovah's messengers, and were for the punishment of Jehovah's enemies and the overthrow of Jehovah's rivals. I. The Purpose of the Plagues : (1) That the Egyptians might know Jehovah (vii. 5). (2) Judgment upon the gods of Egypt (xii. 12). (3) To honour Israel (viii. 22, 23). The Historical Section of the Book 149 (4) To reveal the holiness, justice, and power of God (vii. 3, 5 ; ix. 15, 16, 27). (5) A testimony to future generations (x. 1, 2). It should not be lost sight of in the study of the plagues that they were the manifestation of a conflict between the gods of Egypt and Jehovah, the God of Israel. Each plague was a direct attack upon some Egyptian god. An Arrangement of the Plagues. The plagues may be arranged as follows, giving their location, the god against whom they were hurled, the time of the year when they were inflicted, and whether announced or un- announced : 1. Blood, vii. 14-25— Against the Nile god, Osiris. Announced (June). 2. Frogs, viii. 1-11 — Against the frog goddess, Heka. Announced (September). 3. Flies, viii. 16-19 — Against the earth god, Leb. Unannounced (October). 4. Beetles, viii. 20-32 — Against the beetle god, Khepara. Announced (November). 5. Murrain, ix. 1-7 — Against the cattle gods, Apis, etc. Announced (December). 6. Boils, ix. 8-12 — Against the goddess Neit. Un- announced (January). 7. Hail, ix. 13-35 — Against the air gods, Isis, etc. Announced (February). 8. Locust, X. 1-20 — Against the insect gods. An- nounced (March). 9. Darkness, x. 21-29 — Against the sun god, Ea. Unannounced (April). 10. First-born slain, the finishing blow to the whole pantheon of helpless gods, xi. and xii. Com- pare Pharaoh's destruction of infants (chaps, i., ii.), and that of Herod (Matthew ii.). Do we ask, How could the magicians duplicate partially 150 The Book of Exodus some of these plagues ? We say partially, for they could not remove them. Two reasons are suggested : First. That they were enabled to do so by the agency of Satan (cf. 2 Timothy iii. 8 ; 2 Thessalonians ii. 9-12 ; 1 Samuel xxvi. 8-20). Secondly. By conjuring — for the plagues which they duplicated were fore-announced, so that the magicians had time to prepare and practice their deception. 2. The Passover (chaps, xi., xii.). Our attention should be drawn to the explicit details given with regard to the death of the first-born as to time (xi. 4), extent (xi. 5), the terrible cry that would follow (xi. 6), the ex- emption of Israel from the death of the first-born (xi. 7), and the action of Pharaoh and his servants (xi. 8-10). Chapter xii., the Passover especially, is one of the most important in the entire Old Testament. Again, our attention should be drawn to the explicit details with regard to the preparation for and the commemoration of the Passover supper. We should note : First. That as an institution the Passover originated with God. Second. Its nature. It was an expiation^ that is to say, it was the acceptance of an innocent victim for a guilty soul. It was a feast, for the soul of the faithful Israelite was made glad as he looked upon God's pro- vision for redemption. It was a memorialy for it was to be kept throughout all the generations to come, an inci- dent to be told and retold by parent and child. It was a prophecy y for it looked forward to a greater Passover. Third. Its typical teaching. It represented Christ, our Passover, who has been sacrificed for us (1 Cor- inthians V. 7). Is it too much to say that its chief lesson lay in the fact that it looked forward to Christ's sacrifice? We remember the words of Jesus when speaking of His The Historical Section of the Book 151 own death, He said, ''Do this in remembrance of me. " Did He mean, in other words, Forget the Passover and remember me, for the Passover has received its fulfill- ment in me ? III. The Exodus Proper (chaps, xiii.-xviii.). Chap- ter xiii. recounts the sanctification of the first-born, whether of man or beast. From the night of the Pass- over the first-born belonged to God. What is redeemed belongs to God. Here we have God's claim (xiii. 1, 2) ; the cleansing of heart as well as life signified by the unleavened bread (xiii. 3-10) ; God's claim to the first-born repeated and again based on redemption (xiii. 11-16) ; and, finally, redemption, leading to a walk with God (xiii. 17-20), which is shown by a recognition of our own weakness (xiii. 17-18), by a daily dying to sin (xiii. 19, 20), and by willingness to be guided in the divine way (xiii. 21, 22). Chapter xiv. shows God's wonderful intervention in the behalf of His chosen people. The weakness of Israel and the strength of God are beautifully set forth (xiv. 1-14). The miraculous passage of the children of Israel over the Eed Sea is what may be called a natural miracle. If God did not supersede the forces of nature in this in- stance. He certainly manipulated them in a way un- known to man. The waters were a wall on either side of Israel and between Israel and the Egyptians. The Egyptians themselves (xiv. 25), even as Pharaoh (ix. 27), recognized that this was a supernatural manifestation. This is evident too from the fact that man has no part in the song commemorating the crossing of the Eed Sea. This last thought is especially emphatic when we remem- ber that in the victory of Jael, Jael receives praise ; in 1^2 The Book of Exodus the victory over Goliath, David receives praise ; in the victory over the Philistines, Saul receives praise ; iu the victory over the Midianites, Jonathan receives praise ; for in each one of these instances man had played some part. God alone operated, however, in the dividing of the waters of the Eed Sea. So we are told the people *' believed in Jehovah," which is a remarkable statement because they had believed in Him already. It was by faith they forsook Egypt ; it was by faith they kept the Passover ; it is now by faith in this new manifestation of God that they cross the Eed Sea (xiv. 30, 31 ; cf. He- brews xi. 27-29). To Pharaoh, as well as to the Israelites, it seemed as though God had blundered in leading His people into such a perilous position. They apparently were en- trapped in the wilderness between the sea and the moun- tains. It was doubtless this thought that led Pharaoh to pursue Israel. He may have imagined that God was not a God of war, just as later the enemies of Israel thought that Jehovah was a God of the hills but not of the val- leys (1 Kings XX. 23, 28). Pharaoh learned, as Miriam's song later declared, that Jehovah is a Man of war (xv. 3). Verses 15-31 show that it is no longer Pharaoh and Israel, but Pharaoh and Jehovah who are the principal actors in the scene. We do not have to fight our own battles. God is responsible for our whole salvation. It is for His own name's sake that we are delivered. The Lord's reply to Moses, ^^ Wherefore criest thou unto me 1 " leads to the question. Is there a time when prayer is out of place ? The answer would seem to be, Yes, when God's will is revealed as to what we should do ; Yes, when some duty is left undone (cf. Matthew V. 22, 23). The Song of Moses (chap. xv.). The song of Moses (xv. 1-20) is retrospective, dealing with the recent deliv- The Historical Section of the Book 153 erauce (xv. 1-12) ; prospective, looking forward to future deliverance by God (xv. 13-18) j and its sequel is found in verses 19-21. This song is occupied with God and not with man. It is a song in which man has no part, for all he had to do was to stand still and see God work in his behalf. It was God who brought about the deliverance. The people simply looked on and saw it done. Nor can we overlook the fact that in connection with the note of past victory there is the assurance of future victory too. Nothing now seems impossible. The great- est tribe of Philistia (xv. 13) is as nothing to them. The holiness of God is exalted in this song. It is a song in which woman has a part. Verses 22-27 of this chapter show us how God entered into a covenant relationship with His people (xv. 26) and give us the experiences of the children of Israel in the wilderness of Shur. God's people are again entangled in difficulties, but of a different nature. We are not al- ways led in green pastures or by still waters. After three days' travel over dreary wastes their hopes and dreams of ease and plenty were disappointed and they found themselves in want of water. They complained, not necessarily openly, for the recent deliverance was too fresh in their minds. They had just sung His praises ; now they forget His works. God, however, heals the waters and brings blessing out of disappointment. In chapter xvi. the children of Israel are taught the important lesson of daily dependence upon God. They were not allowed to gather more than one day's supply of manna. Here is murmuring after singing. How strange ! These people would sooner die amid the gluttony of Egypt than die noble in the wilderness ; they would sooner die enslaved than die free men ; they would sooner 154 The Book of Exodus have ouioDS and garlic than angel's food ; they would sooner have food for the body even though it bring lean- ness of soul ; they would sooner die comfortable because they were unfit to be heroic. Thus fullness of temporal prosperity may be the sign of spiritual poverty and failure. Supply of Manna Miraculous (Deuteronomy viii. 3). It is true that the manna was something like the exuda- tion of a certain plant found in the desert. That it was not this plant, however, but differed very greatly from it is evident from the following facts ; the natural product of this plant is a drug and not a food ; it can be gathered only during some weeks in summer, whereas the manna stayed with Israel all through their journey •, it is not liable to quick corruption as was the manna if kept over one day ; there would have been no reason for preserv- ing it in the ark if it could constantly be found in cer- tain plants ; it could not have been sufficient to feed one in a hundred of the Hebrew multitudes, let alone the million or more who were fed daily ; nor could it have ceased on the same day when they ate the first ripe corn of Canaan. Yet the manna was not given without labour. It was to be gathered early in the morning. No provision was to be made for the morrow except in the case of the Sabbath. There was to be enough for each man, no more, no less. Just as water takes the shape of the vessel into which it is poured, so Christ is the bread of life for the satisfaction of the soul of each individual. The constant daily supply necessitated a constant daily dependence upon God. A pot of manna was kept as a memorial and as a type of that hidden manna of eternal life which Christ gives to those who believe in Him. John vi. should be studied in this connection. The Stricken Bock (chap. xvii.). Here we have the The Historical Section of the Book 155 third murmuring since the people left Egypt. Although they had just witnessed the almighty power of God in supplying them with bread, yet they grumbled because they had no water, grumbled really because they had lost their faith in God. The smitten rock is a type of Christ (1 Corinthians X. 4) ; the water, a type of the Spirit (cf. John vii. 37-39) ; Amalek (xvii. 8) is a type of the flesh (cf. Gala- tians V. 17) ; Joshua (xvii. 10-14) is a type of Christ who gives us victory over the flesh (cf. Hebrews iv. 8, E. v.). Chapter xviii. sets before us the effect of the news of God's dealings with His people Israel upon the nations around about (xviii. 10-12). The distribution of labour among the elders of Israel is instructive in its relation to the distribution of the gifts of the Spirit as set forth in Ephesians iv. II The Legislative Section of the Book — At Sinai {Chapters xix.-xxiv.) THIS section deals with two great facts : The giv- ing of the Law, sometimes called The Greater Law, that is the Ten Commandments ; and the giving of the Lesser Laws. It is difficult to overestimate the great importance of this event in the history of the children of Israel, the Exodus being the first. The unique relationship of Israel to God practically began at Sinai. It was here that God said: '* Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people : for all the earth is mine : And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel'^ (Exodus xix. 5, 6). To all mankind this section has its exceedingly im- portant lessons. The moral code given at Sinai still remains the expression of the moral character of God. Millions of human lives still look to it for wisdom and guidance. Legislation and jurisprudence from Sinai until now have been based upon this revelation of the mind and will of God. The Revelation at Sinai. After three months of travel, the children of Israel have now reached Horeb, the goal of their deliverance (Exodus iii. 1). During Israel's stay here the Law is given (chaps. xix.-xxiv.) 156 The Legislative Section of the Book 157 and the Tabernacle erected according to instructions given to Moses by God (chaps, xxv.-xl.). The outline of this section is as follows : The prepara- tion for the giving of the Law (chap, xix.) ; the moral Law, called also the Greater Law, or the Ten Command- ments (chap. XX.) J the Lesser Law (chaps, xxi.-xxiv.). I. The Giving of the Greater Law (chaps, xix., xx.). I. The Preparation for the Giving of the Law (chap. xix.). In this chapter certain events preliminary to the giving of the Law are recorded. Past blessings are recalled as forming a legitimate basis for future obedience. Indeed, the obedience which God requires of His people is based on His redemption of and guid- ance granted to His people. What a contrast we have between Mount Sinai, repre- senting the old, and Mount Zion the new dispensation (cf. Hebrews xii. 18-24). Here we have the beginning of a new dispensation — that of Law. So far we have had the Edenic Dispensation (Genesis i.-v.); the Pa- triarchal Dispensation (Genesis iii. to Exodus xix. ) which included, probably, the Age of Conscience (Genesis iv. 1-viii. 14), of Human Government (Genesis viii. 15- xi. 9), of Promise (Genesis xii. to Exodus xix.). Now begins the third great dispensation — that of Law, which extends from this point to, probably, the book of Acts. (a) The Ascent of Moses up Mount Sinai to Receive the Divine Revelation (xix. 1-9). Here God enters into cove- nant relations with His people. These relations are in a sense legal, and yet they are of grace, for, as we have seen, they are based on redemption and the goodness of God. Some differences have been made between this covenant and that made to Abraham. In the Abra- hamic covenant God bound Himself as an aid to Abra- ham's faith. In the covenant of Israel God seems to 158 The Book of Exodus require of the people that they bind themselves to obedience, so that in the one case we have an oath of allegiance, and in the other one of assurance. God would know whether these people were willing to as- sume the responsibility involved in this covenant of obedience, and it is probably for this reason that the obedience of the people is challenged ere the nature of the covenant is made known. The people readily assent to the requirements of God. How little they knew of their own hearts ! (&) The Freparation of the People for the Becej^tion of the Covenant (xix. 10-14). Moses is commanded to pre- pare the people for the receiving of the covenant and the manifestation of the divine presence. This is to be accomplished by an outward cleansing of the camp, which, of course, is symbolic of inward cleansing of heart (cf. Amos iv. 12) ; then the setting of bounds about Mount Sinai. All these preparatory arrangements were for the purpose of teaching Israel the lesson of reverence and awe for the divine and for God. This was the lesson taught Moses at the bush. It is the lesson Israel would learn when observing the distance between the ark and the marching column that followed it. It is the lesson so seriously taught Israel in connection with the slaying of Uzzah who put out his hand to stay the ark (2 Samuel vi. 2-7). The priests are especially warned to be careful and reverent, probably because they may have had the feeling that inasmuch as they were priests they had just as much right as Moses and Aaron to break through the boundaries and ascend the mount. It may be also that they felt that the command for cleansing and purification had reference to the people and not to them. (c) The Divine Manifestation (xix. 16-25). God mani- fested Himself to these people in a thick cloud. 'Eo man could bear the sight of God as He is, for He dwells The Legislative Section of the Book 159 in light unapproachable. To see God would be to die (Exodus xxxiii. 20, cf. John i. 18). What awe-inspiring accompaniments of the divine presence — fire, smoke, thun- der ! What a contrast between this mount, representing the old dispensation, and the mount from which Christ delivered the Beatitudes. Hebrews xii. 18-24 is interest- ing and worthy of study in this connection. 2. The Greater Law — The Ten Commandments (chap. XX.). The Greater Law is also called the Moral Law, the Ten Commandments, and the Decalogue. By the expression ' ' God spake all these words '^ we are to understand that the Moral Law is a divine revela- tion and not a copy of ancient laws such as the code of Hammurabi, nor a summarization of previously existing laws. *'God spake all these words" — this sounds like verbal inspiration. (a) The Nature of the Moral Law. We are to under- stand the Decalogue or Ten Commandments as being an expression of the divine nature and the demands which a righteous God makes upon His creatures. Inasmuch as the nature of God is unchangeable these laws are as much the expression of His nature and demands now as then. These commandments were primarily given to and for the children of Israel (cf. xxii. 31 ; xiii. 17 ; Deuteronomy V. 15). This fact is apparent when we remember that probably certain parts of the Commandments were appli- cable only to Israel in her own land, such as the Sabbath, for example. There is a sense, therefore, in which they are not for the Church. All Scripture is written for but not to us. Hence arises the necessity of rightly dividing the Word of Truth ; in other words, the value of recog- nizing the dispensational aspect of the Word of God (cf. 2 Timothy ii. 15 ; 1 Corinthians x. 32 ; Hebrews i. 1 j Ephesians iii. 2-7). i6o The Book of Exodus We are not to look upon the Moral Law as a plan of salvation, for it is clear from the teaching of the New Testament that no man is saved by legal obedience (Galatians ii. 16-21 ; Romans iii. 19, 20). It is impor- tant to note that Exodus xx. (the giving of the Law) follows Exodus xii. (the redemption of Israel). Thus even the obedience here required is based on the redemp- tion of God's people (xx. 2). The oft recurrence of the phrase " shalt not " suggests to us the purpose of the Law, namely, its revealing char- acter. The Law was given to show the exceeding sinful- ness of sin (Romans vii. 7-25). The Law is still in effect so far as the unregenerate are concerned as a means of revealing to them the measure of their own responsibility and the exceeding sinfulness of sin (cf. Romans vii. 7-25 ; Galatians iii. 10 j James ii. 10 ; Matthew xxii. 37, 38). While the Law is not binding on the believer in Christ either as a way or a rule of life, its principles, revealing as they do the nature and will of God, have still an abid- ing purpose and power. The Christian's relation to the Law is clearly set forth in Romans vii. 7-25 ; Colossians ii. 14, 15 ; Romans x. 4. That the Law is in no sense a means of salvation is clearly apparent by the entire argu- ment of the letter to the Galatians. (b) The Divisions of the Moral Law. There is a great difference of opinion in this matter. All are agreed that they were written on two tables, one representing duties to God ; the other, duties to man (cf. Matthew xxii. 37, 38). There is a difference of opinion, however, aa to how mauy commandments were on each table. Some say five and five ; others, four and six ; others again, three and seven. Certain it is that duties to God come first, for the man who has no respect for God will surely have no respect for man, and there is no true morality that is not based on religion. All polytheistic and pantheistic The Legislative Section of the Book 161 religious are immoral (cf. Eomans i.). N"o man can be depended on to consider the rights of his fellowmen if there is no fear of God before his eyes. The first table — accepting for our present purpose the divisions of three and seven — arranges its teaching with reference to duties to God in the order of thought^ icordy and deed; whereas the second table, dealing with duties to man, follows the order of deed (fifth, sixth, and seventh), word (eighth), and thought (ninth and tenth). The First Table — Our Duties to God. The first com- mandment asserts the unity, spirituality, and righteous- ness of God, and is a warning against polytheism and idolatry. There was great need of such an injunction, for Israel had j ust left Egypt which contained a pantheon of gods, and the later experience of the chosen people showed that they were not yet delivered from polytheistic conceptions. What great truths are taught in this com- mandment ! Eight at the very heart of things, there is not an idol of wood or stone which can neither speak nor walk, but a living, personal, active God. It is only as this conception is clearly apprehended that we can under- stand the doctrine of monotheism and the personality of God, for the divine claim for the supreme affection of mankind — that God should be loved with all the heart, soul, mind, and body — is based on the great truth of the unity of God (cf. Deuteronomy vi. 4 ; Matthew xxii. 37, 38). This commandment deals with thought. The second commandment, of course, forbids swearing, but also any flippant use of the divine name as well as vain repetition in prayer. How often the very prayer — our Lord's prayer so-called, but which in reality is the disciple's prayer — which was given by our Lord to coun- teract vain repetition, is used as a vain repetition. Eev- erence should characterize our use of the divine name. i62 The Book of Exodus This cominaudinent refers to words, as the first referred to thoughts. The third commandment deals with the Sabbath which we are to constantly "remember," either by calling to mind what it stood for in the past, or by honouring it as it recurs weekly. The Sabbath is to be remembered as a memorial of God's goodness as seen in providing so won- derful a dwelling place as that recorded in Genesis i. and ii. and that which He is now preparing (John xiv. 1-3) for man. The Sabbath is not to be looked upon as a rest day for God as though He were tired after six days of creative labour ; nor is it primarily for man a day of physical rest. It is a memorial day and is to be recog- nized as such. On this day we would remember all that God has done for us and all that He is doing for us. The expression " Six days shalt thou labour ^' is not so much a command to labour on those six days as a command re- garding cessation of such labour on the seventh day. We are to do all necessary labour in the six days, leaving the seventh free for the worship and service of God. This commandment has to do with our deeds, as the first with thoughts and the second with words. The Second Table — Our Duties to Man. The fourth com- mandment — '' Honour thy father and thy mother." Our parents are next to God in place of importance. Hence crimes against parents are to be considered capital crimes. We are to note also that this commandment has attached to it the promise of long life. The fifth commandment deals with crimes against the life of mankind, and commands a sacredness for human life (cf. Genesis ix. 5, 6 ; Matthew v. 21-24 ; 1 John iii. 11-18). The sixth commandment deals with crimes against marriage, and prohibits adultery, thus safeguarding the sacredness of woman's honour and the marriage bond (cf. Matthew v. 27-32). The Legislative Section of the Book 163 The seventh commandment protects the rights of prop- erty. " Thou Shalt not steal." Man has rights of prop- erty towards his fellowmen even though he has no rights of property, but is simply a steward, towards God. The fifth, sixth, and seventh commandments have to do with our deeds. The eighth commandment calls our attention to sins of the tongue (cf. James iii. 1-18), and emphasizes the sacredness of the gift of speech and the need of veracity in our conversation. No man must bear false witness against his neighbour. Emphasis is here laid upon our words. The ninth and tenth commandments deal with sins of desire — covetousness — and emphasize the sacredness of thought (cf 2 Corinthians x. 5). In this connection em- phasis is laid upon our thoughts. The relation of the Christian towards the Decalogue is well set forth in the expression: *^For I say unto you. That except your righteousness shall exceed the right- eousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven'^ (Matthew v. 20). The righteousncvSS of the Christian will be deeper and more far-reaching than any legal righteousness of the Pharisee. The believer in Christ will keep the spirit of the law as well as its letter (Matthew v. 17-20). Indeed, all that is said of the relation of the members of the kingdom to the Moral Law (cf. Matthew v. entire) is true of the believer in Christ, only in even a deeper sense. II. The Lesser Law (chaps, xxi.-xxiv.). This is the civil code of Israel and is really a concrete presenta- tion and application of the laws contained in the Deca- logue, particularly the second table. It is in a sense a minor decalogue. The contents of this Lesser Law may be summed up in seven divisions. 164 The Book of Exodus 1. The Rights of Persons — The Duties of Masters to Servants and Slaves (xxi. 1-11}. With reference to man servants (xxi. 2-6), maid servants (7-11). Compare the fifth commandment, and also Ephesians vi. 1-9. Strange that the slave or servant is treated first in this minor decalogue. Why? Is it because Christ Himself was a slave and a servant (Philippians ii. 5-8, Isaiah xlii. 1)? Shall the last be first and the first last? Is there an intimation here as to how God would abolish slavery ? By making the masters like a father and the slave a member of the family ? The slave shall be free after six years and have sufficient means to start his free life with. He may, however, choose perpetual service. 2. With Regard to Personal Injury (xxi. 12-32). Compare with this the fifth commandment, '' Thou shalt not kill.'^ Capital offenses are dealt with in verses 12-17. In cases of willful murder no redress or mercy is expected or shown. There must be no commutation of sentence. The culprit may be taken even from the altar (cf. Luke xi. 60). For unpremeditated murder or manslaughter cities of refuge were provided. The severe punishment for this crime is doubtless to be accounted for by the fact that man was created in the image of God (cf. Genesis ix. 5, 6). Kidnapping is also a capital offeuse, as is the cursing or striking of a parent which is equivalent to blaspheming God. Assault and battery is dealt with in verses 18-27, for which retribution, compensation, and damages must be paid. The expression, ^'Eye for eye, tooth for tooth,'' is not to be taken literally. If it were, what a lot of one- eyed and toothless people we would have going around ! Compensation is to be paid for injuries done to cattle (xxi. 28-32). These verses are important, for they deal with man's responsibility for negligence and with sins of The Legislative Section of the Book 165 omissioD. They show that every man is his brother's keeper and that no man liveth unto himself. Again the sanctity of human life, even of slaves (xxi. 32), is em- phasized. 3. Regarding Personal Property Rights (xxi. 3^ xxii. 15). This section illustrates the seventh command- ment, '^Thou Shalt not steal." Thefts (xxii. 1-4) call for punishment by fine and the restitution of double, quadruple, and sometimes even five times as much as the amount stolen. In some instances the person could be sold if he could not make payment. If a thief is killed while breaking into a house there is no legal guilt. The law of deposits (xxii. 7-14) shows the sacredness of hu- man trust and trusteeship. How much more sacred is the committal of a soul ! We are to care for what we borrow (xxii. 14-15) and see that it suffers as little as possible in the using. What is lost must be replaced. What a lesson for us to-day who borrow books, umbrellas, and either keep or lose them and yet do not even apolo- gize, much less restore. 4. Sins Against Nature and Humanity (xxii. 16-31). Probably the entire spiritual character of the Decalogue is involved in this section. First is the sin of seduction and bestiality (xxii. 16-20) ; then the oppression of the stranger, the widow and orphan (xxii. 21-24) ; the sin of witchcraft and spiritualism (xxii. 18). Care is to be exercised by God's people in the matter of money lend- ing (xxii. 25-27). Interest seems to be allowed from the rich and strangers but not from the poor. The question here is not of lending money for commercial purposes, but to supply the need of the poor. No man should take advantage of his neighbour's necessity. i66 The Book of Exodus 5. Warnings Against Lying and Dishonesty (xxiii. 1-9). This has to do with the commandment, "Thou Shalt not bear false witness against thy neighbour.'^ No man shall raise a false report or join with others in raising it against a fellowman. This is a death blow to gossip. The majority is not always the voice of God. The slogan, "They all do it," does not make it right. The minority Is ofttimes the voice of God. Our enemies are to be loved. This is a great lesson for Israel to learn (cf. Matthew v. 43-48). Bribery must not be allowed to blind judgment. 6. Concerning Sacred Seasons and the Sabbath (xxiii. 10-19). This is in harmony with the command- ment, " Eemember the Sabbath day to keep it holy " and also, "Thou Shalt not covet." The basis of Sabbath desecration lies in many instances in the spirit of covetous- ness. The great truth of this section is that part of our time belongs to God. This is true not only of one day in seven, but also of certain parts of what we call week days. The Jew was obliged to go to Jerusalem three times a year— to attend the feast of the Passover, Pentecost, and Tabernacles. These feast days kept alive the religious memories of the Jew. It would be well even for Chris- tians to take certain days off during the year to meet with God^s people to meditate on spiritual things. 7. The Promise of an Inheritance (xxiii. 20-33). This section is in harmony with the promise of the fourth commandment, " That thy days may be long in the land. " It bears testimony to the fact that no man serves God for nothing. Eighteousness and obedience have their re- ward. Chapter xxiv. presents to us the consummation of the giving of the Lesser Law. The glory of God accompanies The Legislative Section of the Book 167 it even as in the beginning at the giving of the Greater Law, so teaching us that God is in the lesser as well as in the greater: "Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven : but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven " (Matthew v. 19). After all, there is no such thing as a big sinner and a little sinner in the sight of God. To sin at all, even in the minutest point, is to constitute oneself guilty as a sinner before God, for *^ whosoever shall keep the whole law, and yet offend in one point, he is guilty of all " (James ii. 10). Even so is it with the small deeds of good that we do, the faltering word of helpfulness that we speak, the ''widow's mite" that we cast into God's treasury — these, small and insignificant though they may seem in the eyes of man, light though they may appear in the balances of earth, unworthy of notice though they may be in the esteem of man, these are of great value in the estimation of God. The spark of fire is as real fire as the flames that belch from Vesuvius. The dewdrop that trembles on the leaf is as real water as is the mighty torrent of Niagara. The man that brought his offering to the tabernacle was not compelled to bring a bullock ; he could bring a turtle-dove ; but it had to be " without blemish and without spot." Ill The Sacerdotal Section of the Book — The Tabernacle and Matters of Worship ( Cha^pters xxv.-xL ) The Tabernacle — Its Structure and Teaching. THE importance of tlie Tabernacle is seen by re- calling that while but two chapters are given to the account of the creation of the world, sixteen are given to the construction of the Tabernacle. Too many people see in the Tabernacle something purely Jewish only, instead of seeing therein a wonderful picture of our redemption. While it is but a shadow of heavenly things and but a figure of the true, it is nevertheless a faithful representation of the realities of our redemption. If "all Scripture is profitable, ^^ and if Christ be the theme of the entire Bible, as He is (cf. Luke xxiv. 27, 44), then we should expect to find in this structure in the wilderness many lessons concerning Christ. The Purpose of the Tabernacle. God had walked with Adam and visited Abraham ; now He will dwell with His people in the Tabernacle in the wilderness; then in the temple at Jerusalem ; then in Christ who tabernacled among men ; now in the church ; and finally in the glory (Eevelation xxi. 8). Up to this time Israel had seen God only at a great distance, as dreadful and awful and far removed from the people (Exodus xix.). But it was difficult to worship God at a distance ; He must in some way be brought near. Further, the people felt that there was a moral distance between them and God. How could this distance be bridged f How could i68 The Sacerdotal Section of the Book 169 God be brought near to tbem ? The answer is found iu the Tabernacle, ^*Let them make me a sanctuary that I may dwell with them " (xxv. 8). The Tabernacle was God's house upon the earth — there, within that enclosure, was the presence of the King of kings and the Lord of lords. God Was the Architect of the Tabernacle. Moses was simply the builder. The smallest detail was planned by God. So the whole plan of redemption originated with God (1 Corinthians ii. 6-9). Even the skill to carry out the plans was of God (Exodus xxxv. 30-34, cf. Phi- lippians ii. 12, 13). It is worthy of note that Bezaleel was of Judah, the first of the tribes, while Aholiab was of Dan, the last of the tribes in line. Thus we have an illustration of the first and the last. So was it with Peter, the first, and Paul, last of all (cf. 1 Corinthians xv. 8). Just as God was the architect of the Tabernacle, so was He similarly related to the body of Christ (Psalm xl. 6-8, cf. Hebrews x. 4-9). He is also the creator of the resurrection body of His people (2 Corinthians v. 1). What minute care God showed in the construction of His Tabernacle j even the placing of a pin was not left to man's wisdom. God Himself supplied the necessary genius and skill (Exodus xxxv. 30, 34). The Tabernacle a Type of Christ (Psalm xxix. 9). It was prepared by God (Hebrews x. 5-10) and was God's dwelling place among men (John i. 14, R. V. margin ^* tabernacled among us"). The epistle to the Hebrews was written for the purpose of showing that Christ is the fulfillment of the entire Levitical economy as represented by the Tabernacle. The Tabernacle not Necessarily a Pattern for Christian Church and Worship. Indeed the epistle to the Hebrews lays special emphasis on the contrast be- tween the two. There seems to be no identity. The one lyo The Book of Exodus is carnal and earthly, the other spiritual and heavenly. Of course, there are certain fundamental truths and principles — such as ''without the shedding of blood there is no remission of sins" — which are true of both covenants. These underlying truths and principles re- main ; their ceremonial aspects pass away. The General Appearance of the Tabernacle. At first sight and in outward appearance probably crude and homely, certainly not attractive. The commonest covering was on the outside ; underneath lay the purple, scarlet, fine linen, gold. These were seen from the in- side only. Is not this like Christ and Christianity? Both must be seen from the inside (experienced) in order to be fully appreciated (cf. Isaiah liii. 4, 5). Chris- tianity, like the stained glass windows of a cathedral, must be seen from the inside to be understood and ap- preciated. Method of its Structure. It is interesting to note that in giving directions God began with the inside of the Tabernacle itself — the Holy of Holies, although in the actual construction Moses began (probably) with the court of the Tabernacle. Eeligion must begin first within the heart. So was it with Christ of whom the Tabernacle is a type. He came from the bosom of the Father down to man. In our approach to God we have first the brazen altar, and then the ark of the covenant, symbolic of the very presence of God. Christ is not our example, until He is first received into the heart as Saviour — faith comes before works. I. The Materials of the Tabernacle (xxv. 1-9). It is worthy of note that only God's people offered material for the construction of the Tabernacle. Their willing offering was the gift of those in whose hearts burned first love for God (cf. Jeremiah ii. 2). What a contrast be- The Sacerdotal Section of the Book 171 tween the liberality of those people in whom the con- sciousness of God's love was new and fresh, and the stinginess of His people in the times of Malachi (iii. 10) out of whose hearts the first love seems to have died (cf. Bevelation ii. 4, 5). Gold, bronze, silver, shittim (or acacia), firwood, cedar, and olive wood j blue, purple, scarlet, and fine twined linen ; spices ; precious stones ; various kinds of skins. Some idea of the costliness of the Tabernacle may be had by recalling that the gold used amounted to about $750, 000 — the golden candlestick aloue amounting to about $22,875. The silver used amounted to about $175,000. Then there are the precious stones, etc. So the Tabernacle was not the crude affair so often pictured. 2. The Court of the Tabernacle (xxvii. 9-18 ; chap. xxxviii.). The basis of measurement is the cubit which, for convenience, we will designate as eighteen inches. The court was one hundred and fifty feet long by seventy- five feet wide. It had twenty pillars on each side, and ten on each end. Its hangings were of white linen. Note particulars regarding the sockets, pins, hooks, fillets, chapiters. The door (John x. 9) was on the east side of the court, and was made of purple, blue, scarlet, and fine-twined linen ; it was thirty feet wide, and rested on four pillars. 3. The Brazen Altar (xxvii. 1-8 ; xxxviii. 1-8). It is called also the Altar of Burnt Offering. It was seven and one-half feet square by four and one-half feet high ; was built of wood and bronze ; had four horns, four rings, and a ledge of brass. It was the first piece of furniture met with in the court. 4. The Laver (xxx. 18-28). Not many particulars are given concerning the Laver. It was made of brass 172 The Book of Exodus from the mirrors of the women. It was for the use of the priests only. It stood midway between the Brazen Altar and the door of the Tabernacle proper. 5. The Tabernacle Proper, or the Tent of Meeting (chap. xxvi. ; xxxviii. 20-31). This structure was forty- five feet long, fifteen feet high, and fifteen feet broad. It was divided into two compartments : the Holy of Holies (15 X 15 X 15) and the Holy Place (15 x 15 x 30). The Holy Place and the Most Holy Place. Eead care- fully the particulars regarding the boards, sockets, tenons, coverings, etc., in connection with its con- struction. There were two doors : one leading into the Holy Place ; the other, into the Most Holy Place. The furniture of the Tabernacle — In the Holy Place there were the Table of She^read, Golden Candlestick, and Altar of Incense. In the Most Holy Place there was the Ark of the Covenant, containing the tables of the Law, the pot of manna, and Aaron's Eod. By the side of the ark was the book of the law which Moses wrote (cf. Deu- teronomy xxxi. 26). The Mercy-seat covered the Ark. Then there was the Vail, called the Yail of Covering because the ark was wrapped in it, when on the march. The Vail was supported by four pillars, and separated the Holy Place from the Most Holy Place. The Most Holy Place was entered by Aaron, ceremonially, once a year ; by Aaron and his sons to pack up for each march ; by the Kohathites, who bore the sacred articles ; by Moses, when he needed Aaron's rod, and when he conse- crated the priests (cf. Leviticus viii. 10). Chapters xxxix. and xl. present us with the picture of the Tabernacle and its furnishings together with its ves- sels arranged in order ready for the worship of Jehovah. " So Moses finished the work. Then a cloud covered the The Sacerdotal Section of the Book 1 73 tent of the coDgregatioD, 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*' (xl. 33-35). The Book of Leviticus Synopsis of Leviticus Introduction. I. The Laws of the Offerings — Dedication — The Way to God Through Sacrifice (Chaps, i.-vii.). 1. The oiFerings themselves (i. i-vi. 7). (tf) The purpose of the offerings. The consciousness of sin. Sin exposes man to penal consequences. Sin calls for expiation. The holiness of God. A divinely appointed way for sinful man and a holy God to meet. Figures or types of Christ's redemptive work. (F) The number of the offerings. The Sweet Savour Offerings (Chaps, i.-iii.). The Burnt Offering (i. 1-17). The Meal Offering (ii. 1-16). The Peace Offering (iii. 1-17). The Sin Offerings (iv. i-vi. 7). The Sin Offering (iv. 1-35). The Trespass Offering (v. i— vi. 7). [c) The grades of the offerings. (^) The order of the offerings. The first group (i. i-iii. 17). The Burnt Offering (i. 1-17). The Meal Offering (ii. 1-16). The Peace Offering (n\. 1-17). The second group — The sin sacrifices (iv. I— vi. 7). The Sin Offering fiv. 1-35). The Trespass Offering (v. i-vi. 7). 2. The laws of the offerings (vi. 8-vii. 38). Of the Burnt Offering (vi. 8-13). 177 lyS Synopsis of Leviticus Of the Meal Offering fvi. 14-23). Of the Sin Offering (vi. 25-30). Of the Trespass Offering (vii. 1-7). Of the Peace Offering (vii. 11-34). (a) The law of the bloody sacrifices. (^) The process of the offerings (cf. chap. i.). Presentation of the offering (i. 2, 3). Laying on of the hands of the offerer (i. 4). The killing of the offering (i. 5, 6). The sprinkling of the blood (i. 5). Burning of the offering (i. 6-9; xii. 13, 17). II. The Law of the Priesthood — Mediation (Chaps. viii.-x.). 1. The consecration of Aaron and his sons (Chap. viii.). (a) The preparation of Aaron and his sons (viii. 1—9). (^) Their anointing or inauguration (viii. 10-24). (c) Sacrifices (viii. 25-36). 2. The work of the priests (Chap. ix.). (/?) For themselves (ix. 1-14). (^) For the people (ix. 15-24). 3. The punishment of the priests — The sin of Nadab and Abihu (Chap. x.). (a) The sin (x. 1-7). (l>) The warning (x. 8-20). III. The Laws of Clean and Unclean — The Walk With God by Separation (Chaps, xi.-xvi.). 1. Uncleanness which comes from participating in certain kinds of foods and coming into contact with dead bodies (Chap. xi.). The meaning of these laws to Israel. The meaning of these laws to us to-day. 2. Family uncleanness or uncleanness from natural causes (Chap. xii.). 3. Uncleanness from disease — Leprosy (Chap. xiii.). Leprosy like sin. 4. The day of atonement (Chap, xvi., cf. xxiii. 26-32). (tf) The meaning and significance of the day of atone- ment. (^) The ceremonies of the day of atonement. Synopsis of Leviticus 179 IV. Thie Laws of Holiness — Consecration (Chaps, xvii.-xxvii.). /, Personal holiness (Chaps, xvii.-xx.). (a) The people of God are to be a separated people. (^) They must manifest purity in all the various rela- tions of life (xviii. 6-30). The marriage relationship (xviii. 6-18). Personal habits of individual life (xviii. 19-23, ^9» 30)- Purity must be manifested in the national life (xviii. 24-28). The holiness of the sanctuary is insisted on (xx. 33). (r) The question of social morality is dealt with in chapter xix. (d) The punishments for the sins enumerated in chap- ters xviii. and xix. are set forth in chapter xx. 2. Priestly purity (Chaps, xxi., xxii.). (/?) Its manifestation in the various relations of life (xxi. 1-14). In times of mourning (xxi. 1-6). In the marriage relationship (xxi. 7, 8, 13, 14). (^) Its manifestation in relation to personal deformities (xxi. 16-24). (r) Its manifestation in the details of daily life (xxii.. 1-33)- 3. Sacred seasons (Chaps, xxiii.-xxv.). (<7) The names of the sacred seasons. (<^) The order of the sacred seasons. The Sabbath (xxiii. 3). The Passover (xxiii. 5-8). The Feast of the Firstfruits (xxiii. 9-14, 22). The Feast of Pentecost (xxiii. 15-20). The Day of Atonement (xxiii. 26-32). The Feast of Tabernacles (xxiii. 33-36). The Sabbatic Year (xxv. 1-7). The Year of Jubilee (xxv. 8-55). 4. Idolatry, the Sabbath, and matters pertaining to Vows (Chaps, xxvi., xxvii.). (a) The blessings and cursings of chapter xxvi. (^) The matter of special vows is treated in chapter xxvii. Introduction SOME people find it difficult to see any profit to be derived from the study af the book of Leviticus, even though they admit its inspiration. ^' It is for the Jews," they say, ^'not for us in this day. We cannot see how it finds any application in present day law and practice." We should not forget that ^^All Scripture is given by inspiration of God, and is profit- able " (2 Timothy iii. 16), and that *^ Whatsoever things were written aforetime were written for our learning" (Romans xv. 4). The book of Leviticus, then, being a part of inspired writing, is profitable for the people of to-day even though it was written aforetime. It is a mistake to look upon Leviticus as being written for the Jews only. Certain great fundamental truths are written in this book which are applicable to Jew and Gentile, past and present, equally. For example, we have : First. The revelation of God's character. God is still intolerant to sin, and merciful to the sinner, as in the days when this book was written. God is still a holy God to the Gentile, as well as to the Jew of the past. Second. Leviticus sets forth the fundamentals of true religion. The position that the doctrine of the atonement holds in this book, being first and primary, is the posi- tion it still holds, or should hold, in the religious think- ing and teaching of to-day. The tabernacle, altar, priests, and sacrifices are no more, for, as the epistle to the He- brews declares, Christ, our great High Priest and sacrifice, has made them no longer necessary. It should not be forgotten, however, that the spiritual truths these things j8i l82 The Book of Leviticus typified and signified yet abide, such truths as atonement, sacrifice, consecration, holiness, stewardship, and wor- ship. Third. The book is of value from the standpoint of jurisprudence and sanitation. A very careful com- parison of Leviticus with modern law and sanitation leads one to see that the fundamental principles which underlie these, even though the details may not be adaptable, are still operative and formative. Fourth. The problems of Leviticus are still the prob- lems of to-day, as, for example, the relation of civil government to religion ; the question of capital and labour ; the question of land holding ; social questions and the social evil ; the question of marriage and divorce. The book of Leviticus throws a flood of light upon all these questions. Fifth. We have in the book of Leviticus a revelation of Christ as the way of salvation. This is the lesson that the epistle to the Hebrews has to teach us, for Hebrews is a splendid commentary on Leviticus. The epistle to the Hebrews cannot be understood without the light thrown on it from Leviticus, nor can Leviticus be under- stood except as it receives its explanation in the epistle to the Hebrews. The Name. The third book in the Pentateuch is called Leviticus because it has to do largely with the Levites and their duties in connection with the Taber- nacle service. It is also called "The Book of Laws'' (cf. vi. 9, 14, 25 ; vii. 1, 11, 37 ; xi. 46 ; xiv. 54 ; xv. 43 ; xxiii. 37 ; xxvi. 46 ; xxvii. 34), presumably because it deals with the Laws of the Offerings (chaps, i.-vii.) ; the Laws of the Priests (chaps, viii.-x.); the Laws of the Clean and Unclean (chaps, xi.-xxii.); and the Laws of Feasts (chaps, xxiii. -xxvii.). The Jews were accustomed to call Leviticus " The Law of the Priests'' also. Introduction 183 Its Relation to Exodus. Not only do the opening words of Leviticus, which join it to Exodus, make evident the close connection between the two, but the matter treated also bears witness to the fact. The first word of Leviticus (''And ^') connects it with Exodus. A careful study of the contents of the two books reveals the reason for this relationship. In Exodus we see God giving Moses instructions for the building of the Tabernacle, and the people, in obedience to the command of God, working until the Tabernacle stood completely erected. In Leviticus instructions are given for the orderly per- formance of divine service in the Tabernacle already erected. Exodus is the book of redemption ; Leviticus, the book of worship. Exodus shows God's plan of re- demption ; Leviticus, its result in worship. The Key-note of Leviticus. The key-note of the book lies couched in the expression " Holiness unto the Lord.'* The prominent thought of the whole book is that of holi- ness. Everything in the book — priests, people, sanctuary, the Tabernacle with all its vessels, implements, and coverings, the priestly garments — is holy and set apart, not so much from a sinful as from a common use. The characteristic phrase is "Be ye holy as I am holy" (xi. 44, 45 ; xix. 2 ; xx. 7, 26). If the laws of Leviticus seem harsh, and its penalties severe, it is because they exhibit the divine intolerance towards sin. It is because God is absolutely holy. We should remember the kind- ness, as well as the holiness of God, as set forth in this book. If it be true, as it is, that without the shedding of blood there is no remission of sin, we should not over- look the fact that with the shedding of blood there is remission of sin to the faithful and believing soul. The Purpose of the Book. The contents of this book may be looked at from a fourfold point of view : First. To show the redeemed nation of Israel how to 184 The Book of Leviticus live a life of holiuess in fellowship with God. This is accomplished by the separation of the life from things that are morally or ceremonially unclean. Hence we have the Laws of the Clean and the Unclean. Second. To show that the way to God is by and through sacrifice and the shedding of blood, and that the walk with God is by and through separation from that which is unholy and unclean. Third. Not only is man's sinful and lost condition manifest in this book, but also the sanctity and holiness of God's nature and dealings with man, as well as the remedy which divine holiness has provided for sinful and erring man. Fourth. It is unquestionably the plan of this book to furnish the new theocracy of Israel with a new code of laws which might secure their physical, moral, and spiritual well-being. The Outline of the Book. The contents of Leviticus may be summed up in four suggestive words: Dedication (chaps, i.-vii.), dealing with the offerings and the offerer ; Mediation (chaps, viii.-x.), dealing with the priests, their consecration, work, and the punishment allotted to mis- demeanour in priestly office and work ; Separation (chaps, xi.-xvi.), setting forth the great truth that a people who are governed by God, as their acceptance of His laws would indicate, should reveal God in their manner of living; Consecration (chaps, xvii.-xxvii.), setting forth the call to the consecration of time and means to the service of God. The outline we will follow, however, is as follows. I. The Law of the Offerings (chaps, i.-vii.), dealing with the offerings themselves and the laws governing the offerings. II. The Law of the Priesthood (chaps, viii.-x.), setting forth the consecration of Aaron and his sons to the office of the priesthood, together with a Introduction 1 85 description of the work they are to do. III. The Laws of Clean and Unclean (chaps, xi.-xvi.), describing with minute detail the laws that should govern the people with reference to food, clothing, and contact. IV. The Laws of Holiness (chaps, xvii.-xxvii.), emphasizing the necessity of a holy life on the part of both priest and people, such holiness to be manifested in the keeping of the Sabbath, a recognition of sacred seasons, and a life befitting a chosen people. The Law of the Offerings — Dedication — The Way to God Through Sacrifice {Chapters i.-vii.) THESE chapters deal with the offerings them- selves (i. 1-vi. 7) which include the Burnt Offering (chap, i.), the Meat or Meal Offering (chap. ii.)j the Peace Offering (chap, iii.), the Sin Offer- ing (chap, iv.), and the Trespass Offering (v. 1-vi. 7). The laws governing these offerings are then dealt with in vi. 8-vii. 38. If the following order of the offerings and their laws is observed, it will materially assist in an understanding of this section. The location of the offerings and their laws is as follows : The Burnt Offering (chap, i.) and its laws (vi. 8-13). The Meal Offering (chap, ii.) and its laws (vi. 14-23). The Peace Offering (chap, iii.) and its laws (vii. 11-34). The Sin Offering (chap, iv.) and its laws (vi. 25-30). The Trespass Offering (v. 1-vi. 7) and its laws (vii. 1-7). Note that the directions about offerings are addressed ** to the people " (i. 2 ; iv. 2) ; and the directions regard- ing the laws, ''to the priests" (vi. 9, 25). I. The Offerings Themselves (i. 1-vi. 7). (a) The Purpose of the Ojferings. The consciousness of sin. There was in that day, as in this, a need that the people should understand the awful reality of sin. Such i86 The Law of the Offerings 187 a lesson is do less needed to-day when sin is so frequently excused, misconstrued, or denied. We need to keep ever before us the consciousness of sin, as did David when he said, *' My sin is ever before me '^ (Psalm li. 3). In a fit of anger a man once struck his son. So great was the force of the blow that the son was thrown back- ward and fell down the stairs, injuring his spine, so that ever afterwards he was a hunchback. Every day as the father looked upon his son he was reminded of his own sin. There was a consciousness of sin every day. So was it with the daily offerings ; there was a constant remembrance of sin (cf. Hebrews x. 3). Sin exposes man to penal consequences. No man can sin with impunity. Every sin carries with it its own punishment. Even a sin confessed and forgiven carries with it its penalty. A confessed sin is forgiven, but must receive its penalty. ^^For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are j udged, we are chastened of the Lord, that we should not be condemned with the world" (1 Corinthians xi. 30-32). Sin calls for expiation. Sorrow, confession, anguish, and the shedding of tears over sin are not enough, nor can such manifestations alone remove the guilt of sin. It must be remembered that sin inflicts an injury on the holiness of God which calls for expiation. *^And al- most all things are by the law purged with blood ; and without shedding of blood is no remission" (Hebrews ix. 22). The holiness of God. God is of too pure eyes to be- hold evil. The sinner cannot draw near to God. Sin separates from God now just as surely as it separates from Him in the future. Man must be taught this lesson. There is always the danger of irreverence in l88 The Book of Leviticus our approach to God. The construction of the Taber- nacle emphasized the truth of the apartness and holiness of God. From the brazen altar at the door of the court of the Tabernacle even to the most holy place where the ark dwelt, as it were, alone and in the dark — everything testified to the fact of God's holiness and the need of reverence in approach to Him. A divinely appointed way for sinful man and a holy God to meet. There can be no communion or fellowship between God and the sinner unless the fact of sin has been dealt with and settled. Eeconciliation must take place before there can be communion. The divine way by which man, who is a sinner, can enter into com- munion and fellowship with God, who is holy, is the way of sacrifice. This is not a priest-made but a God- made way. We should not dwell on what some call the arbitrariness of God's way, or the must of approach. We should rather be grateful for the privilege of the way and rejoice that we may draw near to God. God's way is a narrow way, but it is effective and the only way. Figures or types of Chrisfs redemptive work. The blood of bulls and goats could not take away sin. These sacrifices were valuable particularly in that they looked forward to the coming and complete work of Christ. The Jews in Levitical times were saved by looking for- ward to a hope — the cross of Christ— just as we, in this day, are saved by looking backward to a fact — the cross of Christ. Everything in connection with the offerings was fulfilled in Christ. The offerings cannot be under- stood except in the light of the finished work of the Saviour. In the transfiguration story Moses, represent- ing the Law, and Elijah, the Prophets, vanished out of sight; Christ alone remained. Christ is our Passover (1 Corinthians v. 7), and our Sweet Savour Off^ering The Law of the Offerings 189 (EphesiaDS v. 2). The sacrifices of Leviticus were sym- bolic, not saving (cf. Hebrews x. 4). They were tem- porary, pointing to Christ. (6) The Number of the Offerings. There are five. It may be difficult, if not impossible, to say why there are just five offerings and no more. It may be that we have here five pictures of Christ, just as we have four gospel accounts of the life of Christ. Do we ask why there were four gospel accounts t The answer is, because that number evidently was necessary to give a complete pic- ture of the life and work of the Lord Jesus Christ. So it is probable that five offerings were necessary in order to adequately describe the perfect Saviour, the complete deliverance of the sinner from his sin, and the bringing of the separated soul into communion and fellowship with God. The offerings seem to be divided into two groups of three and two. The first group of three, the Burnt, Meal, and Peace Offering, may be said to set forth the perfect life of Jesus Christ. They are Sweet Savour Offerings, and as such doubtless present to us a picture of the complete and perfect obedience and surrender which characterized the life of our Lord Jesus. The second group, the Sin and Trespass Offering, doubtless typifies and sets forth the offering and death of our Lord Jesus Christ in both the active and passive sense, and as rendering perfect satisfaction to God and to man. In the first group, called the Sweet Savour Offerings, Christ may be considered as giving Himself as an offering to God. It is to be noted in this connection that the offerer came as a worshipper. In the second group, called the Sin Offerings, Christ is represented as giving Himself for the sins of men. Here the offerer came as a sinner having guilt upon him which must be judicially dealt with. 190 The Book of Leviticus (c) The Grades of the Offerings. The offeriogs ranged, as to their nature, all the way from a handful of flour to a bullock. This arrangement was doubtless to teach the people that no poverty could debar any one from availing himself of presenting an offering to God, just as it is true to-day that no poverty of soul can debar any penitent man from finding pardon and forgiveness. ' ' This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners ; of whom I am chief " (1 Timothy i. 15). Some have thought that the different grades of offerings indicated the offerer's ap- preciation of the value of Christ's redemptive work. Can this be true ? Is it my appreciation of Christ and His work that saves me? Or is it the work of Christ itself? Is not a little faith real faith, just as much as great faith? Is not the dewdrop just as much real water as the great torrent of Niagara? Is not a spark just as much real fire as the flames that belch from the volcano ? After all, is it not Christ, rather than my faith that saves ? Others have suggested that the different grades of offerings indicate the different grades of acceptance of the offerer. Can this be true ? Are not all souls equally forgiven if they are forgiven at all ? Are not all souls equally accepted in the Beloved if they are accepted at all? Still others intimate that the different grades of offerings indicate different aspects of the value of Christ's offering in the sight of God. Can this be? Was not every aspect of Christ's redemptive work accomplished in the same spirit of joyful and glad surrender? One thing in connection with the grade of offerings that is constantly insisted on is that, whether great or small, whether offered by rich or poor, they shall be with- out blemish and without spot. The reason for this is that each offering represented Christ in some phase of His redemptive work. The absolute perfection of Christ in The Law of the Offerings igi person aud work demanded, therefore, that any offer iDg which typified that work should be perfect and without blemish (cf. 1 Peter i. 18, 19). (cZ) The Order of the Offerings. There are two ways of viewing the order of the offerings : Christward, and Mauward ; from the view-point of Revelation, and Pre- sentation. The order in which the offerings were de- livered to Moses began with the Burnt Offering first, because the offerings are looked at from the divine side as typifying the work of Christ. The order delivered to the people and the priests is that of the Sin Offering first, because the manward and human aspect of the offer- iugs is prominent. From the standpoint of Revelation the order of the offerings presents us with the divine arrangement, those which deal with the person of Christ being placed first, those dealing with the redemptive work of Christ, second. This is necessary when we consider that no redemptive work dealing with the problem of sin can be efficacious unless accomplished by One who Himself was divinely sent, absolutely perfect in nature and character, and per- fectly well-pleasing to the Father. So the first three offerings, viewed Christward, represent our Lord Jesus Christ who, in the absolute surrender of His perfect life unto the Father — it was such an One who made peace. The offerings of this group are called Sweet Savour Offer- ings. They were well-pleasing to God. If God were not well pleased with Christ, then there would be no use of the offerings which follow. In the second group of offer- ings, the Sin and Trespass Offering, Christ is presented as our sin bearer (Sin Offering) and as One who makes full restitution and satisfaction to God and man (Trespass Offeriug). Viewed Manward and with the thought of Presenta- tion, the sinner approaches God by means of the Sin and 192 The Book of Leviticus Trespass Offeriug and thus through the offering for sin is led to the Sweet Savour Offerings, indicating obedience, surrender, and acceptance with God. The Sin and Tres- pass Offering make expiation for sin. The Burnt Offer- ing opens the way for full surrender, while the Peace aud Thank Offering show that expiation and full surrender are followed by sacrifices of peace and joy. Christ, the fully consecrated One, makes propitiation for the sins of man, while man, through that propitiation, is led to the consecration of his life to God. The Five Offerings First Group (i. 1-iii. 17). First. The Burnt Offering (i. 1-17). This is called the Burnt Offering because the entire offering was burned. It is the ascending offering as contrasted with the de- scending offering (the Sin Offering). It may be viewed in a twofold manner : Christward, and in its relation to the believer. Viewed Christward, it typifies the personal consecra- tion and the absolute surrender of Christ to the Father. The blood of this offering is said to ascend, just as the odour of a sweet-smelling sacrifice ascends to heaven and is in contrast, as we have said, with the Sin OfferiDg, the blood of which descends. Every detail of this sacrifice points to Jesus Christ. The offering must be a male and without blemish, on the head of which the priest must lean his hands heavily. So Christ was without blemish and without spot (Ephesians v. 2 ; 1 Peter i. 18, 19). It was on the sacred head of Christ that the sins of the world leaned hard. ** And the Lord hath laid (made to lean or fall heavily) on him the iniquity of us all " (Isaiah liii. 6 Hebrew). With this offering, as with Christ, God was well pleased (Matthew iii. 16, 17). If God had not been pleased with Christ, there would be no hope for us. The Law of the Offerings 193 Viewed with relation to the believer, it shows that God accepts him in Christ and that He is well-pleasing in the Beloved ; that God has ''his inheritance in the saints'^ and that He is well pleased with us in Christ (Ephesians i. 6, 18). It should be noted that in every case (in Pre- sentation) the Burnt Offering was offered after the Sin Offering ; it was offered daily, reminding us of the need of constant daily surrender (Eomans vii. 6, 13-22). It must be a male of the flock, thus typifying the surrender of the best we have. The offering ascends unto God, thus intimating that we are to seek those things that are above where our life is hid with Christ (Colossians iii. 1-3) and that our citizenship is in heaven (Philip- pians iii. 20). The Burnt Offering could be an offering from the herd, from the flock, or from among the fowls, probably de- termined by one's ability and position in life. God is worthy of the best we have (2 Samuel xxiv. 24). This spirit must characterize our offering, which must be pre- sented "before the Lord,'' indicating an offering made with the consciousness of God's presence. It is interesting to note the words ' ' He shall lay the wood in order upon the altar ' ' (i. 7, 8). This phrase is emphasized again and again. God is a God of order and not confusion (1 Corinthians xiv. 40). The same thing is true of the attire of the priests when presenting them- selves to God. One sometimes wonders if this does not bring home the lesson that we need to be careful, neat, and orderly in our attire, and presentation of ourselves before God. Second. The Meal Offering (ii. 1-16). This offering signifies the consecration of one's life-work to God. It was bloodless because not expiatory. Of course, pri- marily, it typifies the consecration of Christ in His life and character. It is never separated from the Burnt 194 The Book of Leviticus Offering (cf. xxiii. 18). It could consist of bruised wheat, scorched ears, biood, or a drink offering. Leaven and honey, signifying impurity of life, were prohibited in this sacrifice. Frankincense, indicating a fragrant life, and salt, standing for faithfulness to the covenant, were to be component parts of the offering. The Meal Offering is called ''Corban," that is, a gift, thereby sig- nifying that the offerer recognized that all his life and possessions belonged to God. Such a surrendered life, in all its detail and minatia, is set forth by this offering, just as such a surrendered life as a whole is signified by the Bui'nt Offering. ''Jesus saith unto them. My meat is to do the will of him that sent me, and to finish his work" (John iv. 34). How wondrously the perfect righteousness of Christ is provided for unrighteous man ! What a wonderful picture of the believer's fellowship with God in and by a holy life, and what a warning that he should leave out of his life and service all that is im- pure and corrupt. The believer recognizes the supremacy of God in all his life, and gladly submits to it by the offering of himself and his gifts in loyal service. Third. The Peace Offering (iii. 1-17). This is the most joyful of all the offerings. It speaks of communion with God. It is an offering not for peace, but because of peace. The female of the flock could be offered as a sac- rifice because the effect of the atonement, rather than the act of atonement itself, is set forth. It follows the Burnt Offering because the Burnt Offering is its ground (cf. Romans v. 1). It was a joint feast, a sacrificial meal, in which God, the priests, and the offerer partook. Because of the Burnt Offering God, Christ, and the believer re- joice together in fellowship in the Peace Offering (cf. 1 John i. 3). We have peace with God which is the peace of relationship (Romans v. 1). We have the peace of God which is the peace of security (Philippians iv. 7 ; The Law of the Offerings 195 Isaiali xxvi. 3). We have peace from God which is the peace of satisfaction flowing into the heart (1 Corinthians i. 3). All this peace is through Christ who Himself is our peace (cf. E^jhesians ii. 14). It is to be noted that only those who were clean could participate in this offer- ing (vii. 20, 21). So only those who have been cleansed from sin can have real peace. There can be no com- munion if one is living in known sin (1 John i. 5-7). Of course, if any Israelite had sinned and thereby become unclean, he could come, and, by confession of his sin, be cleansed, and thus enter into fellowship with God again (xxii. 10-25). Thus such uncleanness did not prove that one was not an Israelite, but only that it hindered fellow- ship. No foreigner or stranger had this privilege. The Peace Offering looked backward and forward — back- ward to the Burnt Offering, forward to a communion. Thus it reminds us of the Lord's Supper. It follows the Burnt Offering and Meal Offering, for only on the ground for which these offerings stand could peace really ensue. The Second Group— The Sin Sacrifices (iv. 1-vi. 7). As we have already seen, there were three classes of offer- ings : Those of Expiation (Sin Offering and Trespass Offering), those of Consecration (Burnt Offering and Peace Offering), and that of Communion (the Meal Offeriug). We deal now with the offerings dealing with Expiation and Propitiation — The Sin and Trespass Offering. It is somewhat difficult to distinguish absolutely between the Sin and Trespass Offering. It has been said that the Sin Offering deals with the sinner and not his sin, and for this reason the priest, ruler, and congregation are men- tioned ; whereas the Trespass Offering deals with sin and not the sinner, and for this reason swearing, uncleanness, 196 The Book of Leviticus theft, etc., are spoken of in connection with the sacrifice. The Sin Offering shows what we are — forgiven ; the Tres- pass Offering, what we have done. The Sin Offering deals with willful, known sins, sins of commission ; the Trespass Offering with sins of ignorance and omission. The Sin Offering deals with expiation and has reference to God. The Trespass Offering deals with the satisfaction as regards the sin of man. Both the Sin and Trespass Offerings set forth that expiation takes place by an ade- quate penalty and satisfaction, by a perfect reparation for the wrong done. So Jesus Christ, our Eedeemer, bore the penalty due our sins and made redress for every broken claim of God. First. The Sin Offering (iv. 1-35). The Sin Offering is the last of the order in which God gave the ritual to Moses, although it is the first in the order of presentation on the part of man, for, as we have seen, viewed from Christ's side, the fitness of Christ to perform the redemp- tive work is the vital thing ; whereas from man's side, sin must be put away before he can be well-pleasing to God. The Sin Offering stands absolutely for atonement and typifies our Lord Jesus Christ who was made sin for us. ^' Him who knew no sin he made to be sin on our behalf; that we might become the righteousness of God in him " (2 Corinthians v. 21, R V.). The word used for sin and sin-offering is the same, showing how completely Christ identified Himself with sin. Christ took the sinner's place. That is the prominent thought in this offering which places the emphasis on the sinner more than on his sin. Expiation for sin is brought about by a substi- tuted life only. In Isaiah liii. 10 Christ is set forth as a Sin-Offering. This offering presents us with a wonder- ful picture of Christ on the cross as the great Sin Bearer. This offering was made when the conscience of the The Law of the Offerings 197 priests, the cougregation, or the nation began to work and thus aroused these classes to the need of atonement (iv. 14, 23, 28). There is no eating of this offering either on the part of the priests or people. Certain parts of the offering were burned '^without the camp ^^ by which is meant the place of the condemned ; so Chiist suffered *^ without the camp " (cf. Hebrews xiii. 13). The lessons the believer may derive from the Sin- Offering are many. He learns that he must come before God in the person of a substitute. Such a substitute is absolutely imperative, as is also such an offering. Other offerings may be voluntary, but not this one. When conscience convicts one of sin there should be an im- mediate seeking of the cleansing blood of Christ. This is true not only of willful sins but also of sins of igno- rance, sins that surprise us or are the result of inattention or neglect, for ignorance does not excuse the guilt of sin. The sins referred to here are sins done unwittingly as contrasted with sins committed with a high hand, or, as David calls them, ^* presumptuous sins" (Psalm xix. 12, 13). Sins of ignorance incur guilt and need the cleansing blood of Christ; ; for this reason there is no such thing as sinless perfection. On the matter of willful sin and the awful guilt incurred thereby see Numbers xv. 30, 31 ; Psalm xix. 12, 13 ; Hebrews x. 26-29. Possibly by willful sin in this connection is meant persistent, habitual, unrepentant sin, and describes an attitude, probably, rather than a specific act, for surely no sin, even a sin willfully committed, is beyond the pardoning grace of God (cf. Isaiah i. 18 ; 1 Timothy i. 16). Second. The Trespass Offering (v. 1-vi. 7). Both the Sin and Trespass Offerings deal with expiation by an adequate penalty, and satisfaction by the perfect repara- tion for the wrong done. So Jesus Christ, our Redeemer, 198 The Book of Leviticus bore the penalty due for every sin and made redress for every broken claim of God. The Trespass Offering, or debt-offering as it is some- times called, was offered on three particular occasions : First, in behalf of the ignorant trespass in holy things. Sin is sin whether recognized by us as such or not. Second, because of the breaking of the commandments of God, even ignorantly. Ignorance does not excuse guilt. Tliird, for injury to or defrauding of a neighbour. Sin against a neighbour is looked upon as a sin against God. The idea of compensation or restitution is promi- nent in this offering. So Christ not only made complete expiation for us, but also complete redress for every sin. The practical lesson to be derived from this offering is that it is not enough to confess our sins unto God. We must also make restitution for the wrong we have done and make it right so far as it lies in our power. We have then a right to expect that our offering will be ac- cepted (v. 5 ; Numbers v. 7, 8 ; Matthew v. 22, 23). Where wrong had been committed against God, sacrifice was first made, then restitution ; where the wrong had been committed against man, restitution was first made, then sacrifice (cf. Matthew v. 22, 23). 2. The Laws of the Offerings (vi. 8-vii. 38). ''The laws of the offerings " are found as follows : The law of the Burnt Offering (vi. 8-13) ; of the Meal Offering (vi. 14-23) ; of the Sin Offering (vi. 25-30) ; of the Trespass Offering (vii. 1-7) ; of the Peace Offering (vii. 11-34). The laws of the offerings concern themselves, first, with the sacrifices known as the bloody offerings, namely, the Burnt, Peace, Sin, and Trespass Offering. Our at- tention is drawn to two main thoughts regarding these offerings : first, the kind ; second, the process of the offering. The Law of the Offerings 199 (a) The Law of the Bloody Sacrifices. They may be of the cattle, the flocks, or from among the fowls. All those animals which live by the death of others, the carnivora, are excluded from these sacrifices, for they could not in any sense represent and typify our Lord Jesus Christ. The animals offered must be clean and without blemish. The reason for this also is because they represent Christ (Hebrews ix. 14). Further, we should not offer to God what we cannot use ourselves. It is a fault as serious as this that God finds with the people of Malachi's time (Malachi i. 6-13). Even in the unbloody offering when wheat was presented, it must be the best of the product — oi fine flour. Only those animals among the clean animals which were domesticated could be offered, thereby indicating that we should offer to God that which has cost us care and love. So is it in the Meal Offering — not that which grows spontaneously, but that which is of cultivated growth and requires labour is allowed to be offered. Attention is drawn to the fact that there are different grades of offerings. No one is so poor as not to be able to bring an offering. No poverty can debar anybody from availing himself of God's offer of redemption. (h) The Process of the Offerings (cf. chap. i.). This j)rocess consists of five steps : First. The presentation of the offering. The offerer must bring his own offering and present it himself (i. 2, 3). There were other parts of the ceremony which could be performed by proxy, which the priests could perform in place of the offerer, but the victim must be brought by the one offering it. The presentation must be in faith. It is to be ^* accepted for him " or in his place. Further, it must be presented at the door of the Tabernacle (cf. xvii. 3, 4, 5, 9), that is to say, it must be 200 The Book of Leviticus presented publicly. Death was the penalty for present- ing the offering elsewhere. The lesson we learn from the presentation of the offer- ing is that every man must accept Christ personally for himself. He must, by faith, look upon Christ as the One provided as his substitutionary offering. He must not only receive Christ personally, but must also make public confession of that acceptance. Second. The laying of the hands of the offerer upon the head of the sacrifice (i. 4). Ko proxy was allowed in this act. It must be the offerer's own hands that are laid upon the offering, thus signifying his identification with the victim, and the transference of his sin and guilt to the innocent victim (cf. xvi. 21 ; Psalm Ixxxviii. 7). Such an actual identification was necessary in order to make atonement, that is, to cover the sinful offerer from the gaze of God who is of too pure eyes to behold evil. The eye of God then rests upon the victim and not upon the offender. So in Isaiah liii. 6 — *^A11 we like sheep have gone astray ; we have turned every one to his own way ; and the Lord hath laid on him the iniquity of us all ' ' — we are taught that Christ is the One on whom our sins were laid (cf. Psalm Ixxxviii. 7 ; 2 Corinthians v. 21). ** My faith would lay her hand on that dear head of thine; While like a penitent I stand, and there confess ray sin.'* *' I lay my sins on Jesus, the spotless Lamb of God ; He bears them all and frees me from the accursed load.'* Third. The killing of the offering. The offerer must kill it himself (i. 5, 6). On the victim with which he has identified himself must the stroke fall. Shall we ever see Christ as our own personal Saviour until we have re- alized that it was our personal sin that nailed Him to the The Law of the Offerings 201 cross? Not so much the sins of the world, nor the sins of others, but my sin nailed Him to the cross. We are crucified with Him. Fourth. The sprinkling of the blood (i. 5). This was the work of the priest. The work of the offerer was done when the sacrifice was killed. It was necessary, however, that the blood of atonement be sprinkled on the altar, and thus the blood, which represented the life, be brought into the presence of God. This the priest alone could do, for the way into the holiest was not yet made plain for all men. So is it with us. Having become by faith identi- fied with Jesus Christ as our sin-bearer, we must then leave it to our great High Priest to intercede for us in the holy place into which He has entered with His own blood. Fifth, and finally. The burning of the offering (i. 6-9 ; xii. 13, 17). The burning indicated the complete conse- cration of the victim and the life to God, such a consecra- tion as is always absolutely necessary to true worship. The burning was, in a sense, God's acceptance of the offering. In the Burnt Offering the entire sacrifice was burned ; there was nothing left for offerer or priest ; everything was for God. The burning indicated also that the offering had passed even beyond the recall of the offerer. So God accepted Christ's work for us, the proof of which lay in the resurrection from the grave, the ex- altation to His own right hand, together with the descent of the Spirit at Pentecost. The Holy Spirit is given to us as a seal of the acceptance of Christ's work with God (Acts ii. 32-34 ; Eomans viii. 14r-16 ; Galatians iv. 6 ; Ephesians i. 13, 14). n The Law of the Priesthood — Mediation {Chapters viii.-x.) THIS section deals with the introduction and in- auguration of the office of the priesthood. Up to this point in the divine revelation, it would seem that the head of the family had acted as the priest. Now, the tribe of Levi and the house of Aaron are chosen as mediators between God and the people. Priesthood is essential to every religion. There is no direct intercourse with God. Mediation is absolutely necessary. The word *' priest'^ is a sacred word and ought always to carry with it the sense of sacredness. It is a name which should signify one who stands between God and ;the people in a spiritual office. In that sense the office of the priesthood was typical of Christ, for there is now one mediator between God and man, even Christ Jesus (cf. 1 Timothy ii. 5). The Levites were chosen to minister in the priest^ s office and to separate themselves exclusively to sacred service. This section (chaps, viii.-x.) contains three leading thoughts : The Consecration of Aaron and his sons (chap, viii.) ; The Work of the Priests — for themselves and the people (chap, ix.) ; The Punishment of the Priests (chap. x.). I. The Consecration of Aaron and His Sons (chap. viii.). Verses 1-9 set forth the preparation of Aaron and his sons ; verses 10-24, their anointing or inauguration into office ; verses 25-36, the nature of the 202 The Law of the Priesthood 203 sacrifice tbey were to offer. It is interesting to note the particulars regarding the office of the priesthood, especially that of the high priest. He must be wholly without physical defect j harmonious in his domestic relationships ; thoroughly set apart unto God, not being allowed to lay aside his vows of dedication even in case of the death of a member of his family (xxi. 11). His body was first washed with clear water. He was then invested with the robes of the priestly office. Blood was taken from the offering and put upon his right ear, the thumb of the right hand, and the toe of his right foot. He was then anointed with oil and blood, after which there was a retirement, probably for meditation and prayer, of seven days (viii. 31-36 ; ix. 1 ; cf. the ten days waiting at Pentecost, Acts ii. 1). At the close of this retirement the priest was ready to pronounce the priestly blessing upon the people (ix. 23). 2. The Work of the Priests (chap. ix.). The work of the priests consisted in an offering for themselves (ix. 1-14) and then an offering for the people (ix. 15-24). 3. The Punishment of the Priests — The Sin of Nadab and Abihu (chap. x.). This extreme punishment was doubtless necessary at the beginning of the office of the priesthood in order to teach both priests and people the sacredness of the office. It reminds us of the extreme punishment visited upon Ananias and Sapphira in the early days of the Christian Church when God would im- press upon His people the sacredness of that institution (Acts V. 1-11). The sin of ^adab and Abihu consisted of disobedience to a known command. The censers, which represented, probably, the prayers of the people, were to be lighted from fire taken from the brazen altar on which atonement 204 The Book of Leviticus had been made for the sins of the people. Prayer is ac- ceptable unto God only on the ground of the redemptive work of our Lord Jesus Christ. It is in His name, and in His name alone, that prayer has any efficacy. The sacrifices and, indeed, every detail of the Levitical sys- tem, typified our Lord Jesus Christ and His work for our redemption. Nadab and Abihu, therefore, in lighting the censers with strange fire did violence not only to the commandment of God, but to the typical significance of the proper Levitical procedure in this case. One some- times wonders, from the injunction in verses 8-11, as to whether Nadab and Abihu had not indulged overmuch in wine drinking. ni The Laws of Clean and Unclean — The Walk with God through Separation (Chapters xi.-xvi.) THIS section has a very intimate relation to the two main sections preceding it. We have al- ready been taught that the way to God, that is, the way to find pardon and favour with God, is through the offering of divinely -appointed sacrifices (I), which must be offered through a divinely-appointed priest- hood (II). The people having by the use of these di- vinely-appointed means been accepted into favour and fellowship with God, the question now arises, What kind of a life should such chosen people live in order to maintain that fellowship into which they have been intro- duced ? What are the things which separate from God t The answer is found in section III, dealing with the laws of clean and unclean. Two kinds of uncleanness are dealt with : Ceremonial (chaps, xi.-xvi.), that which arises from the use of certain foods, the coming into contact with dead bodies, the dis- ease of leprosy and various kinds of sickness ; Moral un- cleanness (chaps, xvii.-xxvii.), which was occasioned by transgression of God^s Moral Law whether written in the heart or on tables of stone. The moral offenses dealt with in these chapters are of two kinds : First, Willful, known sin. Such disobedi- ence merits punishment. No one can sin with impunity. No willful sin is settled merely by sacrifice ; some pun- ishment must be meted out for it. Second, Sins of ig- 205 2o6 The Book of Leviticus norauce, for which atonement was made by offerings and compensation. Very light cases might be atoned for by certain ceremonials of washing ; whereas graver cases called for sacrifices. The section we are now dealing with (III) deals with Ceremonial uncleanness (chaps, xi.-xvi.). I. The Uncleanness Which Comes From Partici- pating in Certain Kinds of Food and the Coming Into Contact With Unclean Bodies (chap. xi.). Unclean beasts (xi. 1-8), fishes (xi. 9-12), birds (xi. 13-19), creep- ing things (xi. 20-29) that are unfit for food are enumer- ated. Uncleanness which comes from contact with dead bodies or the handling of utensils which render one un- clean is dealt with in verses 41-45. The Meaning of these Laws to Israel. Unquestion- ably, the regulation regarding prohibited foods is related to the holiness of God. This is clear from verses 43-45 — ^'Ye shall not make yourselves abominable with any creeping thing that creepeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby. For I am the Lord your God : ye shall there- fore sanctify yourselves, and ye shall be holy ; for I am holy : neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth. For I am the Lord that bringeth you up out of the land of Egypt, to be your God : ye shall therefore be holy, for I am holy.^^ The habits of the unclean animals speci- fied were typical and suggestive of moral vices that were to be avoided by those who would live a holy life. A vital connection between the soul and body (xi. 44) is intimated by these laws of clean and unclean. The food eaten by an animal determines its nature. We know the nature of animals when we know whether they eat herbs or meat. So there is a relation between the The Laws of Clean and Unclean 207 soul and body of mau. Certain kinds of food affect a man's moral nature. That is probably the reason why meat is forbidden in Lenten season by some religious people. There are certain sins which cannot be cast out ' ' except by prayer and fasting, ' ' or, in other words, by change of diet, or refraining from certain foods. The laws of clean and unclean undoubtedly had for their purpose the separation of the nation of Israel from the heathen peoples surrounding them (xx. 24, 25). Hospitality towards their neighbours would be an im- possible thing without participation with them in their food, and Israel could not, by virtue of these divine laws, partake of much of the food offered them by the people of the surrounding nations. Consequently free intercourse and hospitality between them was impossible. This was true in the case of Abraham, Joseph, and Daniel (cf. Daniel i. 8-16). So Israel could not partake of heathen feasts on that account. These laws were doubtless to cultivate self-denial and restraint on the part of God's people. Such discipline and restraint are necessary to the existence of a holy people. That God had certain hygienic and sanitary reasons for the promulgation of these laws is, we think, unquestionable. Animals that are unclean in their method of eating breed disease and death. Those animals, therefore, that live on the flesh of others or that are parasites surely breed disease and militate against longevity. We know that the flesh of certain animals conveys disease and that certain forms of sick- ness are communicated to man by animals. We know, too, that the Hebrews, who, to some extent, obey these laws, are the healthiest and longest-lived people on earth. The Meaning of these Laws to Us To-day. They unquestionably are not bindiug upon Christians (cf. 2o8 The Book of Leviticus Colossians ii. 16, 20, 23). They do, however, impress upon us the necessary relationship between a man's diet and his morality. We judge of the grade of the civiliza- tion of a people very largely by what they eat. The nations that eat the forbidden and creeping things mentioned in this chapter are, we know, in a low state of morality, mentality, and civilization. The higher in the scale of civilization any nation attains, and the more cultured it becomes, the more does it follow the laws of clean foods as here set forth. These laws impress upon the believer to-day the fact that the religious requirements of God have to do with the body as well as with the soul, with eating and drink- ing as well as with singing and praying. The body of the believer is redeemed and is the temple of God (Romans xii. 1 ; 1 Corinthians iii. 16, 17 ; vi. 19, 20). The Christian's eating and drinking must be in accord- ance with God's law (1 Corinthians x. 31 ; chap. viii. ; Romans xiv.). Therefore, the Christian who persists in eating and drinking certain foods which he knows in- jure his health or defile his body, is not only breaking the law of hygiene but also the law of holiness, and is committing a sin which needs atonement (cf. Romans xiv. 21-23). Of course, no man can follow out such a regime and it not cost him something to do it. For this reason, in case of defilement, certain vessels were to be broken (xi. 33), stoves to be destroyed (xi. 35), and even seed (xi. 37) demolished when tainted. Nor could an Israelite be clean without much care and trouble, for frequent washings and offerings were called for ; but then these were covenant people just as believers are Christian people, and such people will do many things which the world sees no necessity for doing (cf. Matthew v. 47). These laws of clean and unclean are, it seems to us, The Laws of Clean and Unclean 209 the best way to deal with such questions as the habit of smoking, liquor, theater-goiug, and other habits that many claim are defiling in their nature. *' Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth ; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work '' (2 Timothy ii. 19-21). 2. Family Uncleanness or Uncleanness from Nat- ural Causes (chap. xii.). It is difficult to see wherein the birth of a child is considered among the laws of the unclean unless it be that God would have His people re- member, every time a child is born into the world, the connection of that birth with the fall of man and the curse pronounced upon woman because of sin, as set forth in Genesis iii. That sin is transmitted by human gener- ation is evident from Psalm li. 5 — '* Behold, I was shapen in iniquity ; and in sin did my mother conceive me." Even the mother of Jesus brought her offering at the close of her days of purification. If genius can be hered- itary, why cannot sin ? It would seem as though in the case of every child-birth there was a reecho in the ears of woman of the sentence pronounced upon Eve, the first woman, for her sin. Is this the reason why seventy days of uncleanness are mentioned for the birth of a female child, while only forty are mentioned for the birth of a male child ? We may not be able to see the reason for all this now any more than they did then, but inability to explain does not make void the proposition or make dead the fact. We should not forget, however, that the 210 The Book of Leviticus Eedeemer of tlie race came into the world in just this way and that the magnificent promise that we are ''saved through the child bearing " gives to woman the glorious privilege and assurance that just as she was the instru- ment of the introduction of sin into the world, so she shall have the privilege of bringing the Saviour from sin into the world (1 Timothy ii. 11-15 ; cf. Luke i. 48). 3. Uncleanness from Disease — Leprosy (chap. xiii.). Leprosy is chosen as a representative disease for hygienic reasons, of course, but primarily for religious reasons. Leprosy is a type of sin : hateful, loathsome, foul, and ending in death. It, more than any other dis- ease, is a picture of death working in life (1 Timothy V. 6). Being most visible and manifest, it is in itself a parable of death, which is the wages of sin. The law required the same sacrifice for the cleansing of leprosy as for sin, thus showing the close likeness be- tween them. Two birds were to be offered, one to be killed, the other to fly away (xiv. 4-7). So David in confessing his sin and pleading for it to be put away, says, "Purge me with hyssop," words used only of the cleansing of leprosy. So it comes to pass that leprosy, this disease above all other diseases, is chosen by the Holy Spirit as a type of sin as sin appears in the eyes of God. It is for this reason that the leper had to go to the priest, not to the doctor, for cleansing. Leprosy Like Sin. Leprosy is like sin in that in its beginning it is small and insignificant and even unalarm- ing. It also has a bright appearance or starts in a bright place (xiii. 2). So sin ofttimes has small beginnings and appears to be bright and pleasing, but death lurks there. Then again, leprosy is in the blood. It is a part of the nature. It is not what the leper did, but what he was that sexjarated him from fellowship and communion, The Laws of Clean and Unclean 211 jnst as it is not so much what a man does as what he is as a sinner that separates him from God. No personal act brought on leprosy ; it was in the blood. So we are sinners by natui^e. What a great truth to recognize, for there can be no thorough sense or treatment of sin unless we recognize the necessity of treating it at its source and as a nature. Leprosy is like sin in that it is progressive. It grows ; it does not stand still. No man can remain in the inno- cency of childhood, nor can he maintain that innocency. It would be easier to find a man who had never sinned than to find one who had sinned but once. It is char- acteristic of iniquity that it shall wax worse and worse (cf. 2 Timothy iii. 13). Leprosy separates from home and loved ones as well as from communion and fellowship with the people. So does sin separate from God here and also from God and our loved ones eternally in the future. Leprosy finally ends in death, just as does sin (cf. John viii. 21, 24 ; 1 John v. 16). These laws regarding leprosy have much to teach us in a moral way. The bad man is a moral leper. We should separate ourselves from the lusts of the flesh just as we would from the leper (cf. Proverbs iv. 14, 15 j V. 3-13 ;-vii. 25-27). Leprosy may be intellectual (xiii. 42-44) and thus indicate mental immorality. A pure faith and pure thoughts will keep one pure in life (cf. Philippians iv. 6-8). It has been said that Satan is intellect without God. Leprosy may reside on the person (xiii. 1-46) ; in the clothes (xiii. 47-59) ; in the home (xiv. 35-52) ; and in the community. One cannot read this chapter carefully without noting certain cautions in connection with the diagnosis of leprosy. There is great danger that surface indications 212 The Book of Leviticus may be mistaken for deep-seated disease. We should, therefore, be on our guard lest we be too suspicious and take for real evil that which only resembles evil, or designate sin that which appears like sin (xiii. 5, 6). Of course, whatever has the appearance of evil needs sus- picious treatment, but we need to be careful even in this (cf. Eomans xiv. 22). We should not be overzealous to condemn ourselves when God does not condemn us (xiii. 21-23). Some people make a god of conscience. 4. The Day of Atonement (chap, xvi., cf. xxiii. 26-32). This chapter should probably follow chapter x. in order. The day of atonement was the greatest day of all the Levitical system. It was the crown and climax. Even after all the elaborate ceremonies and sacrifices for sins of commission and omission, it was evident that some sins would, in the very nature of the case, be over- looked, so the day of atonement gathered up the sins of the whole year and presented them to God for forgiveness. (a) The Meanmg and Significance of the Day of Atone- ment. It showed the incompleteness of the sacrificial ceremonies. It was not possible that the blood of bulls and goats should finally and completely take away sin (cf. Hebrews ix. 8, 9). The ceremonies of that day took place primarily in the holy of holies. This was an indication that the true end of all spiritual worship is not attained until the wor- shipper has free access into the very presence of God. Herein lies the superiority of Christianity over Judaism. Christianity affords such access (cf. Eomans v. 2 ; He- brews Iv. 16 ; ix. 1-24). (b) The Ceremonies of the Day of Atonement. Great simplicity characterized the dress of Aaron and the priests on this day as compared with other days (xvi. 4). Purity, and not display, was characteristic of the priest The Laws of Clean and Unclean 213 as lie appeared before God that day. The high priest himself may not have been spotless in his life, but his dress was. That dress typified the perfect righteousness of our Lord Jesus Christ, the righteousness which He has procured for us. The high priest was kept in seclu- sion or privacy for seven days before the day of atone- ment, lest he should defile himself. It is said by some that the high priest sat up the entire night before the day of atonement, praying. If this be true, how much is wrapped up in the saying of our Saviour, the great High Priest, who, in the garden of Gethsemane, before the great atonement, said to His disciples, " Could ye not watch with me one hour 1 " The priests had to offer sacrifices for themselves. Even the priests, supposed to be holy, had to offer for them- selves and for the sanctuary, which, by their holy ministrations, had been defiled. Is it possible that these ministrations, which had been ostensibly for the purpose of purification and worship, had in fact polluted the Tabernacle? Then what a tremendous lesson in holiness is here taught ! Every priest fails in his office, and so bids the worshipper look forward to the great High Priest who needed not to atone for His own sins. The offering in behalf of the people consisted of two goats for a sin offering, thereby indicating that sin had been pardoned and put away ; and a ram for a burnt offering, thus intimating that their sacrifice had found acceptance with God. Two goats were necessary, prob- ably, because one could not fulfill the two parts of the whole truth which set forth the sacrifice for sin and the effect of that sacrifice. There can be no forgiveness un- less there has been sacrifice. Confession is not enough ; pardon rests on atonement. The whole question as to whether my sins are forgiven or not turns on this ques- tion, Has God laid His hand upon Christ and accepted 214 '^^^ Book of Leviticus Him. as my substitute ? Faith is the attitude and con- dition which lays hold of this fact. The scapegoat indi- cates that sin had been carried away and was remembered no more by God forever. The daily sacrifice dealt with daily sins. The day of atonement dealt with sins as a whole and showed the people that God had not only for- given and pardoned their sin, but had removed it entirely from His remembrance. The atonement was made within the vail. Christ, our great High Priest, has presented the blood of atonement within the vail, in the very presence of God Himself (Hebrews ix. 24-26). The Laws of Holiness — Consecration ( Chapters xvii, -xx vii. ) r A^~| ^HIS section emphasizes the necessity of a holy life on the part of both priest and people, and calls for a manifestation of holiness as shall be seen in the keeping of the Sabbath, in a due recognition of the sacredness of time, and, in general, in a life be- fitting a chosen and holy people. Some chapters in the Bible are like some chapters in law and history — they do not afford very pleasant read- ing, but their existence is witness to the truth of the facts narrated. The information may be painful, but is most salutary. These chapters present sin in its ugly aspect. One is likely to ask himself. Is it possible for one in covenant relation with God to commit such sins? He asks, as did the servant in the Old Testament, ^^ Is thy servant a dog, that he should do this great thing ^'^ Would these chapters have been written if these things were not possible ? What a commentary we have here on the depravity of human nature ! I. Personal Holiness (chaps, xvii.-xx.). (a) The People of God, Being a God- Governed and Theocratic Nation, are to be a Separated People. Their lives are to be characterized by other-worldliness. *^ After the doings of the land of Egypt, wherein ye dwelt, shall ye not do : and after the doings of the land of Canaan, whither I bring you, shall ye not do : neither shall ye walk in their ordinances." ^^ Defile not ye your- 215 2i6 The Book of Leviticus selves in any of tliese things : for in all these the nations are defiled which I cast out before you : And the laud is defiled : therefore I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants. " ' ' (For all these abominations have the men of the land done, which were before you, and the land is defiled ;) That the land spue not you out also, when ye defile it, as it spued out the nations that were before you. For whosoever shall commit any of these abominations, even the souls that commit them shall be cut off from among their peo- ple. Therefore shall ye keep mine ordinance, that ye commit not any one of these abominable customs, which were committed before you, and that ye defile not your- selves therein : I am the Lord your God " (xviii. 3, 24, 25, 27-30). The key-note to their conduct shall be **I the Lord" — a consciousness of the immediate presence of Jehovah — and not the customs of the people around about. (b) The People of God Must Manifest Purity in All the Various Eelationships of Life (xviii. 6-30). First. In the marriage relationship (xviii, 6-18). This is put first be- cause it is the most sacred institution among men and is vital to the welfare and moral integrity of society. The marriage relationship is the backbone of all morality. Marriage is not so much a civil as a divine institution. It therefore should not be lightly spoken of, nor treated irreverently. It is also a figure of Christ and His Church (cf. Ephesians v. 24-28). Second. Purity must be manifest in the personal habits of individual life (xviii. 19-23, 29, 30). The body, as well as the soul, is to be holy, for it is the temple of the Holy Ghost. Nothing that defiles the body should receive recognition in the experience of the man who would be devoted to God (cf. 1 Corinthians iii. 16, 17 ; vi. 18-20). The Laws of Holiness 217 Third. Purity must be manifested in the national life (xviii. 24-28). A man's sin reaches beyond himself. The solidarity of the race is a fact. The sin of Achan (Joshua vii.) involved a nation in guilt. What a weight of meaning there is in the words of Jesus, '^For their sakes I sanctify myself" (John xvii. 19). Eight times is it said of Jeroboam, the son of Nebat, that ** he made Israel to sin. " The sins of the nation referred to in these chapters defiled the land so that it stank. Sin, like leprosy, defiles the individual, the walls of the house, and the nation. It is doubtless for this reason that God punishes nations for their sins, just as He punished the Amorites (Genesis xv., xvi.). Fourth. The holiness of the sanctuary is insisted upon. Ko place is so holy but what sin may defile it. Satan took Jesus up into the holy city and into the holiest place in that city, namely, the temple of God, and there presented to Him the temptation recorded in the Gospels. Even heaven itself has been affected in some way by sin. Hence the necessity of Christ cleansing the heavenly things with blood (cf. Hebrews ix. 22-24). (c) The Question of Social Morality is Dealt With in Chapter xix. The important thought of this chapter is that true religion and morality must be manifested among those with whom we come in contact. The Christian should be easy to live with, that is, under ordinary cir- cumstances. His life should be such that it would con- vict the wicked, yet be one that shall be admired by them. The great lesson of this chapter is that all true morality is based on religion (cf. xix. 2, 4, 8, 10, 11, 14). The second table of the commandments rests on the first. As the root of the flower is necessary to its very life, so is religion to morality. The chapter is full of sundry exhortations resembling somewhat the Sermon on the Mount. We are to be 2l8 The Book of Leviticus obedient to parents because they are in tlie x)lace of God (xix. 3). We are to keep God's Sabbaths (xix. 3). This is emphasized because the keeping of the Sabbath is so easily interfered with on account of our pleasures (cf. Amos viii. 5). The exhortation concerning idolatry is made necessary because the nations surrounding Israel were permeated with it. Then, there was the tendency in Israel to worship by sight instead of by faith, just as there is the tendency to worship the material to-day (cf. 1 John ii. 15-17). There is, then, the exhortation not to neglect the Peace Offering (xix. 5-8). The Peace Offering was the one most frequently offered, conse- quently the one most likely to be neglected. The offerer was tempted to use the meat in the Peace Offer- ing, food that remained after three days, for himself in- stead of burning it, and thus he was likely to fall into the sin of seeking to save at the expense of God. Care for the poor is emphasized (xix. 9, 10). Philanthropy and Christianity go together. Infidelity is not philan- thropic. Compassion for the weak is exhibited as a virtue. The survival of the fittest is not a holy doc- trine, but a selfish platitude. The child of God must be no tale bearer (xix. 16) ; must not carry any hatred or grudge towards a fellowman in his heart (xix. 17, 18 ; cf. 1 John ii. 8-11 ; iii. 10-18) ; nor must he mix with the ungodly (xix. 19 ; cf. 2 Corinthians vi. 14-17). He must avoid false religions, like spiritualism (xix. 26-31 ; cf. XX. 27), and must also show a respect for the aged (xix. 30-32). (d) The Punishments for the Sins Enumerated in Chap- ters xviii, and xix. are Set Forth in Chapter xx. What are sins in chapters xviii. and xix. are crimes in chapter XX., and merit punishment as well as call for sacrifice. The great lesson is that no one can sin with impunity ; that every sin merits its punishment. Consequently we The Laws of Holiness 219 have the expressions ''cut off," ''set his face against," "blood upon him," "death," "fire." The punishment may be individual (xx. 6) j social and family (xx. 5) ; or national (xx. 18-24). There are practical lessons regarding punishment which one may learn from this chapter. First. Punishment does not seem to have been meted out with the primary purpose of the reformation of the offender. The punishments were to be considered as penalties for wrong-doing. Surely the execution of the death penalty, so often pronounced in this chapter, could not have been for the moral reformation of the offender. This thought should be of great interest to those who are perplexed with regard to the execution of the death penalty to-day because it precludes the reformation of the offender. It is interesting in this connection to note what the laws of the great King say (Numbers xxxv. 30-33). The probable primary purpose of these pun- ishments was to satisfy an outraged justice. They were a manifest penalty for the open defiance of the laws of a holy God. Again and again the crime is given as the reason for the penalty (cf. "because," XX. 3, etc.). Second, these penalties were for the protection of morality among men. The laws of this chapter, being the laws of God, are not to be looked upon as cruel. In all the penalties executed, the fatherly eye of God is on the poor, the orphan, the stranger, the afflicted. God is gracious and kind, but He will by no means clear the guilty. 2. Priestly Purity (chaps, xxi., xxii.). The purity of the priests is set forth in these chapters in a threefold manner : First. Its manifestation in the various relations of 220 The Book of Leviticus life, such as iu times of mourning (xxi. 1-6), at which season the priests were not to manifest, by outward signs, their sorrow of heart as did others. One wonders some- times if their conduct on such occasions did not look for- ward to the New Testament hope when believers, who have lost loved ones, are told to *^ sorrow not, even as others which have no hope " (1 Thessalonians iv. 13-16). Priestly purity is to be manifested in the marriage relationship (xxi. 7, 8, 13, 14). The circle from which a priest could choose a wife was narrower than that from which the ordinary man might choose one. A priest could not marry a widow, a divorced woman, or a woman of unsavory reputation. The woman he should choose for his wife must be a virgin and of his own people. The family of the priest is a holy family (cf. xxi. 9, 16). There shall, therefore, be no mixture of seed. Second. The purity of priests is set forth in relation to personal deformities (xxi. 16-24). ^* For whatsoever man he be that hath a blemish, he shall not approach : a blind man, or a lame, or he that hath a flat nose, or anything superfluous. Or a man that is broken-footed or brokenhanded, Or crookbackt, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken ; No man that hath a blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the Lord made by fire ; he hath a blemish ; he shall not come nigh to offer the bread of his God. He shall eat the bread of his God, both of the most holy, and of the holy. Only he shall not go in unto the vail, nor come nigh unto the altar, because he hath a blemish ; that he profane not my sanctuaries : for I the Lord do sanctify them. And Moses told it unto Aaron, and to his sons, and unto all the children of Israel" (xxi. 18-24). The Laws of Holiness 221 Third. The priest must be careful to maintain purity in the details of daily life (xxii. 1-33). He must be clean before serving at the altar or partaking of the holy food. Cleanliness within and without must char- acterize the heart and life of those who stand between God and the people (cf. 2 Timothy ii. 20, 21). 3. Sacred Seasons (chaps, xxiii.-xxv.). Every re- ligion has its feasts and festivals. They are necessary to its existence. They keep alive its memories. We are so prone to forget what we do not see. There is religious enthusiasm in numbers. We are justified alone ; we are sanctified together. Judaism and Christianity are no ex- ceptions to this religious tendency. God would have His people know that there is such a thing as the consecration of time. Of course, all time is sacred and belongs to God, and that is the reason why the number *' seven" is so often mentioned in these chapters : the seventh day of the week, the seventh week, the seventh month, the seventh year, and seven sevens of years. Time is probably the hardest thing we are called upon to give to God. The sacrifice of time is the crown of all the sacrifices. It is easier to give money and things than to give time. Many who think it wrong to steal money do not have any conscientious scruples about stealing time from God. Will a man rob God ? Yet we rob Him of time — time for devotion, for family worship, for service. Do we take vacations for the building up of the Christian life and for prayer ? We have national holidays, why not religious holidays'? Is Christ less than Washington or Lincoln ? Is Calvary less than Bunker Hill ? Is Christmas day less than the Fourth of July ? Fraternal orders, for example, have their conclaves. Why should not Christians have their conferences ? This is the thought contained in that hymn : 222 The Book of Leviticus ** Take my moments and my days, Let them flow in endless praise ; Take my intellect, and use Every power as Thou shalt choose." The setting apart of certain time for God is a prevention of covetousness, and shows that a man really believes that he does not live by bread alone, and that '' a man's life consisteth not in the abundance of the things which he possesseth " (Luke xii. 15). (a) The Names of the Sacred Seasons. They are called ^'set times," rather than feasts, for some, like the Day of Atonement, for example, werr .days of mourning. A *' feast" was sometimes a ^'fast." Not always are we led by still waters and in green pastures. We have shadows as well as sunshine, but all ends in a perfect day, the Sabbath of God. These ' ' set times ' ' are also called ^ ' feasts. ' ^ The dance and joy are connected therewith. Six of these feasts are for joy ; one for mourning, thus indicating the character- istic of all true religion. Christianity was born in a song. The command is '^rejoice evermore," not **weep ever- more." These sacred times were called *'holy convocations." They were not to be idle days, but busy days— busy with God and the things of God. They are called ' ' my feasts. ' ' What a contrast is suggested by the words of Jesus, ^' The feasts of the Jetvs.^^ These sacred times are occasions through w^hich God speaks to the soul and by which He arouses and assembles His people. We are usually so busy that God has no time to speak to us. We need to *'give ourselves, ^^ or as we may say, ''take leisure, a vacation, for prayer." (p) The Order of the Sacred Seasons. First come^ the Sabbath (xxiii. 3) : first, because to this end all things The Laws of Holiness 223 were teiiding and because the man who does not observe the Sabbath will not obey any other of God's laws. He will have no appreciation of God's goodness and purpose, for the Sabbath is an emblem of a God satisfied with the magnificent preparation He has made for man. The primary thought of the Sabbath is that of a memorial. Every returning Sabbath is a reminder of God's care and kindness for man, and not His tiredness because of creation. The man who neglects the observance of the Sabbath thereby indicates that he has no interest in the past and no part in the future, for the Sabbath is pro- phetic and looks forward to the future home which God is preparing, just as ii is historic and looks backward to the magnificent home which God did prepare for man (Genesis ii., iii.). The Sabbath should be kept nationally, and a curse was pronounced upon Israel for not keeping it. Indeed, it was for this reason that the nation was cast out, and the land has lain barren for so many centuries. No na- tion can long endure that ignores the Sabbath day. The Sabbath is to be kept individually also. Emphatic are the words ^' in all thy dwellings," thereby indicating that every home should bear upon it the stamp of Sabbath keeping. God pity the home, the state, the nation that has no recognition of the Sabbath day. The Sabbath is a blessing. It was made for man. Second, the Passover (xxiii. 5-8), celebrating the re- demption from Egyptian bondage. This feast was to be kept perpetually. It is remarkable to note that the Jews always celebrated events and not men. The annual cele- bration of this Passover would give occasion for those participating in it to explain to their children the mean- ing of this service. The Lord's Supper is a memorial of our redemption, just as the Passover is a memorial of Israel's redemption. 224 The Book of Leviticus Third, the Feast of the Firstfruits (xxiii. 9-14, 22). This was to be observed while they were "in the land " (not while they were in the wilderness) and indi- cated God's proprietorship of the land. It also typified Christ's resurrection (1 Corinthians xv. 20), and ours. It was held on the first day of the week, "the morrow after the Sabbath." It was on this day, the morrow after the Sabbath, that Christ arose from the dead (cf. Matthew xxviii. 1 J Mark xvi. 1). Fourth, the Feast of Pentecost (xxiii. 15-21), which was observed fifty days jifter the Feast of the Firstfruits. This was another first day of the week (cf. xxiii. 15), the eighth day, the morrow after the Sabbath. The offering of the two loaves in which leaven was allowed is emphatic here because it represents, not Christ, nor the Holy Spirit, bat the Church. Pentecost was the birthday of the Church. Fii'iii, the Feast of Trumpets (xxiii. 23-25), which com- memorated either the creation, which is supposed to have been finished at this time of the year, or the Law at Siuai. At any rate, it was to remind the people of the seriousness of what was to follow, namely, the Day of Atonement, which came nine days later. It was the herald of an approach- ing day. So will it be with the rapture of God's people when the trump of God shall sound, the dead in Christ shall rise, the living believers shall be changed, and to- gether the raised dead and the changed living shall meet the Lord in the air (1 Corinthians xv. 51, 52 ; 1 Thessa- lonians iv. 14-17). It is said that the Jews filled the time between the Feast of Trumpets and the Day of Atonement with more good deeds than at any other time of the year. The blowing of the trumpets indicated the beginning of the Jewish New Year which was the begin- ning of the seventh month. This does not mean that trumpets were not blown on other occasions (for at the The Laws of Holiness 225 introduction of almost every new event there was a blow- ing of trumpets), but that this was particularly true of this season of the year. Sixth, the Feast of Tabernacles (xxiii. 33-36). This feast was to commemorate the time when the children of Israel lived in tents during their wilderness journey. It is called the ** feast of booths. '^ Seventh, the Year of Jubilee (xxv. 1-55). 4. Idolatry, the Sabbath, and Matters Pertaining to Vows (chaps, xxvi., xxvii.). (a) The Blessings and Cursings of Chapter xxvi. The truth of this chapter is abundantly corroborated by the history of the Jew and his preservation amid persecution, also by the history of Palestine and its desolation, all of which is a standing witness to the absolute inerrancy and fulfillment of prophecy. The blessings and cursings of this chapter are more particularly national than individual. There is such a thing as national blessing for national obedience, and national curse for national disobedience. History af- fords abundant proof of the fact that nations that turn from God to idols, and that have desecrated His holy Sabbath, have nationally been led astray. God still rules among the nations. Of course, there is a sense in which the blessings and curs- ings of this chapter are applicable to men as individuals. Eighteousness is always a blessing ; whereas sin is always a curse. It is worthy of note that God appeals to both fear and hope as legitimate incentives to a life of right- eousness. (ft) The Matter of Special Vows is Treated in Chapter exvii. The vows referred to in this chapter are special vows — those which have been assumed voluntarily, prob- ably as the result of some special blessing or extraordinary 226 The Book of Leviticus zeal. Such blessings have often led men to dedicate themselves, their children, their houses, their goods, or their money to God. The offering of oneself is dealt with here (xxvii. 1-8). If there was no room for his personal service because of the l^lentiful supply of Levites, he could give money to pro- vide for his substitute. What a lesson here for one who is called to certain forms of Christian service, who, never- theless, is unable, for legitimate reasons, to enter into that service. If he cannot go himself, he can make it possible for some one else to go. Sometimes a man dedicated his children to God. This he was at liberty to do, probably during the years of their minority, for the children themselves, during their mi- nority, were not allowed to devote themselves or to com- mit themselves without the consent of their parents. Women could devote themselves to the service of God by spinning or weaving, or in similar ways helping the priests. Animals that were devoted were not to be exchanged. After they had passed under the rod, the sacrifice was settled. An unclean animal could be redeemed with a clean one. No man was allowed to impoverish his family by vow- ing all that he had. Simply saying ^^ Corban " (it is a gift cf. Mark vii. 11, 12) did not relieve a man from re- sponsibility for the care of his family. A man could not vow that which was already the Lord's, for example, the firstling of the flock, the first- born, or the tithes (xxvii. 80-34 ; cf. xxvi. 21). The children of Israel were obliged to support the Levites. This was their bounden duty. The Book of Numbers Synopsis of Numbers Introduction. I. Preparation for the March, or Departure From Sinai (Chaps. i.~x.). 1, The numbering or organization of the chosen nation (Chaps, i.-iv.). () The order of the yearly sacrifice (Chaps, xxviii., xxix.). (r) Vows of women (Chap. xxx.). (^d) The destruction of the Midianites (Chap. xxxi.). {e) The lot of the two and a half tribes (Chap, xxxii.). (f) The record of the line of march (Chap, xxxiii.). 4. Final instructions with regard to the entrance into the promised land (xxxiii. 50-xxxvi. 13). (a) The clearance of the land (xxxiii. 50-56). (J>) Its boundaries and partition (Chap, xxxiv.). (r) The appointment of cities for the Levites and the cities of refuge (Chap. xxxv.). (^) Marriage in its relation to inheritance (Chap. xxxvi.). Introduction WE have come to the fourth book in the Bible. We are still dealing with God's chosen people — Israel. In Genesis we saw the election (or selection) of the nation ; in Exodus, its redemption j in Leviticus, its worship and communion with God. Now, in Numbers, we are to consider the Organization, Walk, and Warfare of that nation. Israel has been formed into a separate nation under the special government of God as their King ; the covenant has been ratified ; the laws given, the Tabernacle erected, the priestly functions designated, and God has crowned it all with a visible manifestation of His presence. The nation was now ready to go on to possess the land which God had chosen for it. The possession of the land, how- ever, was not to be a peaceful one — every step would be contested by its inhabitants ; warfare must precede pos- session ; the people are to be warriors as well as pilgrims. It is probably for this reason that the first census con- cerns those who are able to make war, with the idea of organization and numbering. The expedition of Israel to Palestine was possessive, and punitive. The chosen people were to be used by God as instruments to punish the inhabitants of the land for their dreadful iniquities. Indeed, it was because of the awful sinfulness of the Canaanites that they were des- troyed. In a similar sense, God used Assyria to punish Israel. The Name of the Book. There are two numberings recorded, one at the beginning (chaps, i.-iv.) and the 231 232 The Book of Numbers other at the close of the book (chap, xxvi.)- These num- berings, showing, as they do, the miraculous growth of the nation, are a wonderful illustration of the fulfillment of God's promise to Abraham that his seed should be very numerous (Genesis xv. 5j. Numbers is called the '*Book of Wanderings" or the "Book of Journey ings ^ ' because it recounts the experiences of the Israelites in the desert. Indeed, the book opens with the words * ' In the desert." It has also been called the ''Book of Murmur- ings," because it recounts the murmurings of Israel against God and their leaders. This period is described by the Psalmist : " Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways " (Psalm xcv. 10 ; cf. Hebrews iii. 10, 17 ; Deuteronomy viii. 15 j xxxii. 10). The Time Covered by the Book. About thirty - eight years and six months are covered by the events re- corded in this book. Genesis covers about twenty -three hundred years ; Exodus and Leviticus, about eighteen months. The thirty-eight years and six months of time which the book of Numbers covers may be divided as follows: Chapters i.-x., nineteen days; chapters xx.-xxxiii., thirty-eight years j chapters xxxi v. -xxxvi., five months. Relation of Numbers to Exodus and Leviticus. Numbers is really an appendix to Exodus and Leviticus, for the first chapter of Numbers could be properly read after the nineteenth chapter of Exodus. In Exodus xix. the children of Israel arrive at Sinai ; in Numbers i. they are still at Sinai, leaving there in the tenth chapter. The theme of Exodus xix. and Numbers i.-x. is prac- tically the same, and has to do with the separation and aanctification of God^s people. This relation can be set forth as follows : Exodus i.-xviii. — Exodus from Egypt Introduction 233 to Sinai ; Exodus xix. to Numbers x. — at Sinai ; Num- bers xi.-xxxvi. — from Sinai to Jordan. General Outline of the Book. The general outline of the book falls into three main divisions : Preparation for the march, or departure from Sinai, chaps, i.-x. ; Jour- ney from Sinai to Moab, chaps, xi.-xxii. ; From Moab to the borders of Canaan, chaps, xxiii.-xxxvi. Preparation for the March, or Departure from Sinai (Chapters i,-x.) I. Under this general division we have presented to us the numbering and organization of the chosen nation (chaps, i.-iv.). (a) There is First the Numbering of the People (chaps, i., ii.). The threefold purpose of this numbering seems to be for war, registration, and pedigree (chap. i.). Canaan was not to be inherited without a conquest and conflict with the nations already possessing the land. For this approaching conquest and conflict Israel must be organ- ized. The war of extermination upon which they were now entering is to be considered somewhat in the nature of a punitive expedition. The Canaanites who then pos- sessed the land had, by their vile wickedness, forfeited all right to it. Jehovah, therefore, had a perfect right to destroy these people, for the cup of their iniquity was full. For this punitive expedition, God used Israel, just as later He used Assyria to punish Israel. The registration record in this chapter was doubtless for political and ecclesiastical purposes, so that it would be convenient and comparatively easy at any time to se- cure statistics for the religious and political welfare of the nation. The numberiDg of the people also afforded them the opportunity of declaring their pedigree, thus laying the basis for the future genealogical tables so 234 Preparation for the March 235 prominent in the Old Testament, culminating in the birth of Christ. These genealogical tables were kej)t only so that when Christ came it could be definitely shown that He was of the seed of Abraham and the royal line of David (cf. Matthew i. 1-17, noting especially the words of the seventeenth verse, ' ' So all the generations from Abraham . . . unto Christ '0- I^ the birth of Christ the genealogies had fulfilled their iDurpose. The order of the camp (chap. ii.). The members of each family were to array themselves by their own standard. If chapter i. gives the number of God's army, chapter ii. records the discipline of that army, a dis- cipline which would serve the twofold purpose of render- ing the army effective, and preventing rivalry between the tribes. There are many spiritual lessons for us to learn from the numbering and organization of the people. Life is a warfare for the believer in which he needs to be mar- shalled under the banner of Christ and clad with the armour of the gospel. The Christian's weapons, of course, are spiritual, as are also his armour and his enemies, but the conflict is, nevertheless, as real (Ephesians vi. 10-18). One sometimes wonders if a denominational lesson is not taught in the fact of each tribe being enrolled under its own banner. The Church of Christ is in the world not only to build, but also to fight (cf. Matthew xvi. 16-19 ; Luke xiv. 28-33). It would seem as though each man could best serve his Lord by serving that branch of the Christian Church under which he found himself en- rolled. This thought does not violate the unity of the Church any more than the different standards violated the unity of the nation of Israel. There may be many regiments, each regiment with its own standard and uniform, but one army ; many stars, one differing from another in glory, and yet one blue sky ; many accents, 236 The Book of Numbers but one great language ; many ways of doing things, but one great motive ; many creeds, but one great faith. Each Christian ought to be able to declare his pedigree and trace his lineage back to God. In other words, every believer ought to know and be assured of the fact that he is a child of God (cf. Eomans viii. 14-16 ; 1 John V. 13). Yet there are many Christians who do not enjoy this assurance. They are like the Israelites spoken of in another place who ** sought their register among those that were reckoned by genealogy, but they were not found " (Ezra ii. 59-62 ; cf. Nehemiah vii. 64). Are we sure that our names are enrolled in the Lamb's Book of Life 1 (cf. Luke x. 20 ; Revelation xx. 12-15 ; xxi. 27). (b) The Numbering of the Levites (chaps, iii., iv., cf. 1. 47-54). The Levites had to do with the outside of the Tabernacle (cf. xviii. 1-6), just as the priests had to do with the service on the inside. The service of God waa too great for the priests alone to perform, consequently there arose the necessity of the service of the Levites. So to-day in the Christian Church the work of God is too great for the ministry alone to accomplish. Christian laymen have their part to play and should find their places in the work of the Church. This was true also in the case of Moses and the appointing of the seventy elders (Numbers xi. 1-35) and of the apostles and the appoint- ing of deacons (Acts vi. 1-6). The service of the Levites was, of course, based on re- demption. They were substituted for the first-born who had been saved that dark night in Egypt when the destroying angel passed through the land. Their service consisted in looking after the sacred vessels, utensils, and furniture in connection with the Tabernacle (xviii. 1-6). To this service they were to devote their entire time. They seem to have been in apprenticeship until the age of twenty-five, in full service from thirty until fifty, at Preparation for the March 237 which time they were retired from certain forms, but not from all kinds of service (viii. 25, 26). Their mainte- nance, however, did not cease at the age of fifty. They were warned frequently to exercise great care in the han- dling of the holy things connected with the Tabernacle. They must not overstep their province, **lest they die'* (iv. 16-20). There are some practical lessons for us to learn from the numbering of the Levites. There is still call for a lay ministry and for men and women to dedicate their lives to exclusive Christian service even outside of the regular ministry. God, of course, must indicate such a call, for He is Sovereign in the bestowal of His gifts and the distribution of offices in connection with the Church (Ephesians iv. 1-10). God has the right to make such a call, for we are His by redemption (1 Corinthians vi. 20). The Church sadly needs such men and women who will give their lives and service to Christ just as the Levitea were given to Aaron and the priests for their service. The fact that such particular attention is given to the matter of age in connection with the service of the Levitea would seem to teach us : First, that we ^' lay hands sud- denly on no man" (1 Timothy v. 22) and put ^^not a novice " into the service of the Church (1 Timothy iii. 6). Secondly, that provision should be made for the support in old age of those who have given their lives to the service of God. The lesson of reverence is constantly needed. We are also warned by the reference to Nadab and Abihu (iii. 4) that we must be careful not to fill our censers with strange fire, that is, not to use wrong methods in the pursuit of God's work. 2. The Sanctification of the Camp (chaps, v., vi. ). The people are now ready to follow God's leadings, but they must first be sanctified, fitted in heart and life to 238 The Book of Numbers follow a holy God. The miscellaneous laws herein set forth all carry with them the idea of maintaining the holiness of the camp. The law of leprosy has been dealt with in Leviticus (cf. page 210). The great lesson taught is that enunciated by the prophet, *' Be ye clean that bear the vessels of the Lord '^ (Isaiah lii. 11), and corroborated by the New Testament, ''If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work'' (2 Timothy ii. 21). The law dealing with restitution (v. 5-10) is interesting. It has been dealt with before (cf. Exodus xxii. 1-4), but a new phase of the subject is here presented. In Exodus the culprit has been found out, and consequently must restore double. Here the culprit has not been found out but his own conscience has shown him his sin ; the idea of restitution arises from within ; consequently he is required to add only one-fifth because it is a matter of conscience and not law. There is also another interest- ing thought in connection with restitution here. So clear is it that fortunes made by fraud must not be allowed to be a source of gain to the one having done the wrong that he is obliged to use it in the service of man. If those to whom restitution is owed are not living, then restitution must be made to the priests, that is, it must go to the service of God. Has this thought any bearing on the question of ''tainted money"? Any atonement without such restitution is of no avail. The law of jealousy (v. 14-31) emphasizes the fact that the thought of sin in the face of insufficient evidence is to be prohibited. The marriage estate must be pro- tected. The vow of the Nazarite is then dealt with (vi. 1-21 ; cf. Eomans xii. 1). The vow of ibhe Nazarite was a Preparation for the March 239 voluntary one and therefore was strict in its nature. It was taken either for a lifetime or had a time limit. It was made as the result of some special divine blessing. It indicated that the one making it was not satisfied with simply being separated in heart, but would be separated in life also, and for this reason his outward apjjearance marked him as a Nazarite. The Nazarite avoided things which were in themselves innocent and in which others may have been allowed to participate. This he did for the sake of his influence. He would live a higher life than others. He did not stop to ask, ''What is the harm in this, or thaf He would live a life above that of a nominal Israelite. From such men came the prophets (cf. Amos ii. 11, 12). Now that the cleansing of the camp is complete, we have the blessing of God falling upon it, and so the Aaronic benediction follows (vi. 22-27). Is there an intimation of the Trinity in this benediction ? So it is in the Christian life to-day ; when there is thorough con- secration and sanctification, then comes the full blessing of God upon that life (John vii. 37-39). 3. The Necessities for the Journey Met (vii. 1-x. 10). (a) Chapter vii. Contains Eighty -nine Verses and is the Longest Chapter in the Bible. Strange to say, it deals with the subject of giving. It is an inspired list of sub- scribers with a minute record of each gift. There is a difference between the giving portrayed here and that which took place in connection with furnishing of material for the Tabernacle (Exodus xxv.). In con- nection with the Tabernacle every one gave something, although the gifts differed. No gift was counted too small. In this chapter all the gifts are large and the same because the givers are all princes or leaders. There are times and occasions for both kinds of giving. ''Ac- 240 The Book of Numbers cording as God hath prospered us," is to be the measure of our gifts. The value of our gifts is known to God, and no gift, however small, though it be but a cup of cold water, shall lose its reward (cf. Mark xii. 41-44 ; Matthew x. 42 ; Mark ix. 41). One sometimes wonders if the gifts are enumerated here for the purpose of en- couraging others to give. There is a sense in which it is true that we ought not to let our right hand know what our left hand doeth, but we should not forget that it is our obligation to let our light so shine before men that they may see our good works (Matthew v. 16 j cf. 2 Corinthians ix. 13). (&) The Instructions Given in Chapter viii. with Refer- ence to the Position of the Candelabra are Interesting. The candelabra must be so arranged that the lights will shine upon the center shaft which had been worked with divine skill. The candelabra, doubtless, represents Christ ; and the light of the candelabra, the Holy Spirit. So we may understand by this that it is the office of the Holy Spirit to glorify Christ, as it is the privilege and obligation of the Church also to glorify Him. The Church is likened unto lampstands, in the center of which the Lord stands or walks (Revelation i. 12, 13, 20 ; ii. 1 ; cf. Philippians ii. 15, 16 ; Matthew v. 14-16). In the ninth chapter '^the pillar of cloud'' is given to guide the children of Israel by day, and *' the pillar of fire " by night. It is exceedingly interesting to note the minute and repeated particulars regarding the move- ments of the pillar and the effect of the movements on Israel. When the pillar of cloud was stationary, the Israelites had to remain where they were ; when the cloud moved, they were to take their journey. ** And 80 it was, when the cloud abode from even unto the morning, and that the cloud was taken up in the morn- ing, then they journeyed : whether it was by day or by Preparation for the March 241 night that the cloud was taken up, they journeyed. Or whether it were two days, or a month, or a year, that the cloud tarried upon the tabernacle, remaining thereon, the children of Israel abode in their tents, and journeyed not : but when it was taken up, they journeyed '' (ix. 21, 22). One step at a time they were guided. They did not know whether they were to stay a night, a week, a month, or a year in one place. Whensoever the cloud moved, they moved j whithersoever it led, they followed. The pillar of cloud is a type of the Lord Jesus Christ who Himself said, ** I am the light of the world : he that followeth me shall not walk in darkness, but shall have the light of life " (John viii. 12). The children of Israel had the figure ; we have the reality. Such a sign was needed in the wilderness journey. Christ as our guide is none the less needed in the wilderness of this world through which we are travelling. To follow Christ is to succeed ; to miss Him is to fail. Once the children of Israel refused to follow the guidance of God and were defeated (xiv. 44, 45). These things happened unto them for our ensamples. The believer has not only the guid- ance of the personal Christ, but also of the written Word. Christ is his guide ; the Word is his chart. Just as the journey of the children of Israel was already known to God but revealed to them step by step as they were obedient, so the plan of the believer's life is known be- forehand to the Father (cf. Ephesians ii. 10) and is re- vealed to His children step by step (cf. Eomans viii. 14). The reference to the silver trumpets in chapter x. is interesting and instructive. The trumpets were sounded for two reasons : to gather the people together for wor- ship, and also for the line of march. These trumpets were made of silver which, typically, symbolizes redemp- tion. Only on the ground of redemption can we worship 242 The Book of Numbers God or walk well-pleasiug in His sight. Nor can Christ be our example unless He is first our Saviour. The trumpets, as well as the cloud, were a means of guidance to the chosen people. So the believer, in addition to the l^ersonal presence of Christ and the written Word of God, will hear within him a still, small voice, saying, " This is the way j walk ye in it.'^ n The Journey — From Sinai to Moab (Chapters xi.-xxi.) IF chapters i.-x. show God's dealings with His people as being manifested in unity, harmony and success, then chapters xi.-xxi. set forth man's actions (man as left to himself) manifesting themselves in murmurings, failure and defeat. This has been true from Eden until to-day. Chapter xxxiii. gives a list of all stations which the children of Israel reached until they came back to the starting point — Kadesh-barnea. The lesson is that there is no progress made when we are disobedient. There are many ways of considering the contents of these chapters (i.-x.). For our present purpose we will consider them from the standpoint of the eight murmur- ings recorded therein. " And when the people com- plained, it displeased the Lord : and the Lord heard it ; and his anger was kindled ; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp. And the people cried unto Moses ; and when Moses prayed unto the Lord, the fire was quenched. And he called the name of the place Taberah : because the fire of the Lord burnt among them"(xi. 1-3). These verses sound the characteristic note of the entire ten chapters of this section — murmur- ings and forgiveness. I. The First Murmuring — Taberah, which Means ** The Place of Burning " (xi. 1-3). No specific ground for the complaint is meotioned. The people probably 243 244 '^^^ Book of Numbers murmured because of the hardship of the way (cf. x. 33). They had petitioned for guidance and now they com- plain about the guidance provided. They had appar- ently forgotten the hardships of the Egyptian bondage. The practical lesson from this murmuring is apparent. Some to-day complain that the Christian life is hard, and all the time they forget the difficult and perilous experi- ences of the days previous to their conversion. It is the way of the transgressor that is hard (Proverbs xiii. 15), the yoke of Christ is easy (Matthew xi. 28-30). Then again there are many people who grumble even though they have nothing specific to grumble about. They growl about the weather and about their luck. It is the spirit of grumbling that is dealt with here rather than any specific thing which caused it, and so it covers everything in life's daily task which would lead us to complain. The habit of grumbling is apt to become tyrannical, and consummate in a nagging disposition. The believer should cultivate a spirit of contentment. ''Grudge not one against another, brethren, lest ye be condemned : behold, the judge standeth before the door'* (James v. 9 ; Hebrews xiii. 5, 6). 2. The Second Murmuring — Kibroth-hattaavah, which Means ** Graves of Lust " (xi. 4-35). The people complained, first, of the way ; now, they complain of the food which God had provided. Doubtless the "mixed multitude " (xi. 4 ; cf. Exodus xii. 38 ; Nehemiah xiii. 3 ; Genesis xiii. 5-14 ; 2 Corinthians vi. 14-17) had not really felt the keen pang of the bondage of Egypt nor tasted the joy of the deliverance from bondage. Israel was prone to forget that it is impossible to have the food of Egypt without the bondage and oppression of Egypt. Moses' prayer and God's forbearance with the great leader, as well as His answer to the petition, are exceed- From Sinai to Moab 245 ingly instructive. Moses really ought to have had more faith. Had he not seen and should he not have remem- bered the great wonders that Jehovah had wrought in Egypt f God answered Moses' prayer in allowing him to divide up the duties of his office (xi. 16-30). Moses saved him- self trouble, but he lost dignity. The prayer of the people was answered ; God sent them fullness of body but leanness of soul (xi. 31-35). God supplied the need of the people by miraculously sending quail. The flocks of quail probably descended in their flight to about three feet above the ground, and so were easily captured. God satisfied their hunger, but He also smote them with a great plague because of their murmur- ing (xi. 33-35). One often wonders if it would not have been better had their prayer been left unanswered. Shall we not thank God some day for unanswered as well as answered prayer t 3. The Third Murmuring— Against God's Leaders (xii. 1-16). Miriam and Aaron, sister and brother of Moses, seem to have been the ringleaders in the murmur- ing against their brother. The cause of the murmuring may have been from envy and jealousy, either on account of the division of honour which had taken place in the appointing of the seventy elders (chap, xi.), or because of Moses' new wife, Miriam herself doubtless wanting to be second to Moses. It is a great sin to speak against God's ministers or those whom God has put in places of authority, a truth which both Miriam and Aaron found out to their sorrow, Miriam being smitten with leprosy (xii. 10), and Aaron, while not being thus smitten, being nevertheless pun- ished later in life for this sin. God did not smite Aaron with leprosy as He had done Miriam, probably because 246 The Book of Numbers of the honour attached to the office of priesthood (cf. XX. 24, 29). The New Testameut also is severe iu its warning with regard to speaking against those whom God has put in authority (cf. 2 Peter ii. 10-12 ; Jude 8-10 ; Hebrews xiii. 7). The meekness of Moses stands out prominently in this incident. His unselfishness is evident from the expres- sion ^' Would God that all the Lord's people were prophets, and that the Lord would put his spirit upon them ! " (xi. 29) ; from his apparent spirit of satisfaction with all that God sends and does ; from his intercession for his sister Miriam (xii. 11-15) ; and from the emphatic statement of verse 3 — ('^Now the man Moses was very meek, above all the men which were upon the face of the earth")- We have here a splendid illustration of the virtue and victory of silence, and also of the fact that God takes care of the reputation of those who seek to have their characters blameless before Him. We can afford to trust God with our reputations. Of course, if we are deter- mined to conduct our own defense, God will let us do it, and we will very likely get into deeper trouble. Joseph is another illustration of a man who committed his repu- tation to God (Genesis xxxix.). Christ did likewise (1 Peter ii. 21-24 ; cf. Philippians ii. 5-11). So should we (Eomans xii. 17-21). 4. The Fourth Murmuring — Because of the Land (chaps, xiii., xiv.). So far, the people had complained of the way, of the food, of their leader, now, they com- plain of the land. They wanted to find out the size of Canaan, the number of its people, the nature of its strong- holds, and the character of its produce — all of which there was no need for them to send spies to ascertain, for God had already made known these facts to them. From Sinai to Moab 247 From a comparisou of this account with Deuteronomy i. 19-22, which shows the attitude of the peojDle, of Moses, and of God towards the sending out of the spies, it might seem as though the sending of the spies met with God's approval, just as in the case of 1 Samuel viii. 22, where similar circumstances are narrated in con- nection with the request for a king. In reality, how- ever, it was very much against the will of God. It is a fact that we should not easily overlook that if we are de- termined to have our own way in things, God will allow us to carry out our plans even though it brings sorrow and disaster as the result. The report of the twelve spies was true, the report of the ten being just as true as that of the two. There was this difference, however, that while the report of the ten may have been true to facts, the report of the two, Joshua and Caleb, was true not only to facts but also to the Lord. The ten spies saw God through circumstances ; the two saw circumstances through God. The report of the ten spies so discouraged the people that they revolted and suggested the appointing of an- other leader and the return to Egypt. This state of affairs forced Moses to prayer (xiv. 13-25) — a prayer which is a wonderful model of intercession, and in which the great leader identifies himself with his people in seeking their pardon, and with God in seeking the divine glory. The result of the prayer is that God will pardon, and yet punish the people for their sins. The ten spies are punished, and the people are sent back again into the wilderness to wander for thirty-eight years. This is probably the most important of all the murmur- ings recorded. It is called ^'the provocation," and on it is based the great exhortation in Hebrews iii. 7-iv. 11. The reward of faithfulness to God is illustrated in the promise made to Joshua and Caleb. They alone, of all 248 The Book of Numbers the children of Israel of that generation, were iDermitted to enter the promised land. The punishment for un- belief is seen in the disaster that met the people in their encounter with the Amalekites and Canaanites (xiv. 40-45). We have also another sad illustration of an- swered prayer (cf. xiv. 2 with xiv. 28, also xi. 31-35). The fifteenth chapter is a bit of blue in a dark sky. It contains hope amidst gloom. In it the people are assured that the wilderness experience will not last forever. By the grace of God they shall enter into their inheritance. Note the expression, ^^When ye be come into the land of your habitations, which I give unto you'^ (xv. 2, cf. XV. 18). This chapter contains also certain sundry laws which are to govern the people when in the promised land. 5. Korah's Rebellion — Murmuring Against the Priesthood (xvi. 1-40). Korah was a Levite, but was not satisfied with his position, and aspired to the ofBce of the priesthood. ** Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself to do the service of the Tabernacle of the Lord, and to stand before the congregation to minister unto them ? And he hath brought thee near to him, and all thy brethren the sons of Levi with thee ; and seek ye the priesthood also " (xvi. 9, 10). This complaint was against Moses and Aaron, and probably exhibited a spirit of discontent from the in- ferred fact that Moses had given preference to a younger relative of Korah's (cf. iii. 30) in the office of the priest- hood. Korah rebelled against Aaron because of the exclusiveness of the priesthood. As punishment for his rebellion he was swallowed up by fire, this punishment being from above, for he had transgressed against the From Sinai to Moab 249 divine order. Dathan and Abiram rebelled against the supremacy of Moses in matters of civil authority, con- sequently in their punishment, the earth swallowed them up, for they had spoken against the earthly authority appointed by God. Here is disaffection in the high ranks. Quarrelling with the gifts God gives a man is quarrelling with God (cf. Eomans ix. 20^23). We can- not all be equally prominent in the service of God, but we should not therefore find fault. No man has all the gifts, but may have all the graces. The body has many members, and not all of the same importance or promi- nence. So is it with the body of Christ ; all members have not the same office (cf. 1 Corinthians xii. 4-31 ; Ephesians iv. 7-11). **But in a great house there are not only vessels of gold and of silver, but also of wood and of earth ; and some to honour, and some to dis- honour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work " (2 Timothy ii. 20, 21). Moses again places the matter of rebellion in the hands of God who disposes of it for the best interest of all concerned and the conservation of the office and dignity of priest and ruler. 6. The Sixth Murmuring — Because of the Judg- ment of God (xvi. 41-50). The people complained be- cause of the death of the rebels. Strange that they should have thus complained when the events of verses 25-30 must have still been fresh in their minds ! God's punishment for their murmuring (xvi. 41-50) was visited on the people in the form of a plague, as the result of which 14, 700 died. This punishment was stopped through the intercession of Moses. Chapters xvii.-xix. form a separate section, and deal 250 The Book of Numbers with the whole condition, rights, practice, privileges, and responsibilities of the priesthood. 7. The Seventh Murmuring — On Account of the Lack of Water (xx. 1-29). This murmuring ought to have been prevented had the people remembered how God had before supplied a similar lack (Exodus xv. 22-25). Here we have recorded the story of the rod and the rock, and the sin of Moses in connection therewith. In what did the sin of Moses consist ? In verse 8 Moses was commanded to take the rod and speak to the rock, and it should give forth water. Verse 9 says that Moses took the rod as God had commanded him. Verse 10 shows that Moses apparently lost his temper, and, con- trary to what we know of the meekness of Moses, rather glorified himself than God when he said, ''Hear now, ye rebels ; must we fetch you water out of this rock I ^ ' In verse 11 we are told that Moses smote the rock twice. It is also stated that he took Ms rod ; whereas verses 8 and 9 seem to indicate that Aaron's rod was the one God com- manded to be used. In the whole matter Moses failed to glorify and sanctify God by precise obedience to His command (xxvii. 14 ; Deuteronomy i. 37 ; iii. 26 ; xxxii. 51). Of course, there is a sense in which the smitten rock was a type of Christ (1 Corinthians x. 4) who was 07ice offered for the sins of the world (Hebrews ix. 25-28). To smite the rock twice was out of harmony with that which the rock typified. The death of Aaron is recorded in this chapter. In harmony with what we have said with reference to the smiting of Miriam with leprosy but with no such visita- tion upon Aaron (cf. xii. 10, 11), the manner of Aaron's death seems to show the divine respect for the office of the priesthood. The last vision of Aaron, the high priest, that the people gather is that of Aaron fully arrayed in From Sinai to Moab 251 his high-priestly robes. Thus God regarded the office, though He punished the sin. Aaron practically, although not literally, died in full priestly regalia. The high- priestly garments were taken off Aaron and placed on his son Eleazar, and so Aaron died there in the mount (XX. 2^29). 8. The Eighth Murmuring — Because of Lack of Bread and Water (xxi. 1-35). The complaints of the people in this instance really arose from a loathing and dislike of the manna which God Himself had provided. The punishment for this murmuring was the sending of fiery serpents which bit the people and poisoned them so that many died. Moses again intercedes and is com- manded to make a brazen serpent and put it on a pole. Whosoever looked at the serpent was healed of his disease. This brazen serpent was kept, as we know, for a memorial for a long time, and was finally destroyed by Hezekiah because the people began to worship it (2 Kings xviii. 4). The brazen serpent is a type of our Lord Jesus Christ who offered Himself for the world's sin (John iii. 14, 15). Ill On the Plains of Moab (Chapters xxii.-xxxvi.) I. The Opposition of Israel's Enemies (chaps, xxii.-xxv.). THESE chapters narrate the story of Balak and Balaam. Much light is thrown on these chapters by comparison with the following New Testament passages : '* Woe unto them ! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core " (Jude 11). Having eyes full of adultery, and that cannot cease from sin ; beguiling unstable souls : an heart they have exercised with covetous practices ; cursed children : Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness ; But was rebuked for his iniquity : the dumb ass speaking with man's voice forbade the madness of the prophet ^ ' (2 Peter ii. 14-16). Balaam loved the wages of unrighteousness and in order to obtain the same sought to be a friend of God^s friends and God's enemies at the same time, a thing which is absolutely impossible, for no man can "serve God and mammon " (Matthew vi. 24), and whosoever would ** be a friend of the world is the enemy of God " (James iv. 4). There is an interesting lesson in connection with IsraePs fall in these chapters. Balaam probably led the chil- dren of Israel into sinful relations with the Moabites on 252 On the Plains of Moab 253 the basis that they were a covenant people and could not, therefore, be cast off by God. The great truth taught in these chapters is that there is no covenant relationship which willful sin will not violate. Yet note God's interest in His even unworthy people (cf. Zechariah iii. 1-5). One can hardly pass by the fall of the Israelites without recognizing that the same thing has caused the fall of the Church again and again, namely, worldliness or participation in the festivities of the world (cf. 2 Cor- inthians vi. 14r-17 ; 1 Corinthians x. 6-12). 2. The Second Census (chap. xxvi.). The first census (chaps, i.-iv.) showed 603,550 people, and 22,000 Levites; the second census (chap, xxvi.) showed 601,730 people, and 23,000 Levites. Not a man of the first numbering (except Joshua and Caleb, xxvi. 64, 65) en- tered the promised land. Miriam, Aaron, and Moses died on the borders of the land. Thus the law could not give the people rest (Hebrews iii., iv.). The lesson to be derived from all this is to be found by a comparison of the following passages : Psalm xcv. 10 j Hebrews iii. 10-17 ; 1 Corinthians x. 13. 3. Moses' Successor — Instructions Regarding Sac- rifice — Partition of Canaan (xxvii. 1-xxxiii. 49). The principal events narrated in this section are as follows : The successor of Moses appointed (chap, xxvii.) ; The order of the yearly sacrifice (chaps, xxviii., xxix.) ; Vows of women (chap, xxx.) ; The destruction of the Midianites (chap, xxxi.); The lot of the two and a half tribes (chap, xxxii.); and the record of the line of march (chap, xxxiii.). 4. Final Instructions With Regard to the En- trance Into the Promised Land (xxxiii. 50-xxxvi. 13). 254 '^^^ Book of Numbers The principal subjects covered are : The clearance of the land (xxxiii. 50-56) ; Its boundaries and partition (chap. xxxiv.)j The appointment of cities for the Levites and the cities of refuge (chap, xxxv.) ; and Marriage in. its relation to inheritance (chap, xxxvi.). The Book of Deuteronomy Synopsis of Deuteronomy Introduction — Place, Time, Circumstances, Pur- pose (i. 1-5). I. The First Discourse — Historical Review (i. 6- iv. 49). 1, Principal incidents of the wilderness journey showing the providential leading of God (i. 6-iii. 29). (a) Review of events preceding the thirty-eight years of wandering (i. 6-46). (^) Review of events during the thirty-eight years of wandering (ii. i-iii. 29). 2. The call to obedience on the basis of God's wondrous leading of His people (iv. 1—49). n. The Second Discourse — Legislative Review (v. l-xxviii. 68). 1. The moral law in general is dealt with; /. C. I. Scofield. 287 288 The Book of Deuteronomy the seed of the woman. (3) Final victory of the woman^s seed through suffering. (4) The sorrows of maternity. (5) The subordination of the woman. (6) Creation en- slaved. (7) Physical death. See Galatians iv. 4 ; 1 John iii. 8 ; Matthew iv. 1 ; Matthew xiii. 37-39 ; Luke viii. 14 ; John xiii. 2 ; Hebrews ii. 14 j John xiv. 30 ; Luke xxii. 53. 2. The Noahic Covenant, 1. The Covenant formed (Genesis viii. 2p-ix. 27). 2. Elements of the Covenant : (1) The race not to be again destroyed. (2) The natural order of the seasons to be preserved. (3) The sons of Noah to be each the head of a distinct division of the race, (a) Shem to have a peculiar relation to Jehovah-Elohim. From Shem spring the Hebrew, Arabian, Armenian, etc., races, (b) Ham's descendants to form the inferior and servile races, (c) Japheth to be ** enlarged^' and to ^' dwell in the tents of Shem." They form the Gentile and Indo- European races. 3. The Abrahamic Covenant. 1. The Covenant formed (Genesis xii. 1-3; Acts vii. 3). Additional details (Genesis xiii. 14-17 ; xv. 1-18 ; xvii. 1-8). 2. Elements of the Covenant : (1) Originates the na- tion of Israel. (2) Vests the title to the land of Canaan in the **seed" of Abraham, who is Christ (Galatians iii. 16). (3) Contains the Covenant of redemption. (4) Promises the divine protection to the Abrahamic stock. (5) And all this absolutely unconditional. **I will.^' 4. The Mosaic Covenant. 1. The Covenant formed (Exodus xix.-xxx.). It is in The Third Discourse 289 two parts : (1) Law of Duty, or Ten Commandments. (2) Law of Mercy, or Priesthood and Sacrifices (Leviticus iv. 27-31 ; Hebrews ix. 1-7). 2. When given. 2, 500 years after creation, — 430 years after the Abrahamic Covenant. 3. To whom given (Exodus xix. 3 j Deuteronomy V. 1-3 (but law does its work wherever it goes) j Ro- mans ii. 12 ; iii. 19 ; 1 Timothy i. 9-11) . 4. The purpose of the law. (1) Negatively (Ro- mans iii. 19, 20 ; Galatians ii. 16-21 ; Hebrews vii. 18, 19 ; Galatians iii. 16, 17). (2) Positively (Romans iii. 19 ; vii. 7-13 ; Galatians iii. 10 ; iii. 23, 24). 5. Christ's relation to the Mosaic Covenant. (1) He was under it (Galatians iv. 4 ; Matthew iii. 13, 15 j Luke xvii. 12-14 ; xxii. 8). (2) He kept it (John viii. 46 ; XV. 10). (3) He bore the curse of the law vicariously for sinners (Galatians iii. 10-13 ; 2 Corinthians v. 21 ; Galatians iv. 4, 5). (4) His sacrifice fulfilled and took the place of the Priesthood and sacrifices (Hebrews ix. 11-15 ; X. 1-12, 26, 27). 6. The believer in Christ is under the New Cov- enant and not the Old (Romans viii. 1 j Galatians iii. 13-17). 5. The Deuteronomic Covenant. 1. The Covenant formed (Deuteronomy xxx. 1-9). 2. Elements of the Covenant : (1) It is established in view of a foreseen world-wide dispersion of Israel (verse 1). (2) It foresees the repentance of Israel in such a disper- sion (verse 2). (3) It covenants, in view of such repent- ance, the return of the Lord (verse 3). (4) The Lord, having returned, will regather dispersed Israel and bring the nation again into its own land (verses 3-5). (5) It covenants the conversion of restored Israel (verse 6). (6) It promises judgment upon Israel's oppressors (see 290 The Book of Deuteronomy Genesis xii. 3) (verse 7). (7) It covenants great blessing and prosperity for restored Israel (verses 8, 9). Note. — Israel entered Palestine under the Denteronomio Covenant, not under the Abrahamio Covenant, 6. The Davidic Covenant. 1. The Covenant formed (2 Samuel vii. 5-19). 2. Elements of the Covenant: (1) A " house '* or posterity. (2) A *^ throne" — royal authority. (3) A ' ' kingdom ' ' — sphere of authority. (4) These are ever- lasting — *^ forever." (5) A condition: Disobedience to be followed by chastisement, but not by the abrogation of the Covenant. 3. The King human and divine (Isaiah vii. 13, 14; ix. 6, 7). 4. How the kingdom is to be established (Isaiah ix. 10-12 ; Jeremiah xxiii. 3-8 j xxxiii. 14-21 ; Ezekiel xxxvii. 22-28 ; Hosea iii. 4, 5 ; Micah v. 2). 5. Summary of Covenant in Old Testament. (1) The Covenant assures to David an undying posterity, royalty and kingdom in his Seed or Son, who is David's Son and God's Son. (2) That kingdom is to be estab- lished on the earth, is first Israelitish and Palestinian, and begins by the restoration of Judah and Israel to Palestine, afterwards becoming universal. 6. The Davidic Covenant in the New Testament. (1) The Covenant confirmed to the Virgin (Luke i. 26-33). (2) The King born in Bethlehem according to Micah V. 2 ; Matthew ii. 1-6. (3) The kingdom '' at hand " (Matthew iii. 1, 2 ; iv. 17 ; x. 5-7). (4) The King comes "meek and lowly" according to Zechariah ix. 9; Mat- thew xxi. 1-5. (5) The rejection of the kingdom evident (Matthew xi. 16-30 ; xii. 14-21, 41-49). (6) The mystery form of the kingdom revealed (Matthew xiii. ). (7) The church announced (Matthew xvi. 13-21). (8) The King The Third Discourse 291 offered according to Micah (Matthew xxi. 1-5). (9) The KiDg rejected, crucified, and risen (John xix. 14, 15 ; Acts ii. 29-32). (10) The King to return and set up His throne (Acts ii. ; xv. 14-17 ; iv. 24-28, with Psalm ii. 1-12 ; Eevelation xx. 1-6). 7. Summary of Covenant in the New Testament. Jesus Christ, as man, is heir of the ancient kingdom of David, His ancestor according to the flesh. That king- dom is Palestinian, Israelitish, visible. It is to be estab- lished by divine power. Its chief characteristics are righteousness and peace. Under Jesus Christ it will be- come universal and will continue 1,000 years. 7. The New Covenant. 1. The Covenant formed (Hebrews viii. 6-13). 2. The New Covenant in prophecy (Jeremiah xxxi. 31-34). 3. The New Covenant is founded on the sacrifice of Christ (Matthew xxvi. 27, 28 ; 1 Corinthians xi. 25 ; Hebrews ix. 11, 12 ; Hebrews viii. 6-13). 4. Though primarily for Israel, Christians are now partakers of the New Covenant (Hebrews x. 11-22 ; Ephesians ii. 11-20). 5. The Jews are yet to be brought into the New Cove- nant (Ezekiel xx. 34-37 ; Jeremiah xxiii. 5, 6 ; Eomans xi. 25-27). All the Covenants Meet in Christ : 1. He is the "seed of the woman'' and Satan des- troyer of the Adamic Covenant (Genesis iii. 15 ; 1 John iii. 8 ; John xii. 31 ; Eevelation xx. 10). 2. As man He came under the conditions of life of the Noahic Covenant. 3. He was the "seed" to whom the promises were made under the Abrahamic Covenant (Genesis xxii. 18 ; Galatians iii. 16). 292 The Book of Deuteronomy 4. He bore the curse of the Mosaic Covenant (Gala- tians iii. 10, 13). 5. He lived as a Jew in the land obediently under the Deuteronomic Covenant (John viii. 46 ; xix. 4). 6. He is the ^' seed " heir and coming King under the Davidic Covenant (Luke i. 31-33). 7. His sacrifice is the foundation of the New Covenant (Matthew xxvi. 27, 28). II. Promise of Restoration in the Event of Failure (xxix. 9-xxx. 20). It would seem as though Moses, speaking by inspira- tion, was able to look ahead through the centuries of the future and see how the chosen people would, in spite of the goodness of God, wander from the way of His com- mandment, and so provision is made for their restora- tion in the event of failure and consequent sorrow and repentance. IV Closing Events in Moses* Life {Chapters xxxi, 1-xxxiv. 12) 1. A Birthday Address Delivered by Moses (xxxi. 1-8, 14, 15, 23). ONE sometimes wonders if the ninetieth Psalm, which is called the Psalm of Moses, does not fit in just at this period in Moses' life. 2. Arrangement for the Public Reading and Pres- ervation of the Law (xxxi. 9-30). Moses is instructed to see that the law is put into permanent form (xxxi. 14-30). Two copies are to be made ; one is to be placed in the ark ; and the other delivered to the priests (cf. 2 Kings xxii. 8). 3. The Song of Moses (chap, xxxii.). This song consists of a call to hear, and the reason for it. The perfections of Jehovah are very clearly set forth (xxxii. 1-6). The goodness of Jehovah to Israel is portrayed (xxxii. 7-14) whereas the return of evil for good on the part of Israel is declared (xxxii. 15-19). The divine provocation because of Israel's conduct (xxxii. 20, 21), together with predicted and threatened tribulation (xxxii. 22-25) and the scattering of the chosen people (xxxii. 26-33) — all of which move Jehovah to pity (xxxii. 36-38). In the midst of the divine judgment (xxxii. 39-42), Jehovah will manifest Himself, and victory for Israel will come at last (xxxii. 43). 4. The Blessing of Moses (xxxiii. 1-29). This chapter gives a detailed account of Moses' blessing upon 293 294 The Book of Deuteronomy the various tribes. It also portrays the characteristics of some of these tribes. The structure of the song is as follows : Introduction (xxxiii. 1-5), connected with the giving of the Law j The individual blessings upon the tribes (xxxiii. 6-25) j Conclusion (xxxiii. 26-29). God above guides His people beneath. God's people are described in a sevenfold way in this chapter. They are : (1) A saved people (xxxiii. 29) ; (2) A seated people (xxxiii. 3) ; (3) A sanctified people (xxxiii. 3) ; (4) A separated people (xxxiii. 16) ; (5) A satisfied people (xxxiii. 23); (6) A supported people, this support being set forth in a fivefold way : In His hands for security (verse 3), at His feet for learning (verse 3), between His shoulders for strength (verse 12), at His side for fellowship (verse 12), in His arms for rest (verse 27) ; (7) A sacrificing people (xxxiii. 19). God calls for three kinds of sacrifices from His people : A sacrifice of our persons (Eomans xii. 1), of our praises (Hebrews xiii. 15), of our purses (Hebrews xiii. 16). 5. The Death of Moses (chap, xxxiv. ; cf. xxxii. 45-52). This chapter is more a chapter of vision than of death. There has been some question as to who wrote this chapter. Some claim that Moses could not have writ- ten it because it contains the account of his own death ; therefore, Joshua or some person living later must have written it and added it to the book. One sometimes wonders, seeing that Moses himself was a prophet, why it was not possible for the manner of his death to be revealed to him just as other things were revealed to him, for him to foretell it just as he foretold other things. However, the inspiration of a book is independent, to a large extent, of its authorship. If Moses did not write it, then who did ? So far as we know he was the only man present at the time of his death. Closing Events in Moses' Life 295 This is a beautiful picture of death. It reminds us of the New Testament teaching concerning death — that the believers are put to sleep by God in Christ (cf. 1 Thes- salonians iv. 14-17). *^ Moses goes upon the mountain to die. It is well; such a man ought to die upon a mountain. The scene is full of symbolism ; it is quick with moral and spiritual suggestiveness. Men may die upon mountains if they will ; or men may perish in dark valleys if they like. To die upon the mountain is to die into heaven. The place of our death, as to its significance and honour, will be determined by the life we lead. We die just as we live, and so to say, where we live. Moses lived a moun- tain life ; he was a highlander ; he lived on the hills, and on the hills he died. May it not be so with us ? By well-done duty, by well-endured affliction, by well-tested patience, by complete self-surrender, by continual imita- tion and following of Christ, we may die on some lofty hill, cool with dew or bright with sunshine, the point nearest to the skies. To die at such an elevation is to begin to live. Men can die in the valleys if they please ; by meanness of life, by self-consideration, by baptized prudence, by bastard piety, by feigned prayer, they can hasten swiftly down into deep places and die in the shadows and gloom of despair. We can so live that none will care where or how we die ; the only gospel they ever hear of us will be that we are dead. But who shall live this life ? Who can think of it ? Who that knows the value of influence, who that regards the love of chil- dren and the love of posterity, could live a life so ignoble, so devoid of practical sentiment, so wasteful in all that is most sacred in energy? 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