VJ'o NOV 9,n mi s^. ^A THE PREACHER'S COMMENTARY ON THB BOOKS or EXODUS, THE |rMcIter0 Complete ^jomilcttcal COMMENTARY ON THE OLD TESTAMENT (ON AN ORIGINAL PLAN). SEitlt Critical m\i (Explanatarg Jlctcs, indices, H.y $:t. BY VARIOUS AUTHOES. FUNK & WAGNALLS COMPANY London and Toronto 1892 HOMILETICAL COMMENTARY ON THE BOOK OF EXODUS. BY / HEV. J. S. EXELL. FUNK & WAGNALLS COMPANY London and Toronto 1892 CONTENTS. Cntboduction and Peepace, 9hM f CHAPTER L TBB8E Critical Notes, I — 6. God's Knowledge of Man's Domestic Life, I — 6. Suggestive Comments on, 7 — 12. The Advantage of a Large Population, 7— 1 2. As Sliowing the Increase of the Church, 7 -12. Suggestive Comments on, 13—14. The Despotism of Sin, . 13 — 14. Suggestive Comments on, 15 — 21. High Social Position used for the Futherance of a Wicked Purpose, . . 15 — 21. Suggestive Comments on, 22. The Last Edict of a Tyrant King, 22. Suggestive Comments on, . Illustrations to Chapter L, • 9 2-3 4 4 5-6 7 8 8 9 II II XI CHAPTER IL Critical Notes, . . • 1 — 4. The Birth of Moses, . . • I — 4. Suggestive Comments on, 5 — 9. The Providence of God in Relation to the Young This Cradle on the Water Teaches, 5 — 9. Suggestive Comments on, 10. The Birth of Moses and its Lessons, 10. Suggestive Comments on, . . 1 1 — 12. The Oppressor Slain ; or, a Wrong Way of Reproving I II — 12. Suggestive Comments on, 13 — 14. A Good Man's Interference with a Quarrel, 13 — 14. Suggestive Comments on, . 15. The Meditations of a Perplexed Soul, . 15. Suggestive Comments on, . . 16 — 22. The Reward of a Kindly Action, 16 — 22. Suggestive Comments on, 83 — 25. The King Dying, the People Suflfering, God Reigning 23 — 25. Suggestive Comments on, . . Illustrations to Chapter IL, • jury. xa 13 14 15 17 17 19 ^9 20 20 21 22 23 24 24 25 26 27 27 — 28 CONTENTS. CHAPTER lU. Critical Notes, . . . • I — 6. Mail in Relation to Mystery, . , • The Burning Bush Unconsumed, . . Moses and the Burning Bush ; a Picture of the True and the Bible, .... The Angel in the Burning Bush, . . T — 6. Suggestive Couiments on, . . . 7 — 10. The Calling of a Great Deliverer, . , A Picture of Human Sorrow, . . . The Typical Character of Moses considered, as the Mediator, Lav/giver, and Guide of Israel, . 7 — lo. Suggestive Comments on, II — 12. Ministerial Timidity, II — 12. Suggestive Coniineiits on, 13 — 18. Ministerial Difficulties to be Anticipated, and how to them, A Question for the Pulpit, The Divine Name, 16. The Considerateness of the Divine Being, 17. An Inferior Motive for a Religious Life Sacrifice in the Wilderness, 19 — 22. The Divine Knowledge of the Success or otherwise sterial Work, . . 19 — 22. Suggestive Comments on, . Illustratioos to Chapter III., Student Deli 0 of Mini- VAai 29 30 31 32 3* 33—35 36 37 38 38—40 40 — 41 4a 43 44 45 45 47 47 48 49 50—52 CHAPTER IV. Critical Notes, 1 — 5. The Degradation of Useful Things, I — 5. Suggestive Comments on, . A Trivial Posse>sion, . . The Meaning of this Miracle, . 4. Things that Frighten, . , 6 — 7. Leprosy as Emblematical of Doubt, 6 — 7. Suggestive Comments on, Leprous as Snow, . . Soul Instruction, . . 8 — 9. The Divine Treatment of Human Doubt 8 — 9. Suggestive Connnents on, 10 — 14. 'I'he Objections made to Keligious Service, 10. Suggestive Comments on, Eh)quence, . . . Slowness of Speech, . The Divine Greatorship, . Natural Infirmities in Relation to Moral Science, 12 — 13. Suggestive Comments on. An Evasion of Spiritual Work, . 14 — 17, Mutu.al Aid in Religious Work,. 14 — 17. Suggestive Comments on, , The Two Brothers, . . 53 53 55 56 57 58 58 60 60 61 61 63 64—66 67 68 68 69 69 69 70 70— 7 X 72 73 CONTENTS. tHv TBBSE 1 8. 19. 20. 21—23. 21. 2 2. 24 26. 34 26. 27 28. 27 28. 29—31. 39—31. A True Recognition of Filial Duty, . The Divine Precaution for the Safety of Christian Workers, The Journey to Egypt, .... The Anticipation of Christian Service, Suggestive Comments on — Moses before Pharaoh, The Primogeniture of the Good, Neglected Duty a Hindrance to the Performance of Religious Work, ...... The Preparatory Experiences of Service, . , Suggestive Comments on, . , , , The Meeting of the Two Brothers, . , Suggestive Comments on, .... The First Interview of Moses and Aaron with the Elders of Israel, and the Welcome they Received, Suggestive Comments on, . • • < Illustrations to Chapter IV., • • 74—75 76 77 78 79 80 81 82 83 83 84 84 84 «5— 92 CHAPTER V. Critical Notes, . . . • • I — 9. The First Attempt at Religious Service, • • I — 9. Suggestive Comments on, .... 10 — 14. The True Picture of a Great Tyrant, . , , 10 — 14. Suggestive Comments on, .... 15 — 19. Requiring the Impossible, .... 15 — 19. Suggestive Comments on, . . . 20 — 23. Christian Workers ; their Difficulties and Discouragements, The Apparent Failure of Christian Service, . The Complaints Occasioned by Christian Service, 20 — 23. Suggestive Comments on, .... Illustrations to Chapter V., . . • • 93 93—97 98 — I o I 102 — 103 104 — 106 107 — 108 109 no III 112 "3 113 1x5 — 120 CHAPTER VL Ceitical Notes, I — 8. God's Keply to the Prayer of a Disappointed Worker, A True Pattern of Gospel Redemption, Reasons for Human Redemption, Discouragement in Religion Productive of Unbelief in the Promises of God, 1—8. Suggestive Comments on — The Judgments of God on Wicked Men, .... 9. Physical Destitution Stifling Spiritual Life, 9, Suggestive Comments on, 10 — 13. The Successive Services of the Christian Life, 10 — 13. Suggestive Comments on, 14 — 30. The Genealogy of the Church, , A Panoramic Glance at History, . 14 — 33, Suggestive Comments on, . . lllustratious to Chapter YL, . • 122- 126- ^3Z— I2X -124 124 125 126 •128 128 129 129 131 131 132 132 138 OONTBNTa, CHAPTER VIL ▼BBS! PAOl Critical Notes, ...... 139 I — 2. The Mural Position in which some Men stand to Others, . 140 I — 2. Suggestive Comments on, ..... 140 3 — 7. Moral Obstinacy; or, Pharaoh the Type of an Impenitent Sinner, ....... 141 3 — 7. Suggestive Comments on — A Knowledge of God — Obedience to G"d, ...... 142 — 144 8 — 13. Man's Effort to Repudiate the Message of God by an Imitation of its Miraculous Credentials, .... 145 — 148 8 — 13. Suggestive Comments on, ..... 149 14 — 25. The River Turned into Blood ; or, Man's Chief Pleasure and Pride made the Medium of Divine Retribution, . . 150 — 153 14 — 25. Suggestive Comments on, . . , , . lec Illustrations to Chapter VIL, . • , . 155 — 159 CHAPTER VIIL Critical Notes, ...... 160 1—7. The Plague of Frogs ; or, the Socially Great Smitten with the Supremely Contemptible, I — 7. Suggestive Comments on, .... 8 — 15, The Transient Repentance of a Wicked Soul, 8 — 15. Suggestive Comments on, .... 16 — 19. The Plague of Lice ; or, an Enforced Recognition of a Supreme Power in the Retributions of Human Life, 16 — 19. Suggestive Comments on, .... 30 — 24. The Plague of Flies; or, an Exceptional Method of the Divine Administration in the Affairs of this Life, . 20 — 24. Suggestive Comments on, .... 25 — 32. The Impossibility of Compromise in a Religious Life, 25 — 32. Suggestive Comments on, . . . The Caution and Restriction of Sin, ... 29 — 32. Suggestive Comments on, . • • • Illustrations to Chapter VIIL, . • • 160 — 161 162 162 — 164 164 165 167 167 168 169 170 171 171 172—174 CHAPTER IX. Critical Notes, ...... 175 I — 7. Tlie Murrain of Beasts ; or, the Suffering that comes on the Brute Creation in Consequence of the Sin of Man, . 176 I — 7. Suggestive Comments on, . . . . . 177 8 — 12. The Plague of Boils; or, the Ph)'sical Suffering brought upon Men by Sin, . . . . . . 178 8 — 1 2. Suggestive Comments on — The Insignificant Commencement of Great Calamities, . . . . . 179 The Helplessness of Wicked Men in the Hour of Divine Retribution, ..... 180 13 — 16. The Divine Name as Manifested in the History of a Rebellious Soul, ....... 181 13 — 16. Suggestive Commenta on — Heart Plagues, , , , 183 CONTENTS. VERSE 17 — 21. The Plague of Hail Threatened : or, Attention to the Word of God the Condition of Safety in the Final Judgment of Life, ..... 17 — 21. Suggestive Comments on — A Self-exalted M;in, Sulutiiry Fear, 22 — 26. The Plague of Rain, Hail, and Fire ; or, God's Command over the Elements of the Material Universe, 22 — 26. Suggestive Comments on, 27 — 28. Repentance Inspired by Fear, . 27 — 28. Suggestive Comments on, . . 29 — 35. Wise Ministerial Treatment of an Obstinate Sinner, 29 — 30. Suggestive Comments on, . . 34. Pharaoh's Conduct after the Storm, . Illustrations to Chapter IX, . "93- 183 184 185 186 187 188 190 190 191 191 -197 CHAPTER X. Critical Notes, .... I. The Hardening of Pharaoh's Heart, . , 1. Suggestive Comments on, 3. The Signs of God to the Generations of the Future, The Ministry of Sin, .... Transmitting the Knowledge of the True God, 2. Suggestive Comments on, . . , 3. The Delay of Soul Humility, , , 3. Suggestive Comments on, . , , 4 — 1 1. The Plague of Locusts Threatened, , • 4 — 6. Suggestive Comments on, . , , 7. A Remonstrance against Sin, . . , 8, Renewed Opportunities of Moral Good, 9 — II. Suggestive Comments on, 12 — 15. The Plague of Locusts; or, the Residue of Human Comfort; and Enjoyment Destroyed by the Retribution of God, iz — 15. Sucrgestive Comments on, .... 16 — 20. A False Repentance, .... 15 — 20. Suggestive Comments on, . 21 — 23. The Plague of Darkness ; or, a Type of the Sad Moral Condi tion of Unregenerate Humanity, '21 — 23. Suggestive Comments on, 24 — 26. The Reluctance with which Men yield a Complete Obedience to the Imperative Claims of God, The Way in which Men endeavour to Compromise the Service of God, . 24 — 26. Suggestive Comments on, 27 — 29. The Intercourse of Life, 27 — 29. Suggestive Comments on, Illustrations to Chapter X., a 16 — 198 198 199 200 200 201 202 203 204 204 204 205 205 206 208 208 209 210 211 2111 213 214 214 215 216 220 CHAPTER XL I — 3. The Eve of Final Retribution, One More Plague, . . I — ^3. Suggestive Comments on, . 321 222 323 CONTENTS. ▼BRSB 4 — lo. The Last Plague Threatened, 4 — lo. Suggestive Comments on, Illustrations to Chapter XI., , FAOI 223 224 225 CHAPTER XIL Critical NoTKS, . . . . . . 226 I— 2. The First Mouth of the Year, .... 227 2 — 13. The Institution of the Passover, . . . . 228 The Passover as Illustrative of the Atoning Work of Christ, and of its Reception by the Believing Soul, . . 229 3 — 13. Suggestive Comments on, ..... 231 14 — 20. The Sacrament of the Lord's Supper, • • . 231 The Feast of Unleavened Bread, . . • . 232 14 — 2a Suggestive Comments on, . . . • • 233 21 — 28. The Celebration of the Passover, .... 234 21 — 28. Suggestive Comments on, . . . • • 235 29 — 32. The Death of the First-born of Egypt, ... 236 29 — 30. Suggestive Comments on, . . . • . 238 31 — 36. The Israelites going out of Egyptian Bondage ; or, the Free dom of the Church, ..... 238 31 — ^T^. Suggestive Comments on, ..... 239 27 — 39. The Nominal Followers of the Christian Church ; the Motives by which they are Actuated, and the Perplexities by which they are Tested, . . . . . 239 37 — 39. Suggestive Comments on, . . . . . 242 40 — 42. The Pilgrim Condition of Godly Souls in the Present Life, . 242 40 — 42. Suggestive Comments on, . . . . . 243 43 — 51. Minute Instructions in Reference to the Observance of the Passover, . . . . . • 243 43 — 51. Suggestive Comments on, . , • • . 244 Illustrations to Chapter XIL, . • • • 244 — 249 CHAPTER XIIL Ceitioal Notes, ....•• ^49 I — 16. The Sanctification of the First-born to the Lord, • • 250 5 — 16. The Ordinances of the Lord, . . . . • 252 I — 2. Suggestive Comments on, ..... 253 The Divine Right to the Best Things of Man, . . 253 3. Days to be Remembered, . . . * • 253 17 — 19. The Way of God in Conducting the Life of the Good, . 254 The Tender Consideration Manifested by God towards the Israelites, ..... 17 — 19. Suggestive Comments on, .... 20 — 21. The Divine Leadership of the Good, . The Cloudy and Fiery Pillar a Symbol of the Bible, . 20 — 21. Suggestive Comments on, .... Illustrations to Chapter XIIL, . . • 256 257 258 260 261 262 — 264 CHAPTER XIV. Critical Notks, I — 4. The Gi)()d in the Trying Situations of Life, 1 — 4. Suggestive Comments on. 264 265 267 CONTENTS. VERSE 5 — 14. The Good Pursued by Old Enemies, . The Foolibh Way in which many Peo{)le Anticipate Difficulties 5 — 14. Suggestive Comments on — The Infatuation of Sin, Direction in Dilemma, 15 — 18. Progress under Difficulty, 15. Suggestive Comments on — Soul Progress, 19 — 22. Tlie Divine Presence in its Relation to the Life of the Good, 19 — 22. Suggestive Comments on, . . , 23 — 29. Tlie Divine Troubling of the Wicked, . 22 — 28. Suggestive Comments on, , , 29 — 31. The Salvation of the Good, . , , 29 — 31. Suggestive Comments on, . , . Illustrations to Chapter XIV., • • PA OB 267 269 270 271 272 273 274 275 275 277 277 278 278—284 CHAPTER XV. Critical Notes, ...... 1 — 22. The Song of the Soul after a Timely Deliverance from Danger, I — 22. Suggestive Comments — The Living God — The Pathos of Theology, ...... 23 — 26. The Disappointments of Human Life, • • • 23 — 27. Suggestive Comments on, . . , « . Illustrations to Chapter XV., . • • • 291- 284 285 287 289 290 -293 CHAPTER XVL Critical Notbs, 1 — 3. Murinurings, . . . , I — 3. Suggestive Comments on, . , 4 — 21. The Falling of the Manna, . The Manna as Typical of Christ, . 4 — 21. Suggestive Comments on, . . 22 — 30. The Sabbath in its Relation to Secular Toil, 22 — 30. Suggestive Comments on, 32 — 36. An Instructive Memorial, , , 32 — 36. Suggestive Comments on, . . Illustrations to Chapter XVL, . 293 293—296 296 296 — 302 302—303 304 305 306 307—308 309 310—315 1—7. 1—7- 8—16. 8—16. CHAPTER XVIL Critical Notes, ...... Horeb ; or, the Needful Things of Life Providentially Sup- plied, Suggestive Comments on, The Battle between Good and Evil, Suggestive Comments on, Illustrations to Chapter XVIL, 315 316—318 318 319 321 322—325 CHAPTER XVIIL Ckitical Notes, I — 12. Family Gatherings, . I — 12. Suggestive Cuniments on. 325 326 327 CONTENTB. VERSE 13 — 27 13 Tlie Folly of Solitary Eulership, Tlie Teaching of the People, . 27. SuLTgestive Coinnieiits on, Illustrations to Chapter XVIIL, 333 PASK 329 330 331 -335 CHAPTER XIX. Critical Notes, I — 6. God's Promise to the Jews, . . I — 6. SiigLcestive Comments on, 7 — 24. God's Revelation of Himself,. 8. A Commendable Engagement, Rashly Made Broken, 7 — 9. The Response of the People to God's Call, 10 — 14. The Preparation for the Meeting with God, 7 — 25. Suggestive Comments on, . . Illustratioiis to Chapter XIX., • and Repeatedly 336 336 337 338—340 340—341 342 342 343 345—346 CHAPTER XX. Critical Notes, 1 — 17. The Ten Commandments, , I — 3. The First Commandment, . 4 — 6. The Second Commandment, , 4 — 6. Suggestive Comments on, , 7. The Tljird Commandment, , 8 — II. The Fourtli Commandment, . 8 — 1 1. Suggestive Comments on, . 12. The Fiftja Commandment, . 12. Suggestive Comments on, , 13. The Sixtli Commandment, . 14. Tlie Seventh Commandment, 15. The Eighth Commandment — Varieties in Theft, 16. The Ninth Commandment — The Power of tlie Tongue 17. The Tenth Commandment — Inordinate Desire 18 — 21. The Superficial and the Profound, 18 — 20. God's Revelation of Himself, 22 — 26. God's Voice, but not a Form, 22 — 26. Public Worship, . . Illustrations to Chapter XX, for Evil 368— 347 348 349 349 351 353 353 355 355 356 357 358 359 360 361 363 365 366 367 372 CHAPTER XXI. Critical Notes, 1 — 6. Slavery and Sovereignty, . God's Care for the Slave, I — 6. Suggestive Comments on, 7 — 1 1. The Rights of the Female Slave, 7 — II. Suggestive Comments on, 12 — 14. Cases of Homicide, . , 12 — 14. Suggestive Comments on, . 373 373 375 376 376 377 377 378 CONTENTS. zni 15 — 17. God's Indignation against the Unfilial Spirit, Parent-smiters and Meu-stealers, . , 2 2 — 25. God's Disapprobation of Brute Force, , God Disapproves of Brute Force, 18 — 27. Scrivers and Smiters, . . , 18 — 27. Suggestive Comments on, 28 — 36. God's Regard for the Safety of Man and Beast, The Penalties of Carelessness, , , Illustrations to Chapter XXL, • • 378 379—381 382 382 383 384 384 386 387-389 CHAPTER XXIL Critical Notes, . . . I — 6. Actual and Virtual Criminality, « I — 4. The Law of RoV)bery, , , 5 — 6. The Penalty of Carelessness, . , Things Entrusted and Lost, , , 7 — 13. The Sanctity of Human Trusts, . 14 — 15. Concerning Borrowing, . , 16 — 19. Social Evils, . , , , Divine Justice and Divine Compassion, 18. Suggestive Comments on — Witchcraft, 20. God's Exclusive Right to Man's Devotion, 21. International Riglits, 22 — 24. God's Care for the Widows and Fatherless, 25 — 31. The Divine Nature has Two Aspects, 25 — 27. Concerning Loans, . 28. The Divine Right of Magistrates to Respect, 39 — 31. Consecration, . . , Illustrations to Chapter XXIL, • 390 390—391 392 392 393 394 395 395 396 397 398 399 399 400 401 402 403 404—409 CHAPTER XXm. Critical Notes, I — 9. Rules for Judicial Proceedings, I. Suggestive Comments on — Slander, I — 3. The Duties of Witnesses, 4 — 5. On Duties to Enemies, 6 — 9. The Duties of Judges, ) — 12. Sabbatic Years and Days, 9 — II. Suggestive Comments on — The Sabbatic Year, 12. „ ,, — Labour and Rest, 13. The Need of Circumspection, 13. Suggestive Comments on — Circumspection, . 14 — 19. Pilgrimage Feasts, .... 14 — 16. Sugges^tive Comments on, . . , 20 — 25. Divine Guidance, .... 20 — 23. Suggestive Comments on — Angel of the Covenant, 27 — 33. The Power of Moral Forces, . 24, 25, 32, 33. Suggestive Comments on — Worldliness, 26 — 31. Prospects and Progress, . , , Illustrations to Chapter XXIII., . . 409 410 411 412 412 412 413 415 415 416 417 418 — 419 420 420 — 421 422 423 424 425 496—430 xiv CONTENTS. CHAPTER XXIV. ▼BR8R Ckitical Notes, .... I — 8. Tlie Ratification of the Divine Covenant, . 3 — 8. The Covenant, .... I — 8. Suggestive Comineuts on, . . 9 — II. A Glorious Vision, I, 2, 9-11. Suggestive Comments on — Man's Approach to God, 12 — 18. Divine Preparations, , . 12 — 18. Suggestive Comments on — Communion with God, Illustratious to Chapter XXIV., . 432 433 434 435 435 436 437—439 CHAPTER XXV. Critioal N0TB8, I — 10. The Laws of Sacrifice and Service, I — 10. Suggestive Comments on, 10 — 17. The Law of God, 10—17. Suggestive Comments on, 17 — 23. The Mercy-seat, 17 — 23. Suggestive Comments on, 23 — 30. The Table of Show-bread, 23 — 30. Suggestive Comments on, 31 — 40. The Candlestick, 31 — 4a Suggestive Comments on, Illustrations to Chapter XXV., 440 440 441 44a 443 444 445 445 446 446 447 448—451 CHAPTER XXVI Cbitioal IT0TB8, I — 15. The Curtains in the Tabernacle, 7 — 14. Suggestive Comments on, 15 — 30. The Boards and Bars of the Tabernacli^ 31 — 37. The Tabernacle Vails, . , Suggestive Comments on, . , IlluBtrations to Chapter XXVL, • 45 » 452 453 453 454 455 456—460 CHAPTER XXVH CRmoAL Notes, ) 460 1 — 8. Tlie Altar of Burnt-offering, . > 460 I — 8. Suggestive Comments oh, , , 461 9 — 20. Tiie Court of the Tabernacle, , > 462 20 — 22. The Oil for the Lamps, 463 Tlie Lamps of the Tabernacle, 463 Suggestive Comments on, 464 Illustrations to Chapter XXVIL, 465 — 468 CONTENTS. CHAPTER XXVIIL ▼IB8B FAOB Critical Notes, ....,< 468 6-15. The Ephod— The Intercessorship of the High Priest, . 469 15—30- The Breastplate, .....< 470 Suggestive Coiniuents on, , • . • < 470 31-35- The Priest's Robe, ..... 471 36—38. The Diadem of the Priest, .... 472 39—43- Tlie Kingdom of Priests, . . . • 472 Illustrations to Chapter XXVIIL, • • • • 473—478 CHAPTER XXIX Critical Notes, ...... 478 I — 38. The Consecration of Aaron as Typical of the Priestly Calling of Christ, ...... 479 I — 38. Holiness and Service, . . • . . 480 38 — 46. The Divine Presence in the Church, . • • . 481 Illustrations to Chapter XXIX., * • • . 48a — 486 CHAPTER XXX. Critical Notes, I — 10. Worship, . . . H — -16. Equality before God, , 17 — 21. The True Washing, . . 22 — 24. The Spirit of God in the Church, 34 — 38. Spiritual Worship, Illustrations to Chapter XXX., 487 487 488 489 490 491 492—496 CHAPTER XXXL Critical Notes, I— II. Grace and Genius, . . 12 — 18. The Sabbath and the Sanctuary, Illustrations to Chapter XXXL, 496 496 497 , 498—501 CHAPTER XXXIL 1—7- 7—15. 15—20. 21 — 25. 25—30- 30—35- Critical Notes, . . , 5o» Idolatry, . . . « 502 Intercession, . . , 502 The Truth Given and Lost, . , « 503 Siiifting Responsibility, . » 504 Retribution, . . , 1 505 Religious Patriotism, i 506 Illustrations to Chapter XXXIL, i i . 507—513 CONTENTS. CHAFPER XXXIIL Critical Notes, I — 12. Tlie Hidden Countenance, 12 — 17. The Manifested Presence, Illustrations to Chapter XXXIIL, PAOB . 515—520 CHAPTER XXXIV. Ckiticai, Notes, I — 4. The Renewal of the Two Tables, 5 — 7. The Proclamation of the Divine Name, 8 — 9. God's Presence with His People, , 10 — 26. The Renewal of the Covenant, . 27, 28, 32. Divine Revelation, . , 39 — 35. The Glory of Man, . . « lilustratious to Chapter XXXIV., • 521 523 524 524 525 526 528—534 CHAPTER XXXV. Critical Notes, I — 3. The Time for Divine "Worship, 4 — 19. The House of the Lord, 20 — 29. Hints for Building Committees, 30 — 35. Genius, Illustrations to Chapter XXXV., 534 534 535 537 538 540—544 CHAPTER XXXVL Critical Notes, Main Homiletics of the Paragraph, The Preparation of the Dwelling, Illustrations to Chapter XXXVL, 545 545 547 . 549—552 CHAPTER XXXVIL Critical Notes, ..... I — 29. The Preparation of the Furniture — The Holy of Holies, The Holy Place, ..... Illustrations to Chapter XXXVIL, . , • 553 553 . 554—556 • 557—560 CHAPTER XXXVin. Critical Notes, I — 20. Tiie Court, .... Suniniiition of the Metal Used, , Illustrations to Chapter XXXVIIL, . 5^» 561 563 . 564—568 CONTENTS. xtU CHAPTER XXXIX. TIBSB Critical Notes, 1 — 31. Preparation of the Priest's Clothes, 2—7. The Ephod, . 8 — 21. The Breastplate, . , 22 — 26. The Robe, . 27 — 31. The Mitre, . 32 — 43- The Delivery of the Work to Moses, Illustrations to Chapter XXXIX, rAoi 568 568 569 570 573 573 574 574 CHAPTER XL Critical Notes, . . , I — 16. The Erection of the Tabernacle, A. The Order for Erection, , *7 — ZZ' B. The Erection of the Building, , 34 — 3S. C The Consecration of the Building 580 580 580 582 ILLUSTRATIONS. Aaronic action, associations, . bells, washings, Ablutions and oblations, Acceptable service, Adaptal lility, iEstlieticism, divine, Affliction, . Almsgiving, Altar lire coals, . hours, sacrifices. Altars, Amalek association^, Animal worship, Anointing oil, nigredients, eymliolism. Anxiety, . Ape's adoration, Appointed speech, symbolism, testimony, work. Ark disclosure, . Art aim, . inspiration, ol testimony, . school, . studies, . Artificial light, . Ashes, Assimilation, spiritual Atonement, day incense, . Backblidino, . Badgers, Haiiner beacons, Beatific visi(»n, . Beantitnl and good, 474 rAOE . 509 . 483 . 477 . 482 . 482 . 485 . 157 . 457 . 249 . 542 . 566 . 565 . 565 . 465 . 324 • 193 . 494 . 495 . 134 . Sii . 449 449, 557 . 449 • 134 • 557 • 474 > 499, 544 588, 577 • 499 • 458 . 218 • 194 • 534 484, 466 . 578 . 310 • 551 . 324 . 529 . 551 Beauty's ministry, Bells, Bezaleel and Aholiab, Bible, degraded, firmament, guidance, truths, . Biblical evidences, Boils and blains. Boil symbolism. Bondage efl'ects, . Book of life. Boundless mercy. Brazen laver. Breastplate symbolism, stones, . Broken vessels, . Bull worship. Bulls, sacred, . Burnt offerings, . Calf, carved, , Calls,. Candlestick, , beam, . • branches, symbolism, . Cattle, . _ . Character, divine. Chariots, . Cheerful consecration, Chenil)ic attitude, form, symbolism, Cherubims, Christ and Exodufl, and the law, . Christian convBrse, hindrances, life, 484 rxoM 459 576 498 156 85 586 264 515 158 194 194 136 517 530 566 476 575 50 508 193 , 485, 565 578, 451, 511 158 559 . 451 . 451 • 559 . 195 • 525 . 291 . 40s . 558 . 558 459. 55^ 450, 558 ■ 53c . 588 • 334 . 118 119,275 ILLUSTRATIONS. PAGE PAGH Christian obedience, , , . .262 Divine decision, , • , . 1 34 Christianity, • 85 delectation, , , . 542 beneficent, . , • 85 denial, . . . 368 versus philosophy, , . 85 dependence, • 133 Church, . 138 design, . 466, 372 building, . , • 577 discernment, . . 372 consecration, . , . 587 distributions. . 247 gifts, . . 542 division. • 346 redemption, . . 137 dwelling. . 589 Cinnamon, . , . 494 enactments, , . 404 Circumspection, , . 428 favour, . 225, 155 Cloud canopy, . , . 591 finger, . . 172, 501 covering. . 591 forces, . • 346 pillar. . 591 glory, . • 529 shade. . 263 help, . 90 Colour symbolism, . 460 indwelling, . . 486 Commemorations, . 246 interposition, . 282, 225 Communion, divine, . 517 monitions, . 346 Compromise, . 174 motive, . • 345 Confidence, 91,281 omniscience, • 509 Congregation tent, • 517 order. . 466 Conscience, . . . 219 paths, . 280 chimes, . . 477 power, . . 195 restitution. • 405 presence. • 345 Consciousness, sel^ . 533 republics. . 345 Contrast, . 197, 283 rights, . • 495 Convictions, 172, 283 shelter, . . 196 Costs, taljemacle. . 550 sovereignty. . 92 Court entrance, . . 467 transforming. • 159 order. . 466 Doubt, paralysis. . . 87 Covenant angel, . 438 Dust, drink, . , . 5" blood. . 438 Duty done, . , . 579 mediator. . 439 of grace. . 135 East wind, . 217 Covetousness, . , . 372 Egyptian fabrics. . 500 Crisis emotions, , . 246 Elders, . 437 Cruelty, . 194 Elim symbolism. • 293 Curtain coupling. . . 458 Elim Sinai, . 310 weaving, . . . 557 Emblems, God, . Entangled, . 520 • 279 Darkness efi^ects, . . 219 Eternal prospect. . 92 lessons. . 218 Example of rulers. . 12 symbolism. . 218 Excellence, soul, . • . 532 Death, . . 283 Exodus christology, • 465 Decalogue restoration^ . 501 emblems. . 588 Deity, dazzling, . . 520 route, . . 278 Delay, • 115, 175 symbolism. . 262 fatal, . . 173 Experience, . 135 Deliverance, . 284 Eye for eye. . .389 , joy. . 292 Decision, . . 116 Face, divine. . ';2o Definite result, . . 88 fire, . . , . 520 Depression, . . 85 Faith, . .86 Desert shadows, . 264 Faithful friend, . • 335 Discipline, . , . 120 Fair colours. • 457 Dishonesty, . 404 False witness. . 371 Disinclination, . . . 89 Falsehood, folly. . 457 Divine authority. . 117 Fame, immortality. • 550 care, . 197 Family gatheiing. • 333 control, . . 196 religion, . • 334 consultations. • 335 Farewell considei ations, • 335 dealings, . 247 Fear, . . 92 ILLUSTRATIONS. PAGE , Fearless, ii6 | Groanings, , Fears, legal, • 532 Grcnvtli, . , Fellowship, fruits. • 5.^1 Guidance, . , Festival i unctions. . 428 Fiery clouds. . 346 Uail plague, Filial I'aithlulness, . 370 symbols, folly, . . . . 370 Hiudeneil heart. memory. . 91 Heart hardness. Fine linen, . . • 543 wicked, . symbolism, . 346 Heii-s, Finis, . 591 Help, help. Finished beauty, . 579 Hesitation, Fire and water, . . 12 Hiding discipline > pillar. . 263 Hin measure, First-bom, . 225 Holiness hints. First sign, . . . . 88 Holy garments, . steps, . , . 278 of holies. Forty days' food. . 440 water, . , Forward, . . 2il wholly, Friend, communion, . • 333 Home longings, . Freedom, . 291, 249 Homicide, . . moral, . . . . 116 Honesty, sweets, . . . . 116 Hope, Freewill offerings, . 448 Horn hints. Frogs, . 172 Hornet harms, , symbols. . 172 Human folly, , FuU restitution. . 405 hearts, . Furniture, tabernacle, . 542 help, . Future hopes, . . 92 murmurs, . theories, . Gem formation, . , . . 475 Humaneness, Genealogies, . . 138 Humanity, Generation, . . 138 and heathenism. Genius grace, 500, 544 Hyssop, . sanctified. • 499 Gifta, 86, 90 Idol inventions, and graces, . . 89 idiosyncrasy. church, . . . 448 illustrations. generosity. . 542 impotency, , gratitude, . 408 Idolater's doom, Israel's, . . . 448 sacrifice, . Girdle story. . 474 Idolatry, . Giving, cheerful, . . 448 Illustrations, Glory-glimpses, . • 590 Imitation, . God, finger ol^ . 173 Impenitence, goodness. . 529 Inconsistency, God's fly, . . 174 Incense altar, God's name, . . 136 and altar, times, . 120 chariot, . visible, . . 509 fire. ways, . . 137 heavenly, Go forward, . 282 ingredients, Golden altar, . . 578 intent. . bells, . . 477 materials. girdles, . . 475 praise, wires. . 575 prefigurings, Gospel and blooc '} . . 438 strange, . Grace growth, . 430 symbolism. memories. • 530 unction, . revelations, . 530 Infidel tenors, Gradation in sin, . 12 Influence of parents, Gratitude, . . . 91 Insensibility, . FAQB 134 137 226. 388, ILLUSTRATIONS. zsl PAGE PAGE Inspiration genius, , . . • 550 Mercy-seat, . . • • . 55ii imi)etus, . . , • . 499 ]\lethod order, . . , , . 551 Intercession, . • . • • 5'3 Midianite mines, , , , . 541 influence, . . . • . 325 Midriti mystery, . , . . 483 Mosaic, . 512 Ministerial dilticulties, . . 86 Intercessory prayer, . . • • 513 miracles, . 86 Israel's initiation, . . . . 589 I'ity, . 197 insunection, . . • . . 507 Ministers, . 136 lile i'ood, . . . , . 312 Mirror symbolismj . . . . 507 Misgivings, . . . . . 279 Jew joumeyings, . . , . 591 Mitre, material, . , . . . 57b Jethro and Moses, . . . 333 medallion, . , . . . 478 Jewels, . . . , . . 248 moral, . 478 Judges, . . . , . . 427 Modesty's veil, . . . . . 533 Judgments, . . . . . 159 Moral freedom, . , , . . 248 Judicial venality, . . . . 427 law, 387, 540 restraints, . . . . . y^ Kneading troughs, . • . . 248 transtigui-ation, ' 532 Morals, Mosaic, . . . . . 426 Labour, . . . • : • 557 Morning and evening watches, . . 425 benefits, . . • • • • 551 communion, . . . . . 528 lessons, • 577 Mosaic mines, . . . . . 498 Lamplight, . . . . . 588 mystery, • 553 Laver lessons, . , . . • 494 revelation, . . . . . 590 Law and love, , , • 372, 405 ritual, . 4^5 divine, . 368 sell-forgetfulness, . . . 5'9 functions, . . . . . 347 yearnings . 519 lights, .... . 528 Moses, . 220 moral, . 368 and Aaron, . . . . 90, 156 Law's province, . . . . . 438 Moses's burdens, . . • 335 Legislation links, . . . 409 Mountain eagles, . . . 345 Leprosy, .... . 86 of spices, . , . . 56c Liberty, national. . 118 Multitude, . 426 a divine right, . , . 117 Murder memories, . . . 371 Lice, .... . 173 Murmur, mischief's, . . 3>' Life lessons, . . • • 334 Music influences, . . . 292 Light and perfection, • lessons, .... . 476 Mutual help. . 91 . 219 sympathy, . . . . 334 Linen, . . • • . 467 Mysteries, .... . 92 Little things, , . .194 \i A^7, 575 Locusts, .... . 217 Name knowledge, . . . . 518 lessons, .... . 218 National migrations, . . . 248 symbols. . 217 Nature teachings. . 550 Looking-glasses, . 567 Nature's tabernacle, . • 540 Love's service, . . . 541 Necklaces and jewels. • 543 New year, .... . 244 Magicians, . . . 157 Night and day, . . 263 Manna, nature, . . 311 Nil desperandum. . . 87 symljolism, . . . .312 NUeGod, .... . . 159 Marah bitterness, . , . 292 waters, .... . . 292 Oath of allegiance • . 345 Means, .... . 120 Obedience and observance, . 429 Meditation, . . . . 28 Obedient service. . . 156 meaning, . , , . 486 Obduracy, .... . 159 mosaic, .... . 510 Obstinate folly, . . . . 22c mountain, . 324 unbelief, . . • . . 8s Mediator mirror, . . • 519 Old Testament truth, . • 564 Memorial feast, . , . . 245 Olive oil, .... . 468 gratitude. . 314 objects, .... , 468 mercies, .... . 314 symbolism, , , . . 468 Mercy mirror, . . . . 450 tree, .... . . 587 model, .... . 449 Omniscience, . . . . . 158 on ILLUSTRATIONS. PAGE PAoa Opportunity, . . . . Order, importance, . . . 174 Quail and manna, . • , . 312 . 466 Quail emblems, . , . 312 Ordinances, . . . . . 246 Qualification, . , , . IIS Orphan obUgationfl, . . 408 Quarrels, two sides, . , , . 28 oppression, . . . . . 408 Ransom, soul, . . . , • 493 Raw rump, .484 Palestine promised,. . . 516 Ready, .... . 115 Pains endured, good, . • 52 Redemption, soul, . . • 494 Palm-tree pressure, . . 12 Red Se;i, .... . 291 I'areutal dealing, • 91 fears, .... . 280 honour, .... . 370 obedience. . 281 respect, • 91 Reflection's sunset. • 532 Parri, 3", 313 Presumptuous Christians, , . . 91 beneficence. . 427 Pride, . 219 rest, .... • 313 Priest, atoning, . . . , . 483 sanctuary. . 540 pretigurings, . . . , • 474 self-denial, sacred, . • 544 Pnesthood, . . . . . 483 service, .... • 540 consecration, . . 4S2 significance, . . . 500 prefigurations, . 477 slauj; liter, . . . • 369 purposes, . . . . . 484 steadfiistness, . . . • 370 Procrastination, . . 172 storm, .... . 500 Profane penality, . . • 369 symbolism, . . . • 369 Profanity, • 369 Sacred seasons, . , . . 427 Promises, .... . 120 Sacrifices, .... Sacrificial speech. • 564 Prompt obedience, • 249 ■ 492 Propitiation, . . . . . 566 Safety, .... • 195 Providence, . . . . . 281 Samson's strength insufficient. • 51 Prudence versus jienitence, . • 173 Sanctifietl suiiering, . • 323 Purposes, divme. . 566 Sea . 291 ILLUSTRATION'S. xxiil PAGE FAGS Sapphire pavement, .... 439 Tabernaclb, , . . . • 457 Sapphire symbolism, , 439 base • 458 Scandal seed, 37^ hints, . . . . , . 567 Sceptic fears, 86 life, • 579 Scripture scenery, 579 material, . . . , .458 secrets, . 473 significance, . . . . . 560 sublimities, . 517 teaching, . . . • 590 symbolism, . 574 thoughts, ... a . 456 Security pledges. 408 truth, • 590 Seduction solatium, . 405 typism, . 567 Seeing purity. 323 unity verms churches, . . 457, 587 Serfdom freewill. . 388 Table showbread. . 450 Self-corruption, . . 510 Testimony tables. . 500 Self-mortification, 517 tabernacles, , . . 576 Self-will, . 173 ,508 Theft tests, . . . . • 371 Serpents, . 156 trouble, . 371 Serpent's tail. 86 The divine touch, , , . 87 Shelter, . 245 The father piloting, . , • 51 Shittim wood, . . 449 The healer, . . • • . 87 Shoulder sardonyx, 475 Thoroughness, . . . , . 467 Sick infant. 51 Throne of grace, . . • < . 450 Sin a leprosy. 87 Timbrels, . . . . , . 292 offering, . 483 Trees reduced to ashes, . , . II Sinful self-sacrifice, . 508 Tribute, divine, . . . , • 530 Sinner's self-will, 195 oflerings, . . . , • 543 Sin's deceit. 508 trespass, . . . < • 405 end, . , . 284 Trust, .... . 313 steps. 510 restitution, . . • 405 syrens, . . 225 Truth lights, . . . , . 156 Slander scandal. 426 Truth's power, . . . • . 195 sting, . 426 Try and trust, . . . , . 89 Slavery bias. 387 Tuition, divine, . .516 Slave emancipation, , 388 Tuneful tongues. . . 136 sellers, . . , 389 Turret builder struck blind. • 51 selling, . 389 Two tables, . . . • 439 service, . 388 Types and shadows, . . 245 sorrows, . . 389 Typology, .... • 448 suffering, 387 Mosaic, .... . 568 taking, . 389 Tyranny, records 0^ . . , . 118 trade, 387 Tyrants, .... . 118 Soul humility, . 216 sheckinah. 532 Unbelief and the Bible, . . . 88 Speech symbolism. 482 Union strength, . • 552 Spindle and spinning, 543 Urim and 'J hummim, . , . 476 Spiritual sustenance, • 531 Uselulness, mutual, . • . 552 Sprinkling symbolism 246 Stinging bees, Stones and symbols, . 51 475 Vain effort, . . . Veil, . . embroidery, . . . symbolism, . . Vision media, . , Visitations, • • . Vitality, .... . . 159 Stone's stability, . Stopped-up stream. Stranger, . Stranger's rights. Substitution shadows. Success, , . 541 . 52 407 . 407 .485 . 89 . 314 • 459 . 46c . • 533 . . I5€ . 137 Sufficiency, Voice of God, . • • . 117 Sun splendour, . . 528 Superstition, . 174 Well-doing, . , . . 577 Supper songs. . 246 West wind, ... . 218 Supplies, . . 311 What God is? . . 51 Sure provision, . . 280 Wheels dragging, . , . 28-! Sweet savour, . 484 Wheels in a clock, , , . 2S Symbolism, . • 549 Widow's woes, . • • . 407 XHT TLLUSTRAl TONS PAGE Wisdom, 117 Witchcraft, 406 and wizardry, 406 Wonders, 92 Wootls and forests, , • . .458 Worldliness, 429 World snares . ... 430 Working i'or Gbd, • • • • 137 PAOK Work, 90 church, . • • . , .119 design, . , • . . 500, 552 law of, 119 patient, , , • , . . ' ' 9 Worthlessness, 89 Wrath and mercy, . . , .510 Written word^ . • . . . 531 HOMILEIIC COMMENTARY OH EXODUS. Exodus is a Greek word applied to the Second Book of the Pentateuch by the Seventy, on account of the chief event which it records {Exodus — the going ou^ or departure from Egypt). It continues the history of Genesis, and is connected with it by the conjunction and. In one book we have Biography, in the other History. In one we have the fortunes of a family, in the other its growth into a nation. One is the promise, the other the fulfilment. This nation is chosen to be the depository of God's will, to preserve His worship pure amid idolatrous peoples. Eternal truths lost to the world, or buried beneath the customs of men, were to be revived— illustrated by fresh facts — set forth in a written law and a visible polity. These truths are most important : belong not merely to one nation, but concern the welfare of mankind. This book asserts the supremacy of Jehovah over the gods of the heathen, demands the freedom of Israel from Egyptian tyranny, and inaugurates a new era by miraculous signs and wonders. It asserts the prerogatives of God as Creator of the universe. Arbiter of nations, and Redeemer of His people. Deliverance from Egypt is a type of moral deliverance from sin Israel's exodus and wanderings prefigure our life and entrance into rest. In the manna and the smitten rock we learn our moral need, and are pointed to Christ, the provision for that need. These things were our examples (types)^ happened unto them for ensamples (typically), and were written for our admonition (1 Cor, X, 1-11) In this light we seek to expound this book; to refrain fi'om unneces- sary criticism, and to economise space as much as possible. It embraces the period from the death of Joseph to the rearing of the Tabernacle ; chiefly comprises two parts — the Historical, chap. i. to xi., and the Legislative, chap. xii. to xxxi. We have striven to make our homiletics as brief and suggestive as possible. In their preparation we have consulted the best writers on the Book of Exodus, especially are we indebted for many of our comments on the verses to a work of considerable antiquity by the Rev. George Hughes. Our aim h.^s been to helj> Ihe reader in the application of Eternal Truth to the moial life of man. CHAP. I. no MI LET IC COMMENTARY : EXODUS. CHAPTER I. ISRAEL OPPRESSED IN EGYPT. Critical Notks. — 1. w'itli Jacob.] Tliese words are stronjrly emphatic in the orisf. "With Jacob tacii man an'd his hoiise camo in." Tims at a single stroke— the whole BUii y of tho at,'i'd patriaicli's uouiini,' down into Ej;yjit is recalled : thus at once does " ExoduH " sUike its roots iut.i "GonesiB." 5- For Joseph] 1 his is ob-^care. A more exact rendering luakes all clear: ''But (so xvaw freq. wlien w. an emph. nominative, as here) JosErii had already come into Egypt." A mark of exactness: "Count him in the seventy; but remember HJE had come boiore. 11. Pithoni] P.="a narrow place:" a city of Lower Egypt, situated on the eastern bank of the Nile : Gr. Patoumos (Gosenius). Raamses] Prob.=" son of the (run:" "should bo looked for at the site of the modorn Belieis, called Pelusinm in old time; a day's journey N.E. of Cairo, on the Syro-E^yptian road. As tho name R. appears as a rjyal name, the city and province may have been called from it" (Fiirst). 15- Hebrew midwives] It is curious, thouiih it may not throw light on the precise relation in which these woiien stood to the Hebrew women, that their names should be of a like sig. (nccording to Fiir.;t) : S/itp/itah='^ beauty ;" Pitahz='^ gracefulness." 16. Upon the stools | Perhaps a low seal employed by the mid wives; or the word may be used for a wiislnw/ vessel of stone, in which thoy used to wash infants (Ges.) But the explanation of Fiirst appears to be, oon- textually, more forcible: "Look to the two sexes." MAIN HOMILETICS OF THE PARAGRAPH.— Verses 1—6. God's Knowledge of Man's Domestic Life. I. He knows the Childi-en of the Family. " Reuben, Simeon." He knows the ppciiliurity of their mental life — of their moral character — of their disposition — oo matter how large the Family. He knows the friendly relations, or otherwi:*e, that exist between the members of the home, and the intentions of each. This thought ought to subdue all discord — inspire fervent sympathy — and lead the family to purity of life. II. He watches the joiuneyiiigs of the Family. " Which came into Egypt." The Family may be called to journey in search of commercial employment — in search of health — ple?i. nre — or to enhance the interests of divine truth — in all such wandeiings every member is noted by God, who recoguLses their place of settlement. We should not journey into ''Egypt" without an indi- cation of the divine will. All family changes should be under the instruction of heaven. This insures — safety — i)rotection — development — though sometimes discipline. Such was the case with this family, they were shielded while in Egypt, they multiplied under disadvantageous circumstances, they were prepared Ity sorrow for their important future. III. He marks the Death of the Family. " And Joseph died and all his brethren." Not one member passes from the family circle without the divine knowledge. God permits it — and ordains it to be a means of good to those remaining. This should hush the voice of complaint. God knows all about our home-life — a consolation in trial. SUGGESTIVE COMMENTS ON Till VERSES. Verse 1. Family life is at the basis tended to one end. 5. Completive — of all history and religious progress. their freedom. Family life has frequently to pass A life can sometimes be compressed through continued discipline to prepare into a name. it to exercise a lifdy iiitluence upon the Men gather permanent record from nation, and to make it a channel for an incidental connection with the pro- the divine purjjose : — Tliis discipline is gicss of the Church. 1 Painful — Taskmasters. 2. Decep- Kehitionship to the Church, at cer- tive — the King. 3. Accumulative — tain crises of its history, has given Taskmasters — then the Midwive.s — immortality to many names that other- lustly the River. 4. lIarnu>'Mous — all wise would bave been lost in obscurity. 2 UOMILETIC COMMENTARY: EXODUS. CHAP. 1. Some names are omitted in this history that their silence may lend emphasis to these spoken. The small and feeble beginnings of the Church. An old man on a journey, changing his place of residence, surroun- ded by his kindred: — 1. A pathetic sight • — leaving old associations — the scene of old and happy raemovies — going into a strange country. 2. Unusual — ^it is not often that we see old men leaving a place in which they have spent a life-time — they like to end their day?, amid familiar scenes and companions. Verse 5. " For Joseph was in Egypt already." This sentence contains a volume of history. Why was he in Egypt already ? — 1. Because it was the refuge from the folly of an over-indul- gent parent. Jacob would have spoiled Joseph — would have pampered him — weakened his moral energies — therefore God sent him into Egypt — a better school for his moral education. 2. Because of the deception of jealous brothers. 3. In order that he might welcome the Church shortly to come there. 4. Because of the kindly provi- dence of God. The providence that sent Joseph to Egypt was kindly : — (i.) Because it elevated his social position, (ii.) It taught his brethren the guilt of deception, (iii.) It saved a nation from the hoi'rors of famine, (iv.) It taught a king the divine philoso- phy of a dream. (v.) It placed a godly life in the midst of a wicked court. (vi.) It ultimately brought Jacob's family to unity, peace, and prosperity. Thus Joseph in Egypt wasthepunish- ment of parental indulgence, the victim of a brother's hatred, the child of a merciful providence, the Ruler of a vast Empire. There may be wrapped up in the his- tory of one absent member of your family circle the fortune of a kingdom, and the sequel of your early life. God generally sends a Joseph into Egypt to mitigate the force of all our trials. Verse 6. I. Death removes the most useful men. "Joseph." 1. He had instructed his brethren. 2. He had enriched his father. 3. He had -saved his nation. 4. He had taught the world an eternal lesson — Yet he died. II. Death removes the largest families. ''All his brethren." III. Death re- moves the proudest nations. "Pha- roah." 1. Pitiable. 2. Irremediable. 3. Admonitory. The Death op a Whole Family. — I. It was a very large family. Tlioi-e were twelve 8008. Of the lart,'est family that gladdens the house, or that mingles in social intercourse, each member must go the way of all the earth II. It was a very diversified family. "Joseph and all his brethren " are words few and easily recorded ; but each one of those twelve had a history distinct from any other, experioncea unlike, and many altogether unknown to hia brother : — 1. They were diversified in their sympathies. 2. They were diversified in their social position. III. It was a very tried family. Every family has its own sorrows. Tried : — 1. By bereavement — Rachel dies. 2. By discord amongst the brothers. 3. By S grievous famine. IV. A very influential family. In addition to the influence, benefi- cial as it was vast, which Joseph wielded over Egypt, each of the twelve sons of Jacob waa the source — the head — of one of the twelve tribes. These tribes have been the great reli- gious teachers of the race, the priests and the prophets of humanity, the people especially chosen by God to reveal Himself — to foretell the Messiah — to be the ancestors of His own Son. V. A very religiously privileged family. The instructions of Jacob. We have here in their death : — 1. A rebuke to family pride. 2, A warning against seeking satisfaction in family joys. 3. A lesson as to the right use of family relationships. 4. A reason for expecting family meetings after death. \Hom{tist.'\ Families pass away — independent of domestic love and care. Nations pass away — independent of legal constitu- tion or military prowess. Generations pass away — independent of their number, wealth, or genius. This generation is but the new spring rising irom the winter of the past. Joseph died — God deprives the Church of her comfort and stay: 1. That she may gain the power of self-reliance. 2. That she may shew her ability to be independent of all human instrumenta- lities. 3. That she may move into the exigencies of the future. Men die; the Church progresses; God is eternal. Sometimes the new generation is not equal in moral character to tha old— the new king knew not Joseph. 8 cn.vp. I. IIOMILETIC COMMENTARY : EXODUS. MAIN HOMILETICS OF THE PARAGRAPH.— Verses l—\2. I, That a large population is of gi-ent advantage to a nation 1. It gives an impuhe to cicilii<(itioa. The larger tlie miriil)er ot people in a nation the greater likelihood of genius — business tact — invention — autliorship — competition — and therefore of a complete civilisation. 2. It atupneiits the force of the national prowess. A large population will be able to supply a large array. It will hoM in terror the enemy. 3. It invests the nation with importance in the estimation oj surrounding kingdoms. II That a large population sometimes excites the suspicion and envy of neighbom'ing kings. (Verses 8, 9.) 1. He was jealous of the numerical growth of Israel. 2. He was suspicions of what might befall his countri/ in future exigencies. III. That tliis suspicion frequently leads kings to practise the most abject slavery. (Verse 11.) 1. It was cunning. He first got the Israelites to promise heavy rents — which they were unable to pay — thi.s brought them intc servitude — had some appearance of fairness on his part. 2. It was nnjust. "What right had this new king to interfere with the rapid growth of the Israelites, and still less to make it the occasion of their bondage. He should have rejoiced in their joy. A tyrant is insensible to any proH[)erity bat his own. 3. It was painful. They had to pay heavy tribute— they were harshly treated. Slavery always occasions pain — mental, if no other — especially to those who have once enjoyed the happiness of freedom. 4. It was apparently productive of gain. ••' And they built for Pharoah treasure cities, Pithon and Raamses." But what the Egyptians and their king gained in public buildings — they lost in sensitiveness of conscience — in force of manhood — in worth of character. No man can keep slaves without weakening the sensibilities of his moral nature — which are far more valuable than any property attained through the serfs. Slavery involves a loss of all that is noble in human nature— it leads to murder. (V'srse 22.) IV. Tliat slavery is an incompetent method of conquest. (Verse 12 ) 1. Because it does not gain the sympatlnj of the people it conqueis. 2. Because it arouses the indignation of those who are subject to its cruelties. What would be the feelings of the Israelites as day by day they were made to build the treasure cities of Pharoah ? — they would curse his very reign. Such treatment would offend their reason — affront their humanity — excite their passion — such people would be dangerous subjects to any ruler. It would have been a wiser polii^y to have ma vious passion of a cruel monarch VI. He was thwarted in his project. (Verse 17.) The midwives spared the male children, contrary to the wish of the king. Mei-e power cannot always command obedience. It is sometimes defeated by weakness. Cunning is sometimes overcome by the Godly sim- plicity of a few women. D»^potism is subdued by womanly tenderness. Hea- ven is on tlie side of the oppressed. The difference in chra^acter, inten- tion, and di-sposition, between the suc- cessive occupants of official position. Changes in the official positions of a country often affect ihe Church. God can nirtke u«c cULning envy of a cruel CHAP. I. HOMILETIC COMMENTARY: EXODUS. king subserve His purpose, and aid His Church. ... Good men, when dead, are frequently lost si*rbt of. and their deeds are forfrolten. Nothing sooner perisheth than the re- membrance of a good turn [Trapp']. Tlie vicissitudes of powev : — 1. Are independent of past sei-cices. 2. Are independent of moral character. '6. Are frequently dependent upon the arbitrary caprice of a despotic king. When forsaken by the king, a good man still has God to fall back upon. It is often at sucli times that he finds religion the most helpful — then tlie Divine consolations more than make up for the loss of the human. Verse 9. A bad king will make a wicked people: — 1. He will influence the weak by his splendour. 2. Terrify the timid by his power. 3. Gain the servile by his flattery. 4. Gain the simple by his cunning. 5. Sometimes gain the good by his deception. An envious spirit magnifies its diffi- culties. Moral goodness is the only thing worth envying in the life of a nation — power and numbers generally excite the ambition of monarchs. Many wicked rulers cannot bear to witness the prosperity of the Church. The prosperity of the Church is apparent to her enemies. Verse 10. Kings ought to know better than to convene councils to op- pose the intentions of God. Such con- duct is: — 1. Daring. 2. Reprehensible. 3. Ruinous. 4. Ineffectual. The end and design of the council was : — i. To prevent the numerical in- crease of Israel. ii. To enfeeble the military power of Israel, iii To detain the Israelites in permanent bondage. Wicked rulers encourage all under them to set against the Church. Policy and strength are combined in the world to vex God's people. The design of worldly wickedness is to keep God's Church from growing. It is usual with worldly powers to euspect God's people of treachery. Sinful rulers project wars, and then blame the innocent for them. Worldly powers ai'e solicitous that God's Church may not get out of their hands. ... Earth and Heaven are fre- quently in conflict '^ver the Cluirch. It has been the [»oMcy of tyrants t*» represent the Cliurch as dangerous. Cunning the worst, the most degrad- ing, and unsuccessful policy of kings Kindness is the most effective argu- ment. Had the new king shewn sym- pathy with tlie Israelites, they would have become his willing allies in war, his obedient citizens in peace ; whereas now they are his most inveterate ene- mies. A cunning policy is a losing one. Verse 11. The taskmasters of the world: — 1. Sin is a taskmaster. 2. The rich are often taskmasters. 3. The am- bitious are often taskmasters. These taskmasters are : — i. Authoritative ; " They did set oter thee." ii. Painful; "To afflict thee." iii. Inconsiderate; " Burdens." That God allowed his people thus to be enslaved and afllicted: — 1. A mys- tery. 2. A problem. 3. A punish- ment. 4. A discipline. God can make a nursery for His Church anywhere. God knows where to put His Church to school. ... God knows the best pre- paration for the future of the Church. The Church must not measure the love of God towards her by the afflic- tion she endures, but by His purpose therein. Subtle counsels against the Church soon bring forth cruel practices. Verse 12. Moral growth proportion- ate to affliction. 1. This is true of in- dividual moral character. 2. This is especially true in the developement of the Church. Why does persecution and trial oper- ate thus : — 1. To manifest the love of God towards His Church. 2. To mani- fest the power of God over His enemies. 3. To fulfil the promise of God made to the good. 4. To manifest His pro- vidence towards the Church. 5. To strike terror into the hearts of tyrants. 6. To manifest the divinity of truth, and pure moral character. God can soon find taskmasters to afflict an idolatrous church- HOMILETIC COMMENTARY: EXODUS. chap. i. Tyrants find grief where they Welcome, bondage ! if it is only expected joy. accompanied by increased moral energy. God is with the Church, even in her As the ground is most fruitful that bondage. is most harrowed. The walnut-tree The land of shelter becomes the bears best when most beaten. Fish house of slavery. thrive best in cold and salt water than The place of our satisfaction may in warm and fresh [Trapp]. The soon become the scene of our affliction. Egyptians were grieved : — 1. Because The divine chastisements tend more their plots were a failure. 2. Because to growth than to destruction. ... All tlieir cruelty was unavailing. 3. Because true growth and progress are character- they had exasperated an enemy they rsed by pain. ... Comfort and sorrow, could not subdue. ... Half the grief of growth and slavery, are made to unite the world is occasioned by the failure in the discipline of the Church. of wicked and cruel purposes. MAIN HOMILETICS OF THE PARAGRAPH.— Verses 13, 14. The Despotism of Sin. I. That it commences by suggesting a small tribute to the sinner. The Egyptian King, no doubt, suggested to the Israelites that great advantage might arise to them if they would enter into certain engagements or investments under his authority. This they did — paying heavy tribute — which they were unable to meet — and so placed themselves in his power. 1. Sin generally commences its tyranny by suggesting the probability of gain under its rule. It wins us by the hope of a good investment — whereby we may secure wealth — prosperity — fame. But when we commence to work out the contract we find that we have been lured by a false hope — a deceptive promise. We find ourselves involved in difficulties — numerous — complicated — depressing — ever increasing — until we are reduced from the position of tenant to that of slave. Never enter into any bargains with sin. They are sure to end in woe. They promise liberty — they give chains. The world is a great prison-house full of the dupes of sin. (1.) Sin is cunning. (2.) Sin has many counsellors. (3.) Sin has many agencies. You are not a match for it. II. Til at it succeeds in getting the sinner completely witliin its power. The Egyptians succeeded in getting the Israelites completely under their authority 1. Sin gets the sinner under its rule. It makes him obey the laws of hell. It makes him work tiie purposes of Satan. He must violate every holy instinct of his nature. He must reject the counsel of the Infinite. He becomes a subject of the infernal realm of being. 2. Sin makes the sinner subject to its counsel. The Israelites were enslaved as the result of a national consultation between the Egyptian king and his near advisers. Satan holds a council in reference to the moral servitude of human souls — the sinner yields to the unjust and unholy requirements of his fiendish companions. 3. Sin makes the sinner responsible to its authority. The Israelites were responsible to the king of Egypt for the kind and amount of ser- vice they rendered. He made them feel obligated to build the house, and to serve in the field. So the devil tries to bring men to do his work as though they were obligated to follow his bidding, so completely is the soul brought under Satanic power. It is conscious of its burden. It has not the energy to cast it away. III. That itultimatelyimposes upon the sinner anintolerable servitude. 1. The servitude of a bitter life. How sad the lives of these abject Isi-aelites. Every day spent in unrequited toil — subject to heavy tribute — savage taskmasters — a fierce king — an envious nation — without hope of deliverance. Without free socip.l intercourse — without happy domestic life. Sin renders life bitter — destroys friendly companionships — breaks up family comfort. Fills life with grief. 2. The servitude of hard work. The Egyptians made the Israelites build cities, and attend in the fields. The devil gives sinners hard work to do. Sinners often work harder than saints. Their toil is far more exhausting and fatiguing. Nor 7 CHAP. L HOMILETIC COMMENTARY; EXODUH. are siuners recompensed for their toil ; Satan makes them build houses for other people I The unprofitableness — the folly of sin. 3. The servitude .'s degrading. The Israelites came into Egypt as a godly family, brought there by Joseph, who wjia distinguished as a God-fearing man. They were honoured by the king. They were respected by the people — Yet a few years afterwards they aie employed as field-ser- vants. What a transition in their position, and all because they yielded to the cunning allurements of a wicked king ! So sin brings men from respect to derision — from plenty to beggary — from moral rulership to servitude. Repulse the first attempt of Satan to bind even a golden chain around your wrist, for, when fastened, you will find the gold to wear off, and disclose a steel manacle that will bruiM your flesh. Sin degrades individuals — and nations. The Spiritual Bondage of Men. I. It was an entire and universal bondage. The dominion of the oppressor had no merciful limit, nor mitigation. Every Israelite in Goshen was the bond- servant of the Egyptians. The bondage of Satan knows no limit — no mercy : — 1. The understanding is depraved. 2. The will is perverted. 3. The affections are depraved. II. The Israelites under a severe and cruel bondage. III. The Israelites were in a helpless bondage. Every refinement of policy, every effort of power, every device of craft, was practised agaiiict them by the might and subtilty of a nation unrivalled in arts and arms. They coidd not escape of themselves. Satan has a close alliance with every appetite aud affection of our nature. Difficult to get from under his tyranny [BuddicovTi s Chi-istian Exodtis\. SUGGESTIVE COMMENTS ON THE VERSES. Verses 13, 14, The sufferings of pious as it is in evident opposition to Israel were rendered more intense: — the Divine providence, iii. It discards 1. As a punishment for their idolatry. all the claims of humanity. iv. It 2. To inspire within them a deep ends in its own defeat and overthrow, hatred toward Pigypt, so that through It is the cruel design of persecutors their perils in the wilderness they might to make God's freemen their slaves, not wish to return thither. 3. That the Wicked persecutors are the more prospect of Canaan might animate and rigorous to those whom God favoureth. refresh their souls. 4. That after such Some men take a delight in making excessive and unpaid labour they might the lives of God's people miserable, fairly spoil the Egyptians on their de- Men are slow to be taught that, by parture. 5. That they might be arous- their mad schemes, they are fighting ed to earnest prayer for deliverance. against God. 6, That the power and mercy of God By the work of this bondage the Is- might be more forcibly displayed in raelites, getting instructed in civilized their freedom. Here is a true picture life, were being prepared for their future of tyranny : — i. Its rigour increases home, with failure, ii. It becomes more im- MAIN HOMILETICS OF THE PARAGRAPH.— Verses 15—21. High Social Position used for the Fuutherance of a Wicked Purpose. I. That sometimes high social position exerts its authority for the accomplish- ment of a wicked and cruel purpose. (Verse 15.) 1. The king commands the mur- der of the male children of the Israelites. What could be more diabolical than this? They were to be murdered in tlie birth. They were innocent of any plot against the Egyptian government. They had in no way injured the country — yet they are to be put to death — almost before their first experience of life. None but the king dared to have uttered such a cruel mandate. Kings seem to have an idea that they can do what they like. What an abuse and degradation of regal power. It is this kind of thing that brings them into contempt. EOMILETIC COMMENTARY: EXODUS. CHAr i. 2. He seeks to accomplish this hy hrnnging the innocent into a participation of his murderous deed. These Hebrew midwives were of godly moral character. They feared Jehovah ; they sympathised with the enslaved Israelites ; they had no thought of doing their comrades any harm ; as for murdering the offspring of those whom they attended in childbirth, the very suggestion was most revolting to them. Thus, the king tries to enkindle within the hearts and mind.s of these midwives the same envy, and unholy thought that occupied his own. It ia almost unpardonable to suggest sin to those that have no previous occasion for, or idea of committing it, and especially wiien the suggestion is rendered authorita- tive by power and national supremacy. This suggestion was not only cruel and murderous., but it was subtle. In this way the king would be concealed as the murderer. It would be done by the midwives, and they even would not be de- tected in the act. Thus many simple lives would have been plunged into awful crime — and innocent victims would have suffered for the guilty. Tyrants are generally cowards, and seek such means for the accomplishment of their designs as are more likely to involve others than themselves. II. When high social authority is used to further a wicked design we are justified in opposing its effort. (Verse 17.) 1. We are not to do wrong be- cause a king commands it. Many weak-minded people will do anything a king tells them. They think what he says must be right ; they are flattered by his personal attention to them ; they are awed by his pomp and splendour ; they are bribed by his offer of reward (the king would no doubt promise these mid- wives ample recompense). When the highest personage in the realm needs an accomplice to aid in an evil deed, never help him, however humble or poor your station in life may be. It will be your ruin if you do ; he will soon want to dis- patch you, to shield himself from the possibility of detection. Right is the supreme monarch of the soul, and claims obedience before any temporal power. To oppose murder, when advocated by a king, and when it could be accomplished unknown •^and when, if known, would win the applause of a hostile nation, is heroic — benevolent — divinely reivardable^ and is the duty of all who fear God. 2, Stich opvosition must embody the true principle of piety. The midwives feared God — more than they did the king. This opposition to the cruel intent of the monarch was not obstinate, but it was the outcome of a conscience influenced by the Divine Spirit. We must always reject the idea of sin in a pious spirit — from Christian motive. 3. Such opposition will secure for us the Divine protection. The king summoned the midwives to himself again. He asked why they had neglected his command. They replied fearlessly. No harm came to them. God will protect brave souls that dare to defy a wicked king. III. That for such opposition we shall be Divinely Bewarded. 1. God dealt well with the midwives. 2. God made the midwives houses. 3. Moi lose nothing by serving God in preference to a cruel king. SUGGESTIVE COMMENTS ON THE VERSES. Verse 15. Sin often brings men in- humble women may be more than a to companionships that otherwise they match for the great king of Egypt. No would despise. influence, how obscure soever, is to be It is a mercy that tyrants are often treated with contempt \^City Temple.} dependent upon others, of more tender Verse 16. When burdens do not sympathies, for the accomplishment of effect the will of tyrants on the Chui'ch, their designs. murder shall. The plan of murder is not so easy Cruelty on the first onset seeks to after all ; there are persons to be con- shed blood by subtilty. suited who may turn round upon us. Tyrants will make helps for life to and, on some ground, deny our au- be instruments of death — midwives thority. What if the midwives set to be murderers. themselves against Pharaoh ? Two Bloody powers suborn either such as 9 CDAP. L HOMILETIC COMMENTARY: EXODUS. be of the Church, or strangers to de- stroy them. Subtle tyrants order the best oppor- tunity at first, to liide their cruelty. It is devilish to set a tender soul upon such bloody designs \_Hnghes~\. Satan, in all his instruments, hath always aimed at the death of Israel's males [Hughes]. No greater argument of an ill cause than a bloody persecution \Trapp\ Why were the males to be put to death? — 1. Because they were the most capable of insurrection and war. 2. Because the Israelitish women were fairer than the Egyptian, and so might be kept for the purposes of lust. 3. Because the Israelitish women were industrious in spinning and needle- work, and so were kept for service. Verse 17. The tyrant-projects of a wicked king may be thwarted by the piety of his subjects. God has instruments in the world to aid His Church, as well as to perse- cute it. Religion will deter men from the most terrible sins. God gives courage to timid souls, to enable them to resist kingly wrong. God makes them save life whom men appoint to destroy it. The good hand of God doth keep the males, or best helps of the Church's peace, when persecutors would kill. Still the conflict rages between God and the tyrant king. On which side are we found ? Those who fear God are superior to all other fear. When our notion of authority terminates upon the visible and temporary, we become the victims of tickle circumstances ; when that no- tion rises to the unseen and eternal, we enjoy rest amid the tumult of all that is merely outward, and therefore perish- ing. The men who fear God the most save their country. Tiiey make little noise, they hold no open-air de- monstrations. All great workers in so- ciety are not in the front \CHij I'emple]. Verse 18. That tyrants are some- times disappointed in those whom they expected to f ullil their designs. 10 That tyrants can call those who dis- appoint them to account : — 1. In anger — the king was in a rage that his pur- pose had failed. 2. In disquietude — the king was perplexed as to the issue of Israel's growth. 3. In astonish- ment— that two women should have set at naught his royal commands. He did not know the great force of true womanhood. Verse 19. Faith in God enables men to give a reason for not doing wrong. Tyrants are foiled by little instru- mentalities in their efforts to destroy or injure the Church. God can make His persecuted crea- tures more lively and strong to bear than others. ... Religion fires a timid soul with heroism. Verse 20. Persons who are instru- mental in the saving of human life are pleasing to God. Persons who render ineffective the designs of a tyrant, and preserve the Church from harm, are Divinely blessed. All who fear God will be favourably dealt with — now and hereafter. They who serve God serve a good master. Was God indifferent to the character and claims of the midwives who bore practical testimony for Him in the time of a nation's trial ? His eye was upon them for good, and His hand was stretched out day and night for their defence. They learned still more deeply that there was another King beside Pharoah ; and in the realization of His presence Pharoah dwindled into a secondary power, whose breath was in his nostrils, and whose commands were the ebullitions of moral insanity. No honest man or woman can do a work for God with- out receiving a great rewai'd [City Temple], There are times when nations are called upon to say " No," to their Sovereigns. Such times are not to be sought for with pertinacious self-asser- tion, whose object is to make itself very conspicuous and important ; but where they do occur, conscience is to assert itself with a dignity too HOMILETIC COMMENTARY: EXODUS. CHAP L calm to be impatient, and too righteous to be deceived \_City Temple]. The Church must grow, even though the king seeks its death. Verse 21. God makes sure houses for the sons of His Church w^hen per- secutors destroy them [Hughes]. Our reward is proportionate to our fear of God. MAIN HOMILETICS OF THE PARAGRAPH.— Verse 22. The Last Edict of a Tyrant King, I. It was public in its proclamation. 1. Eow men advance from one degree oj sin to another. The last murderous intention was only made known to two mid- wives ; it was private — it was subtle. This is public; this is unconcealed ; he fearlessly and untremblingly announces himself as the murderer of all the males of Israel, II. It was cruel in its requirements. 1. It ivas an edict requiring the death of the young. Why should a tyrant king fear the infant sons of Israel ? — He knew that they would be his enemies of the future if spared. There is a power m young life — it is the hope of the Church — the terz-or of despots. If the world only gets hold of the young, the Church will soon cease its growth. SUGGESTIVE COMMENTS ON THE VERSE. "Verse 22. A very easy plan, was it not ? Whom you fear, destroy ; that is a brief and easy creed, surely. This was turning the river to good account ; it was a ready-made grave. Pharaoh did not charge the people to cut the sod, and lay the murdered children in the ground ; the sight would have been unpleasant, the reminders would have been too numerous; he said, "Throw the intruders into the river : there will be but a splash, and the whole thing will be over. The river will carry no marks — will tell no stories — will sustain no loadstone — it will roll on as if its waters had never been divided by the hand of the murderer ! " All bad kings have feared the rise of manhood. No- thing better than murder occurred to the mind of this short-sighted king. He never thought of culture, of kind- ness, of social and political develop- ment ; his one idea of power was the shallow and vulgar idea of oppression \_City Temple^. An unkingly argument used for an unkingly purpose. Bloody powers desire to make execu- tioners enough to destroy the Church. Persecuting kings do not entreat, but command their people to be instruments of cruelty. God suffers persecutors to go to the utmost of then- appointed bounds. ILLUSTRATIONS FOR CHAPTER L Verses 1 — 6, As trees growing in the wood are known — some by difference of their trunks, and some by the prt)perties of their branches, leaves, flowers, and fruits ; but this knowledge is had of them only whilst they stand, grow, and are not consumed ; for if they be com- mitted to the lire, and are turned into ashes, they cannot be known. It is impossible that, tv'hen the ashes of divers kmds of trees are 3i)ingled together, the tall pine tree should be discerned from the great oak, or the mighty poplar from a low shrub, or any one tree from another : even so men, whilst they live in the wood of this world, are known — some by the stock of their ancestors, some by the flourish- ing leaves of their words and eloquence, some in the flowers of beauty, and some in the shrub of honesty, many by their savage ignorance, and some by their kindness ; but when death doth bring them into dust, and hath mixed all together, then their ashes c.innot be known — then there is no differeni'e between the miuhry princes of the wmld and the poor souls that are not accounted of \_Candray\. 11 CHAP. n. HOMILETIC COMMENTARY: EXODUS. Verses 8 — 11. If the mountains overflow with waters, the valleys are the better ; and if the head be full of ill-hnmours, the wh>>le body fares the worse. The actions of rulers «re most commonly rules for the people's actioi s, and their example passcth as current as their coin. The common ])eo|Je are like tcinpere;! wax, easily receiving impressions from the seals of great men's vices ; they care not to sin by prescription and damn themselves with authority. And it is the unhappy privilege of greatness to warrant, by example, others', aa well as its own sins, whilst the unadvised take up crimes on trust and perish by credit [Hard- ing's Sermons]. Verse 11. As we say of fire and water, and as the Romans said of Caligula, " Nemo melior Bcrvus, nemo pefor domjiiu^," we may say of the Ch'irch's enemies — "They are very bad masters, executing their own lusts and cruelty against God's people, yet very good servants, if the Di\'ine hand makes use of them for the Church's service;" just like the good hus- bandman, who makes use of briars and thorns which, though they be fruits of the curse, and cumber the ground, yet be vnl\ suffer them to grow in hedges, that he may make them a fence unto his fruitful ground [Stricklanif]. Verse 12. Even as the palm-tree, the more it is laden and pressed dovra, the more it grow- eth and strctcheth out, or spreadeth its boughs in length and bre.adth : so, likewise, the Church, the more she is persecuted and nfflict- ed, the more force, courage, and liveliness she tiikerli to herself. Like as roses and lilies are rcciisiomed to fi lurish and to increase among ihonis : 60 is ilii^ a common thing for the Church to flourish in tlie midst of persecutions. Verso 17. — The cDTis-rifnce, that sole monarchy in man, Owinjr allegiance to no earthly prince ; Made by the edict of creation free ; Made hacred, made above all human laws, Holding of heaven alone ; of most divine And indefeasible authority iPollock}. Verse 22. There is a woful gradation in sin. Ab mariners, Dotting sail, lose sight of the shore, then of the houses, then of the steeples, and thon of the mountains and land ; and as those that are waylaid by a consump- tion Srr-t lose vigour, then uppotite, and then colour; thus it is that sin hath its woful gra- dations. None decliDB to the worst at first, but go from one degree of turpitude to an- other, until the very climax is reached. CHAPTER II. /RmcAL Notes. — 3. Bulrushes] The well-known Eg. papyrus or paper-reed. 4. Stood] "Sta- tioned herself." 6. She saw the child] This verse is surpassingly delightful for simple vivid- upss, when rendered in oriental fashion : •' And she opens, and beholds him — even the child , and lo ! a boy, wocping I " 9. Take] More exactly: "Take away." Prob. not said with aver- sion, but prompted by the child's danger and her own prudence. The time was not yot come for M. to be called "the son of P.'s daughter." 10. Moses] Heb. Mosheh (pV^TD): if of Hob. origin, undoubtedly an active — not a passive — participle=" drawing out," not "drawn out." There is no difficulty in this. The starting point of the naming is from the net of " drawing :'" the passive "being drawn " wd. necessarily be implied. But the ac^<■l•e touches God's provi- dence at two points instead of one,— the "drawing" of the individual son "out" of the Nile, and the "drawing " of the national son {Hos. xi. 1) « out" of Egypt: Johovah " drew out" M.* by Pli.'s daughter, and Is. by M. While preferring the derivation just named, we need not de- cisively reject that adopted by some scholars, after Josophu.s, from the Coptic=" Water-saved." It is certainly striking, that whereas " Mo " in Copt. sigs. " water," Ph.'s d., according to this ver., laid stress on the water: — lit. "Out of the waters did I draw him." Thus'^rich in resources, we can assure Fiirst that we see no reason why the etymol. given in Ex. ii. 10 shd " not be taken seriously " : certainly we need not give it up for his conjecture, that M. is="8on of Osiris ! " 18. Eeuel] It is common to say that R. is=" God's friend " (Ges. Dav.) ; but the theory of Fiiist that the giving of these " EI-" names (and others) was a sort of worshipful recognition of Divine Providence, leads him to modify the rendering of the combined roots to I' El is friendship." We have jjaid some little attention to this theory in its results on the mean- ing of Bible names, and deem it well worthy of further consideration. 21. Zipporah] Here we come iipon a pleasant touch of human nature. This name sigs "little bird " fcf. Scottish rouna It, .^ee C. A. ch. iv. 24.26. Between the "well " and the "mountain " we have years of domt'.^ti? history spanned over with two or three hints. At least, let us make the best of these. 12 HOMILETIC COMMENTARY: EXODUS. chap. n. MAIN HOMILETICS OF THE PARAGRAPH.— Verses 1-i. The Birth of Moses. I. As occurring of noble parentage. 1. They were of moderate social position. Amram. the father of Moses, was the son of Kohath, who was the son of Levi. He espoused Jocliebed, who was also of tlie tribe of Levi. Tlicy had three children, Aaron, Miriam, and Moses. Josephiis says that Amram was of noble family. Not much is known about him. The social position of a child has a great influence upon its life — education — habits — and associates. Many sons rise higher in social grade than those who gave them birth — either through fortune — Providence — or industry. Moses was taken to be the son of a monaich'a daughter. lie was to become the supreme Lawgiver and Ruler, not merely of a vast nation, but of tlie moral life of the world. 2 They loei-e of strong parental affection. They took great notice of their children, especially of Moses. The mother thought him a goodly child. This was mother-like. She was anxious for the safety of her infant. Hence she tried to evade the cruel edict of the king. She concealed him in the house. Then she hid him on the waters of the Nile. She may have had a strange presentiment that her young child was destined to be connected with the fortunes of Israel. This oiade her solicitous for his pre- servation. Few mothers but would have acted likewise. Would that mothers were as anxious for the moral preservation of their offspring as for the physical. Many mothers will hide their children from a tyrant king, who would not con- ceal them from a wicked companionship. There are many edicts for the moral shmghter of the young — the edict of a wicked press. Parents should hide their children therefrom. 3. They were of good religious character. " By faith Moses, when he was born, was hid three months of his parents." (Heb. xL, 23./ Thus the parents of Moses were truly pious. They had faith in the unseen Jehovah — not weak — lifeless — inoperative — but powerful — so tliat it influenced their life — in its most tender sphere — in its most sacred relations — in its briglitest hopes — in its truest joys — it made them willing to give up their child to the guardianship of the Nile — nay — to the guardianship of God. Here is a pattern for parents. Have such faith in God that you can trust — even your children — in the most perilous circumstances of life —to His care. Such trust on your part may enhance their temporal good — it may put them in the way of a monarch's daughter. Many a child has obtained social position through the piety of his mother. Happy the infancy that is linked to the providence of God by a mother's faith. We cannot tell how much the faith of the parents had to do with the future of their child. Faith in God is the preserving influence of a threatened life — physically — morally — • eternally. II. As happening in perilous times. 1. When his nation was in a condition of servitude. That this servitude was severe— exacting — grievous- disastrous — murderous — is evident from the last chapter. Thus Moses was not born to freedom — to comfort — but to unrewarded toil — and unmitigated sorrow. His earliest experiences would be of cruelty and degradation. It seems a pity, and an injustice, that young children should be born to slavery. 2. When a cruel edict ivas in force against the young. How were the parents of Moses enabled to conceal him from the oflicers of Pharoah ? Given a loving mother — a kimlly providence — we cannot wonder at the result. III. As involving momentous issues. 1. Issues relating to the lives of individuals. Ihe birth of Moses made Miriam a watcher — gave her an introduction to a king's daughter — and has given immortality to her name. It brought Aaron into historical prominence in relation to the Exodus of Israel, inasmuch as Moses lacked the eloquent tongue possessed by his brother. TJie lite of Mosea touclied thec^e names into fame, 13 nOMILETIC COMMENTARY. EXODUS. gave them an impulse, invested them with a greater meaning than otherwise they would have had — they derive lustre from his work. 2. Issues involving the freedom of an enslaved people. That ark upon the Nile waters contains a power that shall break the fetters of Israel — and lead tlie nation to a land of promise. Infant lives are linked much more to the interests of freedom than of serfdom. People are little conscious of the instrumentalities that are to give them liberty. Tlie free- dom of a kingdom may be involved in the birth of a child. We know not the influence one infant life may have upon a nation. 3. Tsmes relating to the destiny of a proud nation. Tliat child — the object of a mother's care — of a sister's vio-ilance — will one day be the occasion of a monarch's fear — torment — overtiirow. Now the Nile carries on its tranquil waters a power that shall defeat tlie Pharaohs. The erlict is vain. The slaughter of the young is useless — One has escaped the horrid massacre; that is enough! Egypt is in peril. Israel may strike her first note of freedom. In the life of one child there may be wrapped up the destinies of an Empire. The potentiality of infant life! IV. As exliibiting the inventiveness of maternal love. 1. In that she devised a scheme for the safetj/ of her child. The mother was more clever than the tyrant king and his accomplices. Tyranny is too calculating to be clever. Maternal love is quick, and spontaneous in its thought, and sees a refuge where tyrants never suspect. The refuge chosen was unlikely — carefully selected— vigilantly guarded — evidently sufficient. She was amply repaid. Only a mother would have thought of it. V. As eluding the edict of a cruel king. The mother of Moses was justified in eluding this edict— because it was unjust- -murderous — it did violence to family affection — to the laws of citizenship — and to the joyful anticipations of men. SUGGESTIVE COMMENTS ON THE VERSES. Verse 1. Providence is preparing good, while wickedness is working evil to the Church — Times, tribes, and per- sons are appointed by God, by whom He will work good to His people. In the desolations of the Church's seed, God will have His to marry and continue it. Tribes cursed for their desert, may be made instrumental of good by grace. Marriages are always to be accounteil lawful by God's will revealed about them. The greatest instruments of the Cluu'ch's good, God ordereth to bring in the common way of man. The Divine Being orders instruments of salvation to be born in times of affliction. Verse 2. No policies, or cruelties of man, can hinder God from sending saviours to the Church. God uses instrumentalities in accom- plishing the freedom of the slave, and the welfare of the Church. God makelh sight serviceable to faitli for preserving Hie own. " She 6a vv." 14 That infant life sometimes contains the prophecy of its future. Faith hides the child it wishes to save — 1. As evidence of a holy courage. 2. As using means to secure its end. 3. As manifestirig a sacred skill. 4. As embodying the germ of a brilliant hope.. ..Discretion is not cowardice. Pharaoh's laws were against all the laws of nature, or, more properly speak- ing, against the laws of God; and nature was slowly working against Pharaoh ; he had made God his enemy. Against these laws of Pharaoh a mother's heart revolted [F. W. Robertson.'] In many cases in the scriptures you find the enemy seeking by death to interrupt the current of divine action. But, blessed be God, there is something beyond death. The entire sphere of divine action, as connected with redemp- tion, lies beyond the limits of death's domain. "When Satan has exhausted his power, then God begins to show Himself. Tlie grave is the limit of Satan's activity ; but there it is that divine activity begins. This is a glorious truth. Satan has the power of death ; but God is the God of the HOMILETIC nOMUF.NTARY: EXODUS. CHAP. n. living ; and He gives life beyond the reiich and power of death — a life which Satan cannot touch [C.H .M.'] Death is often the edict of man, when life is the promise and ordination of God. Verse 3. That the loving ingenuity of a mother has its limit ; *' She could no longer hide him." The divine Providence is the refuge of a good, but perplexed parent. In times of extreme difficulty it is well to venture upon the providence of God [^IJem-y and Scoti\. God teaches the good the best way of saving those by whom He intends to deliver His Church. Tyrants use the river for a grave; God uses it as a cradle for infant life. Reed and slime, and pitch and flags, shall preserve God's darlings at His pleasure. The mother of Moses laid the ark in the flags by the river's brink. Ay, but before doing so she laid it on the heart of God ! She could not have laid it so courageously upon the Nile, if she had not first devoutly laid it upon the care and love of God. We are often sur- prised at the outward calmness of men who are called upon to do unpleasant and most trying deeds ; but had we seen them in secret we should have known the moral preparation which they underwent before coming out to be seen of men \City Temple] . Verse 4. An entire familj' moving within the circle of an infant's life. Faith always waits to see the issue of events. Society needs watchers as well as workers. Had we been passing the spot at which the sister of Moses took up her position of observation we might have condemned her as an idler stand- ing there and doing nothing. We should be careful of our condemnation, seeing how little we know of the reality of the case. In doing nothing^ the girl was, in reality, doing everything. Mark the cunning of love. The watcher stood afar off. Had she stood quite close at hand, she would have defeated the very object of her watching. She was to do her work without the slightest appearance of doing it. (City Temple.) The beautiful ministry of a youthful life — 1. Loving. 2. Cautious. 3. Obedient. 4. Reflective. 5. Cour- teous. 6. Successful. The mother remained at home, shewing — 1. The dignity of her faith — she could wait away from the scene of trial. 2. Her supreme hope in God — the issue was to be divine. 3. Her happy confidence in her little daughter — children do their work better when they feel that they ai'e trusted with it entirely. How many brothers would be kept from moral injury and peril if they were thus guarded by a loving sister. MAIN HOMILETICS OF THE PARAGRAPH.— Verses 5-9. The Providence of God in Relation to the Youno. It is a great mercy that there is a kindly, and special Providence resting upon the lives of young children. They are so helpless — thoughtless — so constantly exposed to danger — in the home — in the street — in the school — that, but for the divine care they would come to woe. God is very near to infancy and childhood — much nearer than many imagine. I. As rescuing them from the peril of unhappy circumstances. 2. Moses was rescued from murder — in the Egyptian palace he was safe. 2. Moses ivas rescued from slavery — in the Egyptian palace he was free. It sometimes happens that young children, from the circumstances of their birth, are placed in peril — by orphanage, at a disadvantage in the race of life — these are especially under divine protection. II. As ensuring an education necessary to fit them for their future engagements. 1. As the son of Pharaoh's daughter, Moses had the opportunity of a good scholastic education. Had Moses re- mained at home, had his nation been free, he might have had a moderate education — but certainly not so liberal and advanced as he got in Egypt, the very seat of learning. Thus, Providence placed him in the best school of the day. So it very often happens that God, in some remarkable manner, places a good education at the disposal of children of unfortunate circumstances, who otherwise would grow up 15 CHAP. n. HOMILETIC COMMENTARY: EXODUS. ignorant, and nntit for tlie duty of life. Providence attends to the education of young children much more than many of us imagine. 2. As the son of Pharaoh's daughter he would be prepared to undertake the freedom of his nation. Mere book knowledge is the poorest — and least useful Men require another education than that of the academy. They need to be trained in the meaning of life. Especially was this needful to Moses. Hence the discipline of the court was as necessary to his future usefulness as that of the school. In the palace he saw, in all its force, the tyranny of the king — the degradation of Israel — and the prowess of the nation lie would have to combat. This, pre-eminently, was the school of his life, and he was made its scholar by Providence. So, many desti- tute young men are educated by Heaven — not merely in the facts of history and science — but in the duties that pertain to their distinct avocation, whatever it may be. IIL As employing the most unlikely agency. The tyrant's daughter was the means of rescuing Moses from peril, and of educating him for his future calling. Unlikely means : — 1. Because her father had issued an edict for the death of all Israelitish children. All the newly-born children of Israel were to be thrown into the river. So Pharaoh had decreed. Yet his daughter saves, and educates the very child that is to prove his overthrow. The tyraut is defeated by his own daughter. How thoroughly wicked men are in the hand of God. So, young children of unfavourable early circumstances are often educated by the most unlikely instru- mentalities. 2. Because it appeared unlikely that a royal daughter should wish to adopt the son of an Israelite. All hearts aie in the divine hand. God can direct our sympathies to the most unlikely persons, and objects. He can put those who need our help into such an attitude that our pity must be awakened. Tlie babe ■wept. These tears overcame all the improbabilities of the case. Providence uses instrumentality in the accomplishment of its purpose. IV. As employing the most efficient instrumentality. 1. The mother of the boy — who could better teach him the wrongs of his country than she — that hundreds had suffered the fate he had managed to escape — the slavery of his people — the tyranny of the king — and that during the most sensitive time of his life. His mother instructed him during the earliest days of his youth — her instruction would, therefore, be enduring — hence he would go to the Egyptian court with a knowledge of his country's woe — and of his father's God. His murder of the Eg}^tian was the outcome of the former. His choosing to leave the royal court was the result of the latter. " By faith, Moses, when he was come to years, refused to be called the son of Pharaoh's daughter." 2. The daughter of the king. Under no other tuition could he have gained a better preparation for his work of the future. Here he would learn sympathy with the oppressed — hatred of the oppressor. When Heaven undertakes the education of a life — it does so thoroughly and completely. V. Aa requiring the utmost human effort possible. 1. His mother did the best for Moses that she could. She did not put him on the Nile directly he was born. She had tlie power to conceal him under her own care then. But when all her means of self- help were exhausted, then she gave him into the Divine care. So, as a rule, God does not educate the childi-en of indolent parents. He moves in the line of the motlier's best effort. When she has done her best — put him on the rivor — not forgotten him — prays for him — then God will send Pharaoh's daughter to save, and educate tlie boy. 2. His mother was judicious in her conduct totoards Moses. She did not let maternal affection endanger his safety — her motlier's heart no doubt wished to keep him at home longer — had she done so, the officers of the king might have found him. Many parents ruin their children by excess of love. Moses was placed on the Nile at the right time — she was a wise mother — regarded his welfare — sacrificed her own feeling — at tliis point the safety of JNIoses com- menced. Let parents do their best for the safety of their children — physically — morally — in wisdom — and Providence will find the means for their temporal— and eternal rescue — education — destiny. VL As peifectly consistent with the free agency of individuals. The daughter of the king undertook the training of Moses 16 BOMILETIC COMMENTARY: EXODUS chap n. at the suggestion of her own sympathy — under a perfect knowledge of the case — there was no coercion brought to bear upon her. The providence of God uses willing instrumentalities. This Cra.dle on the Waters teaches :— I. The power of young life to endure hardship. (Verse 3.) The mother of Moses made an ark, in which to put her boy, and then placed him on the waters of the Nile, There are few mothers in these days who would put their babes in such a cradle, much less on the waters of a river. Tliey wrap them up — they give them medicine — they treat them as thougli they had only got a spark of life in them ; such codling treatment is foolish — unhealthy — the bov will be far more healthy out on the Nile. Young children are stronger than we imagine — the vital principle in them is not so easily put out. There are few, in these days, who begin life under the same condition as Moses — it would be better if there were more. II. The use that one member of a family may be to another. (Verse 7.) The sister of Moses was equal to the occasion ; her love for her in- fant brother carried her through the difficulties of her duty. She was not timid at approaching a king's — a tyrant's daughter. She knew when to make her sug- gestion— God told her anxious heart — the babe had wept — the womanly instincts of Pharaoh's daughter" were touched, " she had compassion on him" — at this moment Miriam stepped up, and suggested the need of a nurse — she was wise beyond her years ; the idea was accepted — the boy's mother was fetched, and received the commission of nurse, with the unnecessary promise of wages. IVIiriam must have had a good home training ; she appears in the scene as a bright — happy — ingenious — loving girl. Thus we see how the younger ones of a family can help each other in their perils — necessities of life. And very extensive this help may be in its influence. Miriam, in helpiug Moses, ren- dered possible the freedom of her nation. The little kindness shewn by a sister to a bi'other may have an unexpected effect upon thousamls. Thus we see the loving dexterity of a little girl. III. The pathetic mfluence of a babe's tears. (Verse 6.) There is a great power in tears ; they are tokens of sorrow — weakness — helplessness ; but they are potent — they invite help — they especially touch a woman's heart — they defeat a monarch's cruelty — they aid the intentions of Heaven — they prophesy the sorrows of the future — they render welcome the tearless home. The tears of Moses won the compassion of the Monarch's daughter ; they were a fit emblem of his nation's grief. She was per- haps unmoved by the story of Israel's bondage — it was old — as she might think deserved; but the tears of Moses were new — pathetic — were concentrated upon the tender sympathies of her nature. They conquered. Many are moved by the sight, or record of personal grief, who can look unmoved upon a national calamity. So inconsistent ai"e we in the bestowal of our sympathy. III. The sensitive co- science of a tyrant's daughter. '' This is one of the Hebrew's children." (Verse 6.) She needed no voice to tell her to whom the child belonged, the silent monitor within was sufficient. Tyranny does not necessarily run from father to daughter; many a cruel parent has a tender-hearted child. The command of conscience is more authoritative than that of a king — a father. She saved the chUd — all honour to her memory. SUGGESTIVE COMMENTS ON THE VERSES. Verse 5. Divine Providence some- braced by the wide scheme of Divine times unites the utmost peril with the Providence, best means of safety. Tender-hearted women are generally Divine Provideuce sometimes uses honoured by, and entrusted with, the the most unlikely agency for the work- finding of those who are to be the ing of its holy purpose. world's patz'iots. The pleasures of individuals are em- Divine providence generally uses an 0 17 CHAP, a UOMtLETIC COMMENTARY: EXODUS. instrumentality that is completive: — 1. Saw the ark — many see objects of pity, but do nothing more. 2. Took the ark — practical side of pity. 3. Or- dered a nurse. 4. Welcomed the child to her own home. The renewed mind enjoys one of its sweetest exercises while tracing the Divine footsteps in circumstances and events, in which a thoughtless spirit sees only blind chance or rigid fate [C. H. M.] Verse 6. — I. The claims of the orphan. 1. The first claim on her compasxion was the claim of infancy. ''She saw the child." That BcntoDce contains an argument. It was an appeal to the woman's heart. Rank, caste, nationality, all melted before the great fact of womanhood. This feeling was spontane- ous. She did not feel compassion because it was her duty, but because it was her nature. God has provided for humanity by a plan more infallible than system, by implanting feeling in our nature. 2. Consider the rfe- gradation of the child's origin. " Hehiews' children." The exclusivenoss of the Egyp- tian social system was as strong as thut of the Hindoo — slave — enemy — to bo slain. Princess brought up with these ideas. She was ani- mated by His Spirit who came to raise tha abji'ct, to break the bond of the oppressor. 8. The last reason we find for this claim icas its unprotected state. It wept ; those tears told of a conscious want— the felt want of a mother's arms. II. The Orphan's education. 1. It was a ntggestion from another. This woman brought up in luxury — had wann feelings — not know- ing how to do good — was to'd by another. Results of this training: — 1. Intellectualhj. He learned to ask '• Why " " the bush is not con- sumed." 2. In the moral part of his charac- ter we notice his hatred of injustice [_F. W. Holer tson\. Even a king's daughter is the richer and gladder for this stoop of love. Some of us have been trying to reach too high for our enjoyments; the blooming fruit has been biyond our stature; we have therefore turned away with pining and discontent, not knowing that if we had bent ourselves to the ground we should have found the happiness in the dust, which we attempted in vain to pluck from inac- cessible heights \_Citii Temple], The Church's children, though des- troyed by some, yet are pitied by others. The compassion of the daughter con- deu;:iS liie cruelty of the muuarch- 13 father. ... The child: — 1. The moment of its degradation. 2. The moment of its sadness. 3. The moment of its hope. 4. The moment of its unknown future. 5. Thf» moment of a mother's recompense. Verse 7. A good suggestion :— » 1. INIade at a proper time. 2. Made in a proper spirit. 3. Made for a proper purpose. Society would be enriched by many more good deeds if only Christian peo- ple would watch their opportunity, and suggest conduct to well-meaning but ignorant people. Are there not sorrows that enable us to overcome the petty difficulties of etiquette? \_City Temple]. If we really cared for lost children we could find ways of speaking for them in high quarters [City Temple]. Hebrew nurses are most desirable for Hebrew children. Where God moves the question for saving his little ones, he prepares an answer of peace. A mother the best guardian of in- fancy. "Verse 8. The Princess gave a prompt reply to the inqiury of the little maid. She did not promise to consider the sub- ject. If she had, the probabilities are that Moses would not have been res- cued from the waters of the Nile. God's Providence excludeth not man's prudence [Trapp]. Providence can bring a mother to nurse the child she had concealed, be- cause, through the edict of a cruel king, she could not longer keep it undetected in the liouse. ... When we save the lives of children we should see to their edu- cation afterwards. Verse 9. The king's daughter is made a mother, while the mother is made a nurse. " And the woman took the child and nur.sed it," What her self-control, in that hour of maddening excitement, cost, no tongue can tell. She took tlie cliilil as a stranger might have taken it, and yet her lieart was bursting with the very passion of delight. Had she HOMILETIC COMMENTARY: EXODUS. OHAP. n. given way for one instant, her excite- ment might have revealed the plot. Every th ng depended on her calm- ness. But love can do anything ! The great question underlying all service is a question not so much of the intellect as of the heart. We should spoil fewer things if our love was deeper \City Temple]. The power of a mother's love: — 1. To control its impulse. 2. To school its utterance. 3, To make self-denial for the good of her child. 4. To enter into the method of Provi- dence concerning the future of her boy. A beautiful pattern of self-con- trol : — 1 . Not arising from indifference. 2. Not arising from hard-heartedness. 3. But arising from the calm indwell- ing of faith. This mother a model nurse : — 1. Be- cause she taught her son to have sym- pathy with the slave. 2. Because she taught him to despise injustice (verso 12). 3. Because she taught him the folly of anger (verse 13). 4. Because sl.e taught him to defend the weak (verse 17). A mother the best nurse: — 1. Be- cause she has truest sympathy with the circumstances of the child's life. 2. Be- cause she is more truly concerned for the right developement of its moral character. 3. Because then she will have gladdening memories of its in- fancy and childhood. MAIN HOMILETICS OF THE PARAGRAPH.— Verse 10. The BiRxn of Moses and its Lessons. More wisdom and blessing may be got from the contemplation of the birth of a truly great man into the world than from the tracing of the mightiest river to its source. In following up this, you may have to ascend among "the everlasting hills;" in tracking a great soul, you must rise to God. All souls come from God. Some souls are broader mirrors, are greater lights tlian others, they disclose more fully the way from one eternity to another. Consider the man Moses, specially as illustrating God's method of raising up souls on earth for Divine use and service. I. God gives and sends them as they are needed, they have their appointment according to the times. Tlie reader of history cannot but see that the great parent Spirit creates and sends forth souls — of Teachers, lawgivers, deliverers, prophets, poets, kings — at the right time. There was need of Moses. See previous chapter. The greatest revelations come in the times of greatest need, that wo may be well assured whoso they are. The world owes much to little children, little children coming into it by God. II. That they may be fully trained and prepared for their work, they " are made like unto their brethren." Moses is bom a child of the people that he may be a true brother and saviour of his people. III. The very family and people that sought to destroy Israel are made instrumental in nourishiiig and rearing the deliverer of Israel and the avenger of his brethren's wrongs. God makes evil powers, evil men, evil counsels, and deeds servo Him, contrary to their own nature and intent, and when they have come to their highest pitch, work their own just retribution and overthrow. So Huss.Wickliffe, Luther, Melancthon, Calvin, Knox were trained in tlie monasteries and colleges of the Romish Church, to be the leaders in another Exodus out of Egyptian darkness and bondage. Injustice and cruelty are made to avenge themselves in the end. IV. In the raising up of the man Moses we have a most instructive exemplification of the doctrine and working of the Divine providence. God'a providence does its mightiest works through human hearts. V. In Pharaoh's daughter, and the part she takes, we have the proof that human nature, the human heart, is one ; and that all classes of mankind, all nations, are destined to become ouo in God's great saving plan. \_Pulpit Analyst.'^ SUGGESTIVE COMMENTS ON THE VERSE. Verse 10. Child-growth — physically — mentally — morally. 1 . Im portant to families — leaving home. 2. Inte- resting to strangers — Princess. 3. Im- portant to nations — Egypt. Cliild-nomenclature. 1. Perpetuating the memory of a cruel edict. 2. Perpetu- ating the memory of a loving mother. S. Perpetuating the memory of a kindly Providence. 4. Perpetuating the memory of a compassionate stranger. Home life exchanged for palace life. — 1. It would be at first unwelcome — ■ stranger. 2. It would gradually be- come a temptation — its gaiety. 3. It ■would forcefully become a discipline. Providence is pleased sometimes to raise the poor out of the dust, to set 19 CiiAF. IL nOMILETIC COMMENTARY: EXODUS. them among princes fPs. cxiii. 7, 8.) the Church's chiklren, may give them Under Providence, parents of tlie liberty of naming them. Church may be forced to give up their We have now the Church under state chikh-en to strangers. patronage— the patronage of a tender- Acts of pity from earthly powers to hearted prmeess. MAIN HOMILETICS OF THE PARAGRAPH.— Verses 11, 12. The Oppressor Slain ; or, a Wrong Way op Reproving Injury, I. There are many instances of cruel oppression in the world. Slavery is almost obsolete. We have not now to build treasure cities for a tyrant king. Our lives are not made bitter by unrequited labour. Yet the spirit of tyranny and injustice is not yet gone. 1 There is oppression in the commercial life of men. The rich smite the poor — the fortunate the unfortunate — the defrauder the honest tradesman. There are many scenes enacted daily in the commercial life of men in which we see "an Egyptian smiting an Hebrew." 2. There is oppression in the social life of men. Tlie haughty frown upon the humble — the lordly render servile the poor. 3. There is oppression in the political life of men. There is the oppression of an unjust king — of a politic statesman — of an unruly crowd — of an unrighteous edict. 4. There is oppression in the Church life of men. The man of little religion wishcsto dictate — to perplex — those who are more devout than him- self. In the sanctuary we find " an Egyptian smiting an Hebrew." IL It is the duty of a good and patriotic man to oppose these manifestations of oppression, 1. Because he should have sympathy with tlie burdens of the oppressed. "And looked on their burden." We little dream of the burdens occasioned by the cruel oppres- sioTis of this land. How many homes are rendered sad by the despotism of a cruel husband. How many tradesmen are kept in want through the demands of an unthinking landlord. The good man should have sympathy with these in their grief — and strive to relieve it — by the press — by the power of birth — by the influence of a kindly example. 2. Because he should recognise the hrotherJiood of •men. " One of his brethren." This argument of humanity should enlist all godly souls against every kind of oppression. 3. Because he should recognise the claim of nationality " Smiting an Hebrew." While the claims of brotherhood are co-extensive with the universe — those arising from nationality render then; mure emphatic. A Hebrew should defend a Hebrew — under the relation of citizen- ship, as well as that of brother. Piety intensifies the national relationships of life. III. That a good man must be careful as to the spiiit and manner in which he resents oppression, or he maybe as cruel as those whom he reproves. " Ha slew the Egyptian." Moses was light in sympathising with the burden of the Hebrew, in resenting an injury done to one of his own nationality, but he did wron"- in murdering the offender. In defending the oppressed, he became an oppressor himself. He meant right — the impulse was heroic — but it was not under sufficient control. A good man ought to be indignant at the sight of oppression — but not passionate — not revengeful. 1. His conscience told him that he was doing wrong. " And he looked this Avay and that way, and when he saw that there was no man," &c. If we cannot rebuke oppression in the presence of others, our method of rebuke must be imprudent or sinful. Do not be afraid to let the world see you reprove a social tyrant. The sympathies of all good citizens will be with you. Embody your conscience in your rebuke. 2. The spirit and manner in which the oppressor should he reproved. (1) Boldly. (2) Fii'mly. (3) Sometimes kindly. (4) Make him feel the wrong of his conduct, SUGGESTIVE COMMENTS ON THE VERSES. Verse 11. Though Moses was ele- ren. He was not so charmed with the vated to a princely position, he was luxury and gaiety of his own surround- not unmindful of his enslaved breth- iugs as to forget theirs. He waa 20 HOMILETIC COMMENTARY: EXODUS. chap. n. not so selfish as to be merely content Hidden Sin. — " He slew the Egj/p- with his own happiness. The mother's tian, and hid him in the sand.'* I. Hid- traiuing had naturally linked his soul den by fallacy. " The Egyptian." He to the history of his nation. was cruel — unjust ; had I not a right Some people will never look on the to kill him? Moses might reason thus burdens of their brethren : — 1. Tuey to convince himself. A man must pretend not to see them. 2. Tliey have bury sin out of the sight of his own no sympathy with them. 3. They fear conscience, before he can be happy — ■ lest their purse, or energy should be by false argument or true. II. Hidden taxed. 4. They miss the luxury of by folly. " In the sand : " — 1. Would relieving them. leave traces of his deed. 2. The dead The servants of God must have body would be easily discovered. So the experience of growth. all our efforts to bury sin are equally When the Church is oppressed, the futile. God sees it. He can lead men heroic good must run to her aid. to its grave. Sin leaves traces. It is Verse 12. The inquiring look of ^^^ter not to be under the necessity of conscience:— 1. It was anxious. 2. It ^^^^^g ^he soul mto a grave or any was suspicious. 3. It was troubled. ^P^t of ife mto a tomb. If we do, 4. It was perplexed. 5. It was mis- t^^r^ ^i^l -^^'^« *«. ^^me a resurrection, taken ^^^"^ "^^^° ^® gomg to commit sin, re - The inquiring look of conscience:— ^l^^'^^ to have all his wits about 1. Gives a moment for reflection. ^^"^^ 2. Indicates the moral evil of the deed. The absence of human observation is 3. Suspects an unhappy issue from the «- Voov argument for, and a wretched jjgg^j ' consolation in sin. MAIN HOMILETIC S OF THE PARAGRAPH— Verse 13, 14. A Good Man's Interference with i Quarrel. I. That it is the duty of Good Men to tiy to subcue any quarrels they may be called to witness. 1. Because they recognise the common grief of Men. This quarrel was between two Hebrews. They were both the slaves of a tyrant king. Both felt the misery of their condition. See, then, the folly of their quarrel. It would augment their woe. Their own unity ought to have been the relief of their serfdom. So there are many people to-day who increase their trials by a factious spirit. The most abject slave may, and ought to, enjoy the luxury of peace — ouglit to live on friendly terms with his comrades in suffering. Moses felt this. Good men should recognise the suflPering of humanity as an argument for friendliness. 2. Because they recognise the claim arising from the brotherhood of men. 3. Because they ought to be superior to the passion of strife. A good man should be brave — and true bravery is always calm. He is above entering into the paltry and foolish quarrels of men. He may therefore endeavour to stay them, without personal injury. By so doing he will put an end to quarrels that might have resulted m a sad and murderous consequence. He may thus beneht tn« factious individual by freeing him from the life-long memory of injustice ; and society id large, by preventing a public spectacle of immorality. II. That in this endeavour good men should make moral considerations the basis of their appeal to the quaiTelsome. " Aud he said to him that did the wrong." Perhaps, in some quarrels it is difficult to determine which party is in the wrong. Very often both are blameworthy. Moral considerations should be made the basis of appeal. 1. Not favouritism. It is just possible that Moses may have seen these two men before. He would do doubt caltivf.,*e the acquaintance of his enslaved countrymen. And if ^« had not he was open to the impressions of the moment. When we see a quarreJ wt, ahnost inttinctiyely take sides. The cue man appears more calm — he is more open in physique — the other appears more fierce and brutal— Our sympathies go with the former. This is not just. Nor can a good 21 CHAP. II. HOMILETIC COMMENTARY: EXODUS. man base his appeal on any such preililection. "Wliich is in the right ? — this question contains the secret, and points to the method of settlement. 2. Not greater physical strength. In our effort to subdue a quarrel we must not neces- Bftrily side with the stronger — true, he may be more likely to come away conqueror. But if the weaker is right, our question must be directed against him that did the wrong, even though he be the stronger. In this ease great Christian fortitude will be needed. Worldly men will often aid the strong in their conflict. The world likes to be on the winning side. Christianity must aid weakness when associated with rectitude. She must wait for her victory. It will come. 3. Not hope Pj reward. Many, in the event of conflict aid the side on which there is the greatest likelihood of plunder or spoil. The influential and the ncii seh'om lack comrades in their quarrels. The Ciiristian man, in trying to stay the quarrels of men, must put aside all thought of vested interest, of temporal emolument, or transient applause — he must join himself to the right, unmoved by the promise, or hope of reward. His reward is from God — is brighter than gold — is more enduring — the reward of a satisfied conscience. III. That good men, in trying to subdue the quarrels of others often get nttle thanks, and may involve themselves in trouble. " W\»o made thee a prince and a judge over u^.'' 1. They imagined that Moses assumed unrightful authority. True, Moses had rightful authority over these slaves. As the Son of Pharaoh's daughter this would be permitted to him. But the right of the good to interrupt a quarrel does not depend upon social or national supremacy, but upon moral. A king miffht not be a proper person to rebuke a quarrel. Sainthood is the true qualifi- cation for such a work. A man who lives much in communion with the unseen, «) it is very general, to the verge of vagueness — a vagueness, however, adapted to elicit faith. It seems to say : Trust me ; leave the future in my hands: I will become to you more than you can yet know: "I will become what I will become." (4.) How does this exposition of the Name prepare us for the Name itself? For we assume the now generally admitted derivation of Jehovah (more exactly, Yahweh) as the third person singular imperfect of ha-wah, an old form = to hah-yah ; and thus conclude tiiat the Name literally gathers into itself the force of the previous Divine announcement. In other words, we take Yahweh to mean: "He who is becoming — purposes to become — will become" =" Tlie Becoming Oae." In this way we ha.ve first the verb repeated in a clause ; then the verb once by itself; lastly the noun, cognate with the verb : " God said unto Moses, Ehyeh asher ehyeh, ' I will become what I will become.' " " Thus shalt thou say unto the children of Israel, Ehyeh, ' I will become,' hath sent me unto you." " And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, Yahweh, • 'Ihc Becoming One,' God ot your fathers, &o., hath seat me unto you." Well 29 CUAP. III. HOMILETIC COMMENTARk . EyoDUS. might the gracious Promiser add: " This is my name for eTer, and this is my memorial unto all generations." Must not that Name relate to us through which God will bo remembered by us ? Possibly the evangelical German expositors have not expressed themselves in precisely the above manner in their exegesis of tliis great matter; but how fully they have led the way to our main conclusions may be seen in the following extracts from Kurtz: "Jehovah is the God of development, who Himself enters into the development, condescends into it, embodies Himself and co-operates in it, in order to conduct it safely to its destined goal." " Iht-yah is equivalent to (pvvai, ytveaOai, dvai ; it indicates concrete, not abstract being — such being as makes its appearance, manifests itself in history, and, so to speak, becomes historical. This meaning comes out more fully and prominently in the imperfect form of the name derived from it. Hence mn* is God outwardly manifesting Himself, revealing jHimself, living, working, and reigning in history, eve?' unfolding there, more and more, His character and beinq.'' ("Hist. 0. Gov. I. i. sec, 13.) It remains only to say that even if Ynh-weh be considered as formed in the conjugation Hiphil (as, with this pronunciation. Dr. B. Davios seems to think it must) the substance of the above account will remain untouched. The fullest possible justice would be done to that causative conjuj;ation by rendering the name, "He who brings to pass" = "The Fulfiller." In point of fact, He brings to pass His purposes by Himself becoming all that He designs to BECOME. However, Dr. Kalisch considers the name, pronounced Yaii-weh, as formed in Kal ; thus, in this matter, fully sustaining our primary explanation. MAIN HOMILETICS OF THE PARAGRAPH.—Verses 1—6. Man in relation to Mystery. I. That sometimes men meet with mystery in the pursuit of their daily call- ing. " Now Moses kept the flock of Jethro." Very often, in the pursuit of daily work are good and heroic men — who are in the path of Providence — called upon to witness great sights, such as are not permitted to weak, restless, and un- thinking souls. The daily avocation of a good man may lead into mystery — or break into heavenly vision at any point — Avhich shall conduct him into a higher ephere of toil. The calling may be humble, it may not be that of preacher — student — philanthropist, but simply that of shepherd; yet, if prosecuted in quietude — in prayerful spirit- — with an outlook toward God — it is not far from the mystery of the burning bush. God always rewards diligent and faithful men — gives them great sights — of truth — of hope — calls them to a higher service — renders tiiem conscious of a Divine companionship — holds converse with them. 1. This vision was unexpected. There was nothing to indicate its advent — the desert was silent — unbroken by the sound of heavenly messenger — the bush casually attracted the attention of Moses. As a rule, the Divine Being does not warn men of vision and mystery — else they would make unusual preparation to welcome it. The design of mystery is to test — appeal — to the normal condition of our muii- liood, hence the need of always having our moral nature in the calm, quiet exercise of its power, ever ready for communion with the spirit-world. 2. This vision ivas educational. It tauglit INIoses the solemnity of life — the crisi.s of his nation's suffering — the solution of his own past history — the destiny of his prior training — in the palace and in the desert — it gave him a glimp.v« into his great future — it showed him that his life was deeply allied to that of his brethren — to the divine administration of Heaven. The symbolism of the vision was most impressive —it would awe his soul — he was in personal contact with God -which is always educational to man. He is made conscious of a Divine commission to Ins future work — this a source of strength— comfort —inspiration to kirn. This commuuion with the mystery of tne buruiug 80 HOMILETIC COMMENTAnr: EXODVS. Obaf. ill. bush was most important — gave a new impetus to his being — awakened new thoughts — emotions — prayers — which never died away from the great temple of his souL The vision was educational to him in the very truest sense of the word. II. That sometimes mystery is associated with things of a veiy ordinary character. " Out of the midst of a bush." Here it is associated with a bush of the desert. The flame did not descend and rush along the great mountains, near the lonely shepherd, lighting up the desert with a grandeur altogether magnifi- cent : this might have been more tragic — more wild — imposing — but it would not have been so divinely educational as this unconsumed bush — Moses would have been startled — would have fled — the turbulent energies of his soul would have been awakened. Whereas this vision was calm— it made him peaceful — it was full of the heavenly — it elevated his spirit to sublimity — it was progressive — the bush burning — then the voice dii'ecting him how to approach — and lastly the revelation of its indwelling Divinity. Thus, the instruction in this case would be more gradual — effective. God knows the best methods of communication with human souls. And so it is now. The smallest — the most trivial — the apparently- unmeaning — things — events of life — are full of mystery — contain a heavenly presence— a divine voice — will teach a reflective spirit — will become an impulse to a higher life — avocation. The bushes of life are full of mystery. The world is a great secret — is vocal with messages of freedom to listening souls. Ill, That mystery should be investigated with the utmost devotion of soul. " Put off thy shoes from off thy feet." 1. There must he devotion in opposition to levity. 2. There must he devotion in opposition to curiosity. Why this devotion : — (1) Be- cause mystery is holy. It is holy ground — the Divine indwelling in the bush consecrates it — it leads to moral elevation — must therefore command reverence. (2.) Because mystery is authoritative. It commands us to take off our shoes. Its authority is Divine — will be recognised by true manhood. IV. That sometimes good men are favoured with a giand mifolding of mystery. " I am the God." •fee. 1. God observes the conduct of men in relation to mystery. "And the Lord saw that he turned aside to see." What a subduing — inspiring thought — that God knowsall the efforts of our souls in their investigation of mystery. 2. God speaks to7nen who are anxious to investigate mystery. " God called to him out of the midst of the bush." God speaks — allows us to investigate. It would have been a poor modesty on the part of Moses had he not tried to undei-stand the meaning of the sight before him — so we may look into mystery — and the longer we gaze — the more we shall see and hear of it — Heaven will direct our thinkings and inquiries. Mystery has a definite bearing upon individual life. " Moses." 3. God reveals Himself as the great solution of all mystery. " I am the God of thy fathers." God is the explanation of all mystery. He teaches listening — humble — devout souls the secrets of life's burninsr bushes. The Burning Bush Unconsumed. I. Make some remarks on the Burning Bush, by way of Illustration. A shepherd's life friendly to contemplation. Why this appearance ? — To give Moses the most sublime conception of the glory and majesty of the Supreme Being, and to fit him for his future mission. Nothing could be more conducive to this, than the fire in the bush. Among the Hebrews, and ancient nations, fire was considered a very significant emblem of Deity — in this instance it would repre- sent the majesty — purity — power of God — it would show that He was going to bring terror — destruction upon His enemies, and light — comfort —salvation to His people. The burning bush an emblem: — 1. Of the state of the Israelites in their distress. Consider their trials — persecu- tions— severe — likely to consume them — yet Israel was not diminished — the burning bush a fit emblem of them. 2. Of the state of the Church in the wilderness of the world — by the Church we moan all true Christians, independent of sect. This world a wilderness — nothing in it to suit the taste of a spiritual mind— the Church must pass through the wilderness to reach Canaan — has many enemies. It has passed through the fires of persecution — has never been consumed in numbers — or piety. 3. Of the state of every true Christian. What is true of the Church is true of the individual — trials not so general — tempted by the powers of darkness — fire of a£&ictioa 31 CHAP. m. HOMILETIC COMMENTARY: EXODUS. — yet is unconsumed. II. Consider why the hush was not consumed ? The reason obvioxj.i, JelioTah was in the midst of it. Tliia truo in the emblematical signification of the bush : — 1. Jehovah was present with Israel 2. With the Church in all ages. 3. With Christian life in all its grief. Learn : — 1. Religion does not exempt from suffering. 2. The certainty of Divine protection in trial \Lay Preacher']. Moses ajtd thb Burning Bush; a Picture op a True Student AND THE Bible. The circumstance? connected with this incident suggest four general facts. 1. That God's purposes are punctual: in their accomplishment. God declared to Abraham that his seed should go into a strange laui — that thoy should be slaves there — and come out with great substance. The clock of time had now struck the 400 years, and God began to rodeom His pledge. 2. That GocTs purposes, in relation to our world, are generally accomplished by the agency of man. The Almighty could have emancipated the Jews by His own immediate volition, or he might have selected other iastrumentality than human; but He elected man for the work. This is God's plan of raisin:? humanity — wise — loving. 3. That the men whom God employs for the canying out of His purposes, He qualifies by a special revelation. The work to which Moses was now called required dauntless h^-oism — self-sacrifice — power — he was to confront Egypt's proud king. Whence was lie to derive the power? This power of the human mind depends upon the thoughts and ideas it receives from the Divine, as the vitality and power of the branch depends upon its connection iirith the root: all moral mind is powerless without ideas from God. Hence this special revelation. 4. That this special revelation, which he vouchsafes, is frequently symbolical in its character. Frequently made thus to the Jews. All nature is a sy)iiboi. Truth in symbol is palpable — attractive — impressive. It symbolised God's presence. Observe the Student : — I. Directing His earnest attention to the Divine Revelation. " And Moses said I will turn aside," &c. 1. Moses dit-ects his attention to it, under an impression of its greatness. A marvellous tbject — a bush burning, away from the habitation of men— bursting into flame at once — ignited by no visible hand — unconsumed. This is but a faint shadow of the marvellousness of the Bible —the fact of its exis'lence — its contents. 2. Moses directs his attention to it in order to ascertain its import. " Why the bush is not burnt." So the student of the Bible must not be satisfied with a mere acquain'iance with the forms and circumstances of the Bible, he will enquire into their import. II. Holding intercourse vrith God through the Divine Revelation. " God called to him." &c. 1. Gcd's communications depended upon his attention. Tne Bible is the great organ of Divine intercourse ; but it is the devout student only who looks and inquires — that hears in it the voice of God. Gods communications were consciously peisonal to him. "Moses." There are few in these dayn who hear the voice of God to them in the Bible, 3. God s communications were directive and elevating. "Draw not nigh." III. Realising the profoundest impressions through the Divine I'.evelation. "And Moses hid his face.'' 1. These impressions are peculiarly becoming in sinful inttlligencies. 2. These impressions are necessary to qualify men for God's work. 8. These impressiona are consonant with the highest dignity and enjoyment [^Homilist'[. The Angel in the Burning Bush. Here we see: — i. &.n old man called to go out on the great errand of his life. The education of Moses lasted 80 y>ars. Egypt — Midian. When the brightness of his life was gone, and the hopes of his ycmth were dead ; when his fiery spirit was tamed into patience, and his turbulont passion stii cd into r;pose, at last he came out of scliool. Man in hasto — God never ; the former looks to results— the latter to preparations. II. The Burning Bush from which that call was sounded. 1. It was a sign to indicate the peadiar presence of God 2. God's people. III. The angel who uttered tl is call. IV. The covenant under whicli the angel gave him his commission. V. The angel's name, "I am that I am." He asserts His i-eal existence— His underived exist- ence— His independet t exi stence — I lis eternity — unclnnuienbleness—ineffabilily. VI. The efifect to be wrought by the rdmemhrance of His name. 1. Profoundest reverence. 2. It reveals the in- finite srtfficiency of p\. The putting off the sandals is a very ancient practice in worship ; Pytha- goras enjoins it. The rabbis say that the priests perform their service with bare feet, in token of purity and reverence. Among the Greeks, no person was admitted to the Temple of Diana, in Crete, with shoes on. All Mohammedans, Brahmins, and Par- sees worship barefooted to the present day [Dr. Nevin]. May we all learn to tread Jehovah's court 'with unshod feet. "We must come to God; we must not come too near Him. When we meditate on the great mysteries of His word, we come to Him ; we come too near Him when we search into His counsels. The sun and the fire say of themselves, " Come not too near ;" how much more the light which none can attain to. We have all our limits set us. The Gentiles might come into some outer courts, not into the inner- most ; the Jews might come into the inner court, not into the temple ; the priests and Levites into the temple, not into tile holy of holies ; Moses to the hill, not to the bush. The waves of the sea had not more need of bounds than man's presumption. Moses must not come close to the bush at all ; ana where he may stand, he may not stand with his shoes on [Bishop Hall]. The access of honest hearts to the place of God's appearance may be rash. Such hasty and unadvised access God forbids unto His servants. Due preparation must be made by those who wish access to God. Verse 6. The Divine Being here reveals Himself as: — 1. The God of individual men. 2. The God of Fami- lies. 3. The God of the immortal good. There is something inexpressibly beautiful in the idea that God is the God of tlie father, and of the son, and of all their descendents ; thus the one God makes humanity into one family [City Temple]. 3S CHAP III. HOMILETIC COMMENTARY: EXODUS. God does not s.ay, " I was the God of terrible to those who are not acquainted Abraham, Isaac, and Jacob," but "I with them. am." The Patriarchs still live so Consciousness of self-guilt is enough many years after their dissolution. No to make creatures hide from God. length of time can separate the souls of Like instances: — 1 Kings xix. 13, the just from their Maker \_Ilenry and Isaiah vi. 2, Scoti\. Men fear to look upon God : — 1. Be- Let a man but see God, and his cause of the greatness of His Majesty, plumes will soon fall \Trapp\. 2. Because of the awfulness of His God's gracious dicoveries may prove revelations. 3. Because He is the Arbiter of their destinies. MAIN HOMILETICS OF THE PARAGRAPH.— Verses 7—10. The Calling op a Great Deliverer. I. His call was rendered necessary by intense national suffering. (Verse 7). 1. The sujferings to ivhich the Israelites were exposed. " I have seen the affliction of my people." They were afflicted by a tyrant king — a hostile nation — oppres- sive taskmasters — unremunerative work. Surrounded as we are by all the advantages of freedom, and Christian influence, it is almost impossible for us to realize their sorrow. Oppression occasions the worst — most degrading — most painful suffering to men. These ancient people had happy memories still linger- ing in their minds — memories of a godly ancestry, — which would intensify the grief and degradation of their present condition, (i.) Politically they were prisoners. (ii.) Socially they ivere bondmen, (iii.) Commercially they luere ruined, (iv.) Religiously they were degenerate — hence their suffering. The grief of legal shn^cry is now almost banished from the world. 2. The Divine attention to the sufferings of the Israelites. God has deep sympathy with the sorrowful, (i.) God sees the pain of the oppressed. " I have surely seen the affliction of my people." He knows the occasion of it — the men w^ho augment it. He is cognisant not only of the secondary agencies of grief, but also of the primary — not only the cruel taskmasters — but also of the tyrant king who has commissioned them, (ii.) God hears the cry of the oppressed. "And have heard their cry." The Divine Being is not deaf to the voice of human sorrow, especially when it comes from a penitent heart. This is testified by the moral experiences of the universe. The cries and prayers of the suffering not merely gain help — relief — but also expose those by whom they are occasioned to the Divine displeasure. God saw the oppression of the Egyptians, and we cannot but connect this with their final overthrow in the Red Sea. We cannot occasion sorrow to others, without rendering ourselves liable to severe retribution — especi- ally if we afflict the people of God. (iii.) God relieves the pain of the oppressed. He does not merely look in pity — hear with compassion — speak in accents of tenderness — but He devises means for the destruction of the oppressor — for the freedom of the slave. He raises up a deliverer, whose life and heroism He joins to the sorrow-stricken people for the removal of their woe. II. He was called to his mission by the immediate agency of God. (Verse 10.) 1. His free agency was consulted. God does not force men into Christian service — into heroic and philanthropic effort. He dues not employ unwilling agents. He merely calls — sometimes by loud voices — by the urgency of the case — by a providential opening. Man has the ability to object —refuse. Thus the Divine Being comes into intimate contact with the lives of destined deliverers — to refine their sym- pathies— awaken their enthusiasm — to urge them to their gieat avocation. Such a call is honourable ; it links men to the mercy and power of God — it is responsible • — it links men to the sufferings of humanity. By willingly — cheerfully respond- ing to it we become, in a very high sense, co-workers with God, for the truest benefit of the race. Such calls to pious souls are varied and numerous — may tliey always find us obedient thereto. 2. His adaptability was considered. The divine calls 86 HOMILETIC COMMENTARY: EXODUS. chap. IIL to service are dependent upon moral character — intellectual power. God does nol call wicked men to achieve the freedom of the suffering. He would not give them the vision— nor would they have the faith to believe it — necessary to awaken them to the conviction of such great service. God does not call AVeak-niinded men to this work of liberation — but those well learned in the literature — science — history of their country — whose moral nature has been well disciplined by solitude — through long years — and who have been previously lifted up to the elevation of the call He gives, and the service He requires. There was not another man in the whole nation more thoroughly qualified for this work than Moses. All his life had been one constant preparation, and an unconscious waiting for this hour. So that when the call of God sounded in his soul, all the discipline of his life became intelligible to him. And so, to-day, in calling men to the varied offit^es of Christian service, the Divine Being strictly contemplates their moral and intellectual qualifications Social considerations are subordinated. A shepherd may be called to accomplish the freedom of Israel. Hence the Divine call to human souls is— (1) Emphatic. (2) Jndicious. (3) Hopeful. III. He was defi- nitely made acquainted with the mission he had to undertake. (Verse 10.) 1. He was to pay a visit to royalty. He was commanded to go unto Pharaoh. There seems an apparent incongruity for a shepherd of the desert to demand an interview^ with the monarch of Egypt — there was a great disparity in their social position. But what Moses lacked in the social accidents of life, he more than made up in the moral. God had given him a vision — had held audience with him. Hence he was well qualified to meet Pharaoh. Any man who holds intimate communion with God, is fit companionship for the grandest king of the universe. The vision of the bush would awaken Moses to a strong sense of his manhood — to a consciousness of Divine aid — hence he will go bravely to Pharaoh with the requirement of freedom. The visit was not to be one of mere courtesy — but to demand the citizen rights of an enslaved nation. Christian men, in these days, are reluctant to visit kings on the errands of God — they are timorous — they have not vision enough to inspire them with fortitude — at such times they should gather strength from their Divine communion and commission. 2. He was to ac/iisve the freedom of Israel. " That thou mayest bring forth my people, the children of Israel, out of Egypt." What a commission for one man to fulfil — with no armies but the unseen legions of heaven. Apparently unaided, he goes to the task. God sometimes calls men to arduous duties — in which there appears but little likelihood of success. He clearly defines the duty of Cln-istian service. He forewarns of its difficulties — that they may not surprise or overwhelm. Thisarrangementis — (1) Merciful. (2) Considerate. {'d)Accommodatedtoovr weakness. IV. In the performance of his mission he was animated by the highest hopes. (Verse 8.) 1. He anticipated the freedom of Israel. 2. He anticipated conquest in the event of war 3. He anticipated residence in a land of beauty and fertility. God always animates those engaged in great service by great hopes. Lessons. — 1. T]iat God knows how to prepare men to become the deliverers of the good 2. That a divine call is requisite for the mission of life. 3. That human sorrow is pathetic and powerful in its appeal to God. A Picture of Human Sorrow. I. That God knows the sorrows to which His people are exposed (Verse 7.) 1. Because of the relationship He sustains to them. " My people." Ancient Israel was a Divinely chosen nation — peculiarly favoured by heaven. This is but a faint type of the Divine regard for all devout souls. " My people : " — (1.) It indicates ownership. (2.) It indicates endearment. (3.) It indicates astonishment. We should imagine as the people of God, so truly loved, that Israel would have been shielded from sorrow altogether. We should have thought that their lives would have been pre-eminently jubilant. Are we not frequently surprised to find the choicest of God's saints in circumstances of great trial ? This is a 37 CHAP III. UOMILETIC COMMENTARY: EXODUS. problem the next worlci will better solve. 2. Because His omniscient eye is vpon them. He sees tlieir triais. 3. Becmise they are in the habit of making known their non-oivs to Hiin by prayer. II. That at the proper time God will deliver His people from SOITOW. (Verse 8). 1. Sometimes after it has been long continued. 2. Sometimes when least expected. 3. Sometimes by agencies once despised. Moses had previously tried to awaken within the Israelites feelings of brotherhood — but he had been repulsed — his authority had been denied— yet this is the man Divinely sent to achieve the freedom of the nation. So, instrumentalities that have been rejected by us may one day be instrumental for our good. Let us despise no effort for our welfare, we may have to meet it again in the future. III. That God uses human instrmnentaUties iii the deliverance of His people from sorrow. God sends man to comfort his fellow-man. 1. Prepared by lifers disci- pline. It requires great preparation to fit man for the work of sympathy. 2. En- couraged by Heaven's vision. Any man who is destined to aid, or mitigate the suffering of his fellows must have visions of the other world — of tlie painless life — of God — to prepare his soul for contact with woe, that he may not be de- pressed thereby. Heaven only can teach a human soul how to console troubled hearts. 3. Called by God's voice. God knows where to find men who are the moat fitted to undertake errands of mercy and consolation — appeals to their sym- pathies— at the same time authoritatively commissions them to the work. The Typical Character of Moses considered, as the Deliverer, Mediator, Lawgiver, and Guide of Israel. It will be our aim, in the present discourse, to exhibit Moses as the representative of onr gracious Lord ; and to shew, in a connected view, that the benefits conferred by the one upon Israel, are emblems and shadows of these spiritual mercies, which the other was manifested to bestow upon mankind. I. Moses claims our first regard as a Deliverer. While Israel was groaning in Egypt, God was preparing the moans of their deliverance. When we were dead in sin His compassion pro- vided for our redemption. When the Israelites were arrayed to leave their captivity they num- bered 600,000 on foot, besides women and children. Yet, in this vast multitude there was no deliverer, Moses only excepted. Nor could one be found, to redeem the world, from amongst its numbers. Moses was a man like unto his brethren, experienced the wants, and sympathized with the sorrows of Israel. He was well learned in the wisdom of Egypt. The rod of the 1 ord was put into his hand. Christ partook of our nature — possessed unsearcliable wisdom — wrought miracles. Moses made sacrifice to fvilfil the duty with which God had cliarged him. Having " respect unto the recompense of the reward." Christ made " himself of no reputation,'' &c. II. He is a type of Christ when we regard Mm as the appointed mediator between God and Israel. So overpowering in greatness did the Most High appear upon Mount Sinai, that the people placed Moses between themselves and the majesty of Heaven. Moses was qualified for this office — by cordial love — meekness — long suffering — disinterestedness— ever watcliful zeal ; so God could have no interest with men except through Christ, who is far more qualified for the office of mediator than Moses. III. When we regard liim in his office of Lawgiver to Israel. Israel had forgotten the sanctions and demands of the Divine covenant with Abraham amidst tlie rigours of tiioir servitude. During the first part of their wilderness journey they were rather a band of fugitives, without order and regulations, than a people restrained by the infiueuce of judicious legislation. It was necessary that some mode of government should be given to them. This was given by the Most High — through Moses. So, in thn mournful captivity of the soul, the lust of the flesh, and the pride of life, oppose the will of God; and the fallen creature becomes a fatal law unto himself. Even when the condemnation of impiety is removed, and the fetters with which it bound all the passions, and faculties, and principles of the mind are broken, the liberated bond-servant needs a revelation of the Word of God, by which his conduct may bo governed. Christ a law-giver — assisted at the formation of the law — can best explain it — best enforce it. The temporal deliverer could only give the law; he could not infuse a principle of holy obedience into its injunctions. He could not subdue the enmity of carnal affections. The Son of God alone can form us, by His grace, to ths holiness of his own demand. IV. When we regard him as the Leader and Guide of Israel. Israel did not at once reach the promised land — toilsome journey. Jloses was their guide. So, the Christian, who is journeying from the house of moral bondage toward heaven, has Jesus for his guide \_Buddicom's Christian Exodus]. SUGGESTIVE COMME^TS ON THE VERSES. Verse 7. "My people." 1, Therefore we serve Him. 3. Therefore we must must love Him. 2. Therefore we must aid His Church. 38 HOMILETIC COMMENTARY: EXODUS. CHAP. 111. " / kn(m their sorrows.*' I. The Person. 1. Ee can help. This is de- monstrated by all history — experience — from the greatness of his power — the fdlness of His resources — from the sympathetic ministries He has at com- mand. 2. He will help — Hagar — David — Peter — prove this. He has promised to succour the tired — has told men to cast their heart-burdi.^us on Himself. The whole scheme of salvation is based on this fact. His arm brought salva- tion. He will therefore freely give us all things. What a mercy that troubled souls are not left to follow blind im- pulse— reason — we have a Divine Helper 3. He delights to help. Sym- pathy is the natural — happy out-come of the heart of God. He heals the withered flower by the new life of spring tide. He heals troubled souls by im- parting new spiritual energy. It is His joy to do so. II. The knowledge. 1. It is certain. God knows the trials of humanity — from whatever cause they may arise — unerringly. He cannot be deceived, or mistaken. What a consolation for the afflicted. 2. It is unlimited. God knows all the sorrows of the heart — those unwhispered to our nearest friend — no matter to what sphere of life they relate — no matter how trivial or how great. 3. It is compassionate. He does not investigate our sorrow — to satisfy curiosity — to become otfici- ously acquainted with our circum- stances— but to soothe — to relieve. Religion does not present to the troubled soul a stoical — merely philosophical deity — but One who is touched with the feeling of our infirmity. III. The Sorrow. 1. It may he long continued. Israel had been in bondage foiu: hundred years. Our trials may be continuous — like a long winter night — like a long polar winter — without a ray of sunlight —but God has not forgotten to be gracious. His delay is partof the discipline — thedawn of morning will come. 2. It maij he deeply oppressive. As the poorest are not below God's cognizance, neither are the greatest beyond His check. 3. It may he widely experienced. '* / know their sorrows." 1. Therefore do not complain. 2. Therefore wait His time for deliverance. 3. Therefore seek His grace. Israel's bondage and freedom., a typeoj the ivorM's sorrow and Christ's redemp- tion : — 1 .Because Christ came down from heaven. 2 Christ came at the call of the world's sorrow. 3. Christ came to achieve the world's moral freedom. 4. Christ came to destroy the kingship of sin. 5. Christ came to lead men into happiness. 6. Christ came to awaken holy agencies for the spiritual welfare of the race. ... God usually speaks kindly to his servants to remove their fear at His appearing. Jehovah resents the oppression of the Church. 1. Surely. 2. Speedily. 3. Continually. 4 Retributively. Egypt is seen by God in all its op- pression of His people. Cruel exactors make God's people cry aloud to Him in complaint and prayer. Verse 8. ^' And I am come down to deliver them," God is said to descend — 1. In accommodation to a human form of speech. 2. To show judgments on the wicked (Gen. 18.) 3. Perhaps to indicate the situation of Egypt, which was a low country. 4. To in- dicate some notable event about to follow. Babel. " To hring them up out of that land.^' 1. Of bad rulership. 2. Of wicked companionships. 3. Of hostile religious influences. 4. Of servile bondage. 5. There are many countries in the world where it is dangerous for God's people to reside. " Unto a good land, and a large." 1. Canaan was large compared with Goshen. 2, God exchanges the situa- tiaus of His people for their good. 3. God does not intend His people to remain long the slaves of any earthly power. 4. The spiritual Israel will in eternity enter into the fulness of these words. Unto the place of the Canaanites." The Canaanites were the same whom the Grecians called Phoenicians. 1. The Septuagint in the flf(h of Joshua, for Canaanites reads Phoenicians. 2. The woman whom oar Saviour dispossessed 39 CHAP. m. HOMILETIC COMMEyTARY : EXODUS. of a devil, by Matthew is called Canaanitish, by Mark a Syro-Phocui- cian. 3. These Canaanites are said to dwell near the sea (Numbers xiii. 30J, as did the Phoenicians. 4. The Phoe- nicians were noted for their deceit in buying ; so the Canaanites are noted in scripture for their craft (IIos. xii. 1). " The Canaanites and the Hittites," &c. A disinherited people : — 1. Dis- inherited by God, as the Supreme Dis- poser of all territory. 2. As under a special curse. 3. As guilty of unre- pented sin. 4. A warning for nations to-day. Flowings of milk and honey are in the inheritance of the Church. The place of wicked nations God can make the inheritance of His people. God will make good his promise to the uttermost to give the Church its in- heritance. Verse 9. God demonstrates that He hears the cry, and sees the oppression of His people and Church. In times of hearing the cry of His Church, God watches the conduct of enemies toward it. Verse 10. " Co7ne now therefore." The Divine call to service : — 1. It is persuasive, " come." 2. It is immedi- ate, " now." 3. It is logical, " there- fore." " / ivill send thee wito Pharaoh :" — I. A vocation. 2. A preparation. 3. A eommission. " That thou mai/est bring forth My people." &c. A God-given task : — 1. Ai'duous in its requirement. 2. Re- sponsible in its exercise. 3. Glorious in its issue. 4. Unique in its character. In the eighth verse God says, " I am come down to deliver them out of the hand of the Egyptians ; " and in the tenth verse He says, " I will send thee unto Pliaraoh." Is there not a dis- crepancy here? If God Himself came down to do a work, why did He not go and do it personally ? One word from Himself would surely have done more for the cause which He had espoused than all the words which the most gifted of His creatures could have used. Looking at this incident as standing alone, it does undoubtedly appear most remarkable that God did not per.t lead us. Moreover, this principle of individual selection in the matter of all great ministries, is in keeping with the principle which embodies in a single germ the greatest forests. It is enough that God gives the one acorn, man must plant it and develope its produc- tiveness. God works from the one to the many [City Temple\ God's call — is instant, and suffers no delay. Though God needs no man, He calls some for the help of His people. Such as God calls, He sends to bring about deliverance. The mission of God may be of the poorest man to the greatest potentate. God's command is enough to era- power the weakest man for the strong- est work. MAIN HOMILETICS OF THE PARAGRAPH.— Verses 11-12. Ministerial Timidity. I. It is sometimes occasioned by tmdue and depreciating thoughts of self. (Verse 11.) 40 By undue thought of our social position. " Who am 1, that I should HOMILETIC COMMENTARY : EXODUS. cii.u'. iii. go unto Pharaoh?" Moses might imagine the need of social position, in order to obtain an interview with the King. Some of the best ministers of the gospel have come from the most humble scenes of social life. There are times in ministerial labour when good social position may aid the mission of truth and freedom — but it is not an absolute necessity. Men from the lower i-anks of humanity may do as much to subdue the tyranny of a king, as the most refined aristocrat of the realm. A man of great soul, indepandent of social standing, may successfully accomplish a campaign against moral evil. 2. B^/ undue thought of our intellectual iveakuess. "Who am I?" True, Moses was well educated — still his mental discipline would hardly appear to him as equal to the present crisis and undertaking. He would have to fall back upon his knowledge of the Egyptian court, and upon other matters, of important bearing on hia mission. So, may ministers of to-day feel their inability to combat the error — scepticism — and refined sin of the age — through their lack of brain power. They have not had the advantages in their early days that even Moses had. Of what little information they possess, they make the best possible use. It re- quires a well disciplined mind to go to the Pharaohs of the world, and to demand efficiently the moral freedom of their slaves. 3. By undue thought of our moral inability. A man requires not only a strong mind — but much more, a strong soul — of devout impulse — large sympathy — and strong determination, to perform such a commission as that now given to Moses. Equally so, with the minister of Christ. And, when the true preacher looks into his heart in moments of depression, he feels his lack of great moral qualities — and cries, " Who am f ," &c. II. That it is sometunes occasioned by an undue estimation of the difficul- ties of the work. 1. This may arise from the depressing exjnriences of youth. When young — living in the palaces of Pharaoh — Moses had striven to interrupt a quarrel between two Hebrews by referring them to the fact of their common brotherhood and suffering — he had been repulsed. No doubt a remembrance of this fact now lingered within his mind — as there are certain experiences that never leave us — they become the constant, and great educational influences of our souls. This reminiscence would give Moses to feel the difficulty of the task now imposed upon him. So, with ministers of the Gospel — it may be that the experiences of boy- hood and younger manhood, have introduced an element of difficulty, per- plexity, into their toil, that they almost shrink from the call. 2. This may arise f-om the removal of friendly aids. Moses once had friends in the court of Pharaoh — he was the adopted son of the King's daughter — had he retained her friendship — it might have been of use to him now ; but he had lost it by flight. So, it sometimes happens that ministers often lose earthly, accidental friendships, aids to the achievement of their mission, and hence their timidity as to its issue. III. That it is sometimes occasioned by our not appreciating^ as we ought, the Divine Presence and help. 1. The Divine Presence is our Guide. God would teach — guide Moses as to the best methods of approach to Pharaoh. So, the same Jehovah will equally guide all true ministers who are seeking the moral freedom of men. This guidance makes up for any scholastic deficiency — is our truest help. 2. The Divine Presence is our sustaining iufluence. It would sustain Moses under his memory of youthful failure to subdue the quarrel of the two Israelites. It would sustain him in the performance of all arduous toils — in the event of suffering — rebuff, either from Pharaoh — his courtiers^or his bondmen. So, the Divine Presence sustains the minister of Christ — under the bitter me- mories of past failure — misdirected effort — wanderings — loneliness — and opposi- tion, from whatever source. But for this he would be unequal to the task for an hour. 3. The Divine Pi-esence is our victory. It gave Moses an insight into the future history of Pharaoh — it enabled him to work miracles — it empowered his moral nature — i-endered it superior to the conflict. So, with the minister of truth — though he cannot work miracles — the Divine Presence is the pledge of moral conviction in the minds of others — and of final victory. IV. It should 41 CIIAl'. III. HOMILETIC COMMENTARY: EXODUS. be removea by the hopes with wliich it is animated. 1. TJ// the hope of achieving the freedom of a vm^t nation. Mose.s was to bring the children of Israel out of Egypt. So. it is the hope of the go.si)el ministry to bring the universe from under the reign of sin — to freedom — happiness -hope — what a sublime anticipation ! 2. Bij the hope of leading a vast nation into the land of promise. Moses was to lead the Israelites into Canaan : (i.) Fertile. (\i.) Abundance. (i\\.) Beauty. So, the minister of Christ has to lead men to heaven — this is the hope by which he is ani- mated— and ought to subdue all timidity — and inspire him with holy joy. SUGGESTIVE COMMENTS ON THE VERSES. Verse 11. The man who in y uih slew the Egyptian, and was willing to undertake the emancipation of his nation, now modestly shrinks from the task. The power of increasing age — 1. To change the views. 2. To calm the temper. 3. To humble the soul. Mo wonder that he so inquired. The message seemed to be much greater than the messenger. He works best who magnities his office. Preachers, and all ministers of good, should see their work to be greater than them- selves if they would work at the highest point of energy. Let a man suppose his work to be easy, to be unworthy of his talents, and he will not achieve much success [CV(y Teinpik']. It is far better to partake of the spirit of Moses as manifested in this verse, than to too rashly seek the dignity and position of ministerial work. Worth is modest : the proud man asketh, who am I not? [Trapii]. God may sometimes be denied by the best of men in their infirmity. The best souls are apt to have the lowest thoughts of themselves for God's work. Visible difficulties in the Church may disliearteu men to work. The power of Egyptian oppressors may startle weak instruments of de- liverance. The redemption of men from the house of bondage is a startling fact. Verse 12. " Certainli/ I ivill he with thee." The Divine companionship realised by the good in the service of the Christian iife : — I.It was considerate. Neverdid Moses nuv.v need the Divine companionship than in this exigency of toil. The work is great — he feels his inability for it — it is at the time of his weakness that the Divine companionship is pro- mised. This promise will st.and true for Christian Avorkers during all time. II. It was emphatic. " Certainly." The promise — in tone — manner — could leave no doubt on the mind of Mcsesas to the likelihood of its fulfilment. Its em- phasis satisfied his utmost requirement — left no room for doubt. So, now the promise of the Divine companionship is emphatic — becoming even more so by the accumulating experiences of the good. III. It was sympathetic. " With thee." Not I will follow thee — not I Avill go before thee — not I will be near thee — but ivith thee — as a companion to cheer thy soul; as a friend — to give thee counsel ; as a God — to make thee vic- torious. How can a mission fail when God is with the worker. How refresh- ing to a timid soul is the sympathy of Heaven. Our sufficiency is of God. The Guarantee of Success. I. " Certainly I will be with thee." Then man is servant, not master. He should know his place, or he can never keep it. As ser- vant— 1. Ho should consult his master. 2. Speak in the name of his master. 3. Be jealous of the honour of his master. n. '• Certainly I will be with theo." Then the work must succeed. The guarantee o( success : — 1. Not human cleverness. 2. Not skilful on/auisation. 3. But the word of the Lord. "My word shall not return unto Me void." III. Certainly I -will be with thoe. Then the servant is to be received for the master's sake. '• Ho that receivoth you, rocei vctli me." The Romans were to receive Phebo in the Lord. IV. "Coitainly I will be with theo." Then there need he no lack of grace or power. " If any nian lack wisdom," &c. '• Lo, I am with you ahvay." God is with His servants for, 1. Tlieir comj^rt. 2. Justice. '6. Safety [Citif Tempk\ nOMILETIC COMMENTARY: EXODUS. otap. hi. " This shall he a token unto thee that 1 God is not moved from His purpose have sent thee." Tokens that a minister by the objections of men. is Divinely commissioned : — 1. Tliat he To all human appearance Moses is to reflects the light of heavenly vision. undertake the responsibility of this 2. That he is conscious, and his life mission, Avliereas he is only a secondary gives evidence, of Divine companionship. agent. God is invisible. ... God's good- 3. That he seeks to proclaim the ness satisfieth the plea of His unwilling name of God, as connected with the instruments for His work. moral freedom of men. 4. That some God's presenne is always with those amoimt of spiritual success attends his who are engaged in His redemptive labours. 5. Sometimes special evi- work. deuces of favour given in answer to God will answer the objection, and prayer. solve the dilHculties of His workers. We render the highest honour to Redemption promised by God will God when, relying on His proffered aid, surely be performed, we seek no ground of confidence out of The worship and service of God is Himself, when in the deep sense the great end of His people's freedom. of our own impotence we count it TJie true worship of God in the enough that He is with us and for us place appointed by Him is the best [£msA]. return for deliverance. MAIN HOMILETICS OF THE PARAGRAPH.— Verse 13-18 Ministerial Difficdlties to be anticipated — and how to Overcome them. I. That ministers must anticipate diflBculties in the performance of their life mission. (Verse 13.) 1, Arising from prejudice in reference to the man. Moses feltthat he would be liable to the prejudice of Israel — through his residence in the palace of Pharaoh, and his supposed connection with a despotic govern- ment. He had not shared their bondage— they would prefer one as the leader of their destinies, who had been more thoroughly identified with their condition of woe. Moses anticipates these difficulties, and asks the Lord how. he should reply to them. So ministers of the gospel have to combat innumerable prejudices — of truth — education — capricious — weak — hence the difficulty of their work. They must be divinely commissioned to overcome them. 2. Arising from scepticism in reference to the truth. Moses feared that the Israelites would not credit the doctrine of freedom he had to proclaim to them. They would rather remind him of Pharaoh's army, and the impossibility of their escape. Moses would find great dithculty in getting them to believe in the promise and power of God. So, ministers to-day have a large amount of scepticism to over- come, in relation to the apparent difficulties of the truth they preach. They must exhibit their Divine credentials. 3. Arising from lethargy in reference to the mission. Moses found the Israelites in a state of utter destitution — morally weak — incapable of great effort — almost willing to die, rather than live. He would have great difficulty in awakening them to action, equal to the requirements of the case — and to secure their co-operation. So, it is with ministers of the gospel. They come — preach to men, who are inervated by sin — to arouse them to a sense of their manhood — to seek their co-operation in the mission of freedom they announce. The moral weakness — indolence of men is the greatest difficulty the true minister has to contend with. II. That to overcome these difficulties, ministers must seek direction from God (Verse 13). That God will give this direction is seen from : — 1. 27ie Divine recognition of ministerial difficulty. The Divine Being admitted all that Moses had said about the difficulty of his mission to Israel. No word of reproach was uttered — no rebuke expressed — but direc- tions were given in response thereto. Equally does God recognize the perplexity of ministerial life — hence He will not reject any v/ho seek His aid. 2. The Divine Sympathy with ministerial difficulty, (i.) Manifested by the gift of heavenly 43 CHAP. IIL HOMILETIC COMMENTARY: EXODUS. viftion (Verse 2.) (ii). Manifested hy the gift of needful insti-uction (Verse 15-17). (iii). Manifested h]i tlie (jift of hohj companionships (Verse 12). Such amatiifesui* tion of divine sympathy ought to inspire every initiister with spirit and fortitude for his v?ork. They that are for him, are more than all that cau be against him. SUGGESTIVE COMMENTS ON THE VERSES. Verse 13. But Moses puts another question; for the human heart is full of questions [^C.II.M.'] It is clear that Moses anticipated the greatest diificulties from the degene- rate condition of his countrymen. Why did Moses ask the name of God ? — 1. Not to instruct his ignor- ance, lie had not forgotten God in Egypt. 2. Not to gratify his curiosity. 3. But to satisfy Israel. Error has many Gods, he therefore wanted to know how he might prove to the en- slaved nation that he came in the name of the true One. It is good for a minister to know on whose business he is going. God's answer to one objection often- times begets another in His servants. Dissatisfaction of men about God's instruments is very probable. God's servants very reasonably ex- pect that He will clear up all doubt as to His name, and their duty. A Question for the Pulpit. L *' What shall I say unto them ?" Shall I say unto them truths that are in harmony with their depraved condi- tion? Moses might have told the Is- raelites to remain peaceful in their bondage — to make the best of their circumstances — that they were not responsible for their situation — it being the fault of their ancestors for coming to Egypt. He might have told them not to trouble about any effort for free- dom— as it would require time — means ■ — armies — beyond their command. And perhaps many of the Israelites — although they would feel the sorrow of of bondage — might think his advice wise. But no; he went to them with the tidings of freedom. The pul})it may take a pattern here, not to preach doctrines in hannony with the depraved tastes of men — but to awaken them from their sin, by the proclamation of the Divine Name and freedom. II. " What shall I say unto them?" ShaU I give them an argumentative discom'se? It would be necessary for Moses to convince the Israelites that he was divinely commissioned — and the chief use that a minister can make of logic, is to j)rove the divinity of his call to the ministry. Tliis once proved to Israel — they will be ready to follow him. So, congregations will hold but little aigument with a num whom tliey feel to be called to free them from the 44 power of sin — they will follow him. Plis heart speaks to them. III. "What shall I say unto them?" Shall I give them a sensational dis- course ? Had Moses gone to the Israelites in this Avay, I would not have given much for his real success. He might have "got his name up." He would have attracted a few wearied slaves to himself. He might have aroused a wave of feeling, but it would soon have subsided into calm. The freedom of the nation would not have been achieved in this way. The sensa tional preachers of the world, are not doing the most towards the moral free- dom of the race. IV. "What shall I say unto them? " ShaU I say mito them how clever I am? Moses might have told the Is- raelites that he had spent so many years in the Egyptian colleges — that he had been brought up in a palace. But he did not. He would never have achieved the freedom of Israel if he had adopted this course. He had hum- bled himself before God. And men humble before God, are generally so before their fellows. Ministers should not make a display of their learning — such conduct will never accomplisli the freedom of souls. V. ''What shall I say unto them?" ShaU I teU them about the Cross of Jesus ? " Yes;" replies the penitent sin- HOMILETIC COMMENTARY: EXODUS. CHAP. III. ner, "that is what I want" "Yes," replies the aged believer, "that is the charm of my SouL" Let ministers preach the Cross as the emancipation of the world. For we preach not our- selves, but Christ Jesus, the Lord. The Divine Name. Verse 14. I. As only revealed by the Divine Being Himself. Only God can give a revelation of His name — cliaracter — attributes — will, H uman reason cannot, by searching, find out G(jd. The human heai't may search for God — but unaided, will never find liim. He that dwtlleth in the bush — that calleth His servant to arduous toil— must speak — must make himself known — or the world will be eternally ignorant of His name. II. As only partially understood by the gi-andest intellec s. Although we have such an abundant revelation of the name of God — how little of it is comprehended by man. It appears to us as the faint glimmering of a light placed in the cottage window on a dark night, God is mystery, Man's intellect can read the histories of the stars, can trace the wonders of the globe — but, at the threshold of Heaven's temple, it must bow in reverent acknow- ledgment of its inability to understand the things presented to its vision. III. As sufficiently comprehended for the practical sei-vice of the Chris- tian hie. Moses did not fully under- Btand the meaning of the revelation given to him of God — yet he recognised sulficient for his mission to Israel. He could speak the name of God — and that name, vocal on a human lip, has a power to inspire and free the slave. All ministerial power lay in the utter- ance and hope of the Divine Is'ame : it touches human hearts — awakens solemn thoughts — and makes men think of destinies. We know enough of God to give strength — responsibility — hope — to our Christian work and life. God announces Himself: — 1. As personal, 2. As independent. 3. As self-existent. 4. Immutable. 5. What an element of subliuiity this imparts to the mission of Chi'istian service. 6. What an inspiration it furnishes for the toils of life, 7, How superior to any gods of the Egyptians, The true knowledge of God is the power of deliverance to the enslaved. The revelation that a greater than Pharaoh cared for them was to be tlie stimulus to snap their fetters and be free. Nothing but a true knowledge of God will ever move men to light against corrupt principles, vicious prac- tices, evil habits. We are creatures of love and faith, and need something to move our faith into vigorous exercise ; we need an unchanging object worthy of our love. " This is life eternal, to know Thee— the only true God, and Jesus Clirist, whom Thou hast sent" \_Homilist\. God's reply is at hand to show His name unto those tluxt seek to know it. Perfect Being — the cause of all otlier being — is the name of God, Gods Being, well-known and con- sidered, is enough to answer all ob- jections. It is good for God's servants to go out to duty under the protection of His name. Verse 15, God's will is that He makes revelation to His instruments that they may make them known to the Church. The first general cognizance of cove- nant relation to a Church was to the Fathers of Israel, The relation of God to Fathers is declared for the comfort of children. That we are comuiissioned by God is enough for men to know about our mission, I, An eternal name, II. An eternal memorial. Verse 16. The wisdom of gathering the few ; or the considerateness of the Divine Being in refennce to the mission of His servants : — 45 CHAP. in. UUMrLETIC COMMENTARY :• EXODUS. I. This would be the most effective method of enlightening the mmd of the nation in reference to the Divine inten- tion. INIoses was to gather the elders of Israel together — not the elders as re- gards age — but the officers and influ- ential men. The nation was not without these while in Egypt, as would appear from (chap. v. 14.) 1. This afforded Mof^es a good opportuniti/ for personal ex/ildnations. IMoses would have greater influence with these few elders than with the nation at large. Tlie respect he had paid in thus calling them to be the first recipients of his message — their intuitive feeling that what he said was true — their superior intelligence — candour — attenti(»n — would give him a splendid ojportunity for impressing them with tiie need — reality — success of his mission. Thus a gathering of this kind would admit of explanations so helpful at the commencement of all great enterprises, to remove suspicion and avert peril. 2. It was a good precaution against tlie ignorance and fanaticism of the common j^eople. The elders would be amongst the most judicious men of the nation — would therefore not only be able to enter into the important matter requiring their atteutiun, but would have in- fluence with their comrades ; and hence, if they accepted the proposal of JVloses, the nation at large would be more likely to do so. Had he carried the Divine message immediately to the enshived j)eople — apparently alone — without army — without sceptre — it would liave aroused their indignation, their rejection ; they would havederided his pretensions — his dream of freedom; they would have regarded him as a fanatic — an impostor. But all this op- position was averted by calling the elders — and making them the medium of ai)i)eal to the nation — and his com- panions in the effort of liberation. The more agencies a man can bring into bis life work the bettei*. II. It would be the most efiFective method of gaining the sympathy of the nation. IMoses was a comparative stran- ger to the Israelites. The elders were well known to them — were associated vrith the traditions of their religious life 46 — had shared their persecution — were one with them in all tlie phases of life. They would, therefore, be far more likely to win the sympathy and help of the Israelites than Moses. He would have to influence them from without, they from within. They can previously educate their thought to the idea of freedom, then the nation will be ready to welcome any Moses who will work it out into history. All great workers should be judicious in their movement. III. It would thus be the most effec- tive method of working out the Divine project in reference to the nation. 1. How considerate (f the Divine Being to give Moses this idea of ivorking. Moses would have spent hours in devising the best method of approaching the Israelites — and after all might have been most injudicious in his arrangements. But there are times when God tells a good man hoiv to do his work — compassionate — helpful — the secret of success. Many men will not listen to the Divine in- structions. This is the occasion of the great failure of so much religious energy. 2. How numerous are the agencies jnit in motion for the performance of Divine projects. God is the source of all com- missions for the moral good of man. He calls Moses — tells Moses to call the eldei'S. God empowers His ministers to awaken new instrumentaUties for the good of the enslaved world. 3. All great workeis may fud a pattern hei-e. Not to trust their new and divine enterprises to the tide of popular opinion — storms may gather — may be wrecked. Launch them first on the more tranquil wateis of the few — after- wards they will be more likely to weather the national gale. Let men in authority, knowing the influence they possess, take care to welcome all men of heavenly commission, and themselves to set a good example to the public. This was a greater honour done to the Patriarchs than if God had written their names in the visible heavens, to be lead of all men \l'rajyp^. The Divine commands require the obedience of all who know the Divine name. The Divine errands require despatch. HOMILETIC COMMENTARY: EXODUS. cnAf-. III. God's will is that all His servants should declare His name as their Divine warrant. Jehovah, the God of Abraham alone can warrant good men in their work. When God appears it is generally to make known some deliverance for His people. Divine visitations : — 1. Penal. 2. Judicial. 3. Merciful. An inferior motive for a Religious Life. Verse 17. I. Some people are religious because they hope thereby to be saved from affliction. " I will bring you out of the affliction of Egypt." 1. They hope to escape the affliction of a bad name. 2. They hope to escape the affliction of a retributive providence. 3. They hope to escape the affiiction of moral banishment from God. II. Other people are religious because they hope thereby to better their condition, and gain greater enjoy- ment. " Unto a land flowing with milk and honey :" — 1. Because they imagine religion will free them from slavery. 2. Because they imagine religion will give them an advantage over their enemies. 3. Because they imagine religion will give them rich possession. III. That while the land flowing with milk and honey may be one motive for a religious life, the superior is love to God and moral freedom. At God's own will, He changeth His church from bondage and misery to enlargement and plenty. The reso- lution of Divine mercy : — 1. Awakens instruments to convey its message. 2. Prepares Churches to welcome its tidings. 3. The giving of a new im- pulse to history. The encouragement God gives to Christian workers : — 1. Divine aid in the work. 2. Bright hope in their future. 3. Glad .'uccess in their toil. A happy residence: — 1. A land of plenty. 2. A land of beauty. 3. A land of promise. 4. A land of freedom. 5. A land of rest. 6. A land typal of heaven. Verse 18. ^^ Now let us go, we beseech thee." "We see here the oppor- tunity God gives men to be virtuous. Phax'aoh was asked to let Israel go : — 1. That he might have the credit of a good action. 2. That he might take the responsibility of a bad action. 3. That he might render just any calamity that came upon him. 4. That he might shew the real nature of his character. 5. The Divine Being coidd have wrought the freedom of Israel without the consent of Pharaoh, but He did not, for the foregoing reasons. " The Lord God of the Hebrews hath met with us." The Divine wish was the only reason assigned to Pharaoh for the outgohig of Israel. 1. Not the wish of the enslaved nation. 2. Not that his predecessors had murdered their children. 3. Not that he had no right to detain them. 4. The Divine claim must take precedence of any human. " A7id now let us go, ive beseech thee,three days' journey into the wilderness." Why are only three days named ? — 1. That, if they went further Pharaoh had no right to complain, they not being his subjects. 2. This was all that God revealed unto Pharaoh, reserving His -good pleasure till afterwards. 3. That in refusing so small a request, his obsti- nacy might appear the greater, especially after the service Israel had rendered him. Sacrifice m the Wilderness. I. It would have shewn the willing- ness of a freed man to worsliip God anywhere. In the wilderness — with poor supply of animals for sacrificial purposes. After tired by a three days' journey, just out from bondaj^e — yet they were to worship God, Cannot we sacrifice to God in tiie variea scenes of life aft««r the hard toils of the day, especially after freedom from sin ? II. It would have shewn the need of rendering gratitude to God for wliat would have been a merciful interposi- tion. They would have been away from Pharaoh — slavery behind them ; they would have been free — greeted by the 47 CHAT. iiL UOMILETIC COMMENTARY: EXODUS. joyful appearances of nature. To sacri- The Lord owns His people under fico would have been their duty; itisours. their most despised name, " Hebrews." God will have His people use huuibla III. It would have evinced the address, even to their persecutors, return of a better manhood. No longc^r Liberty is to be sought by the good idolaters— they would have sacrilii-ed — 1. It is commanded by God. 2. He to the true God. It is God's work to raiseth in.struiueuts for its accomplish- make men hear and obey the message ment. 3. No man has a riglit to enslave of salvation He sends to them. them. 4. It is necessary to the duties Upon God's encouragement the in- of our religious life, strumeuts and subjects of redemption God, who can command all from must move thereunto. tyrants, is pleased to order His people Hearts wrought upon by God not to beg small things, merely hearken, but use means for de- Wilderness service is desired by God liverance. rather than mixtures with Egypt. Under God'scommission His oppressed The end of all deliverance to the ones shall face their oppressor. Chui-ch is God's worship. God's message must never be with- Man can largely Iiinder his neighbour held from oppressors. from a convenient worship of God. MAIN UOMILETICS OF THE PARAGRAPH.— Verses 19—22. The DiviNii Knowledge of the Success or otherwise of Ministerial Work. I. That God is thorouglily acquainted with the moral obstinacy of men. " And I am sure that the King of Egypt will not let you go." 1. There are many people who act like Pharaoh in relation to the coniinaiuls of God. As Phaj"aoli treated Moses and the Israelites with contempt— manifesting pride— obstinacy — so there are men and women to-day as proud and obstinate in reference to the requirements of Christ and His Gospel ; ministers address Divine messages to tliem — urge the Divine claims — all in vain. God knows such people. Their names are vocal on His lips. He tells His servants about them. He indicates judgments in reference to them. Such people are almost beyond the reach of ministerial influence. The minister is not altogether responsible for the success of his mission. He cannot force men to be good. 2. In all the commissions of human life God recognises the free agency of the wicked. God could Avith ease have set the Israelites at liberty, as He did Paul and Silas. Such was not tlie Divine will. He desired to use moral instrumentalities, in harmony with the volition of man. Is it not a mystery that man has the ability to oppose the will of God ? 3. We may inquire into the utility of employing Christian agency tvhere the result ivill be ineffectual. What utility could there be in the mission of Moses to Pharaoh, when God knew right well that it would be unavailing, and informed Moses of the fact? Why, then, was Moses sent; and would not this knowledge discourage and introduce an element of weakness into his effort? He went at the sovereign command of God to teach Pharaoh the Divine will, that he might be without excuse, that he might be acquainted with the designed freedom of Israel — for the sending of Moses had i-eference to Israel as well as to the king. It also commenced a series of events that ultimately issued in the overthrow of Pharaoh, and the victory of the Supreme Being on behalf of His people. So ministers are sent to nations — people — to-day who will remain finally impenitent. Such is tlie method of the Divine arrangement — such the attention of Divine mercy to the worst of characters — such the power of right that it will conquei-, if in judgment. II, That God is thorouglily acquainted with the method He wUl pm-sue in reference to the morally obstinate. 1. God deals icith the morally obstinate after the method of a consccutice plan. First, He j)repares the messenger to visit and teach them; then gives him the message; then tells him how to make it known; then smites in judgments, successive, severe- Thus God does 48 UOMILETIC COMMENTARY: EXODUS. CHAP. IIL not deal with the morally obstinate according to the impulse of the moment — fitfully, incidentally, but according to a harmonious, merciful, self-consistent plan — a plan that will admit of the repentance and faith of the sinner. 2. God sometimes meets the morally obstinate ivith demonstrations of His power. " I will stretch out my hand, and smite Egypt with all my wonders," etc. Here, then, we have human power in conflict with the Divine — the King of Egypt against the King of Heaven. Wliich will conquer ? The sequel. So sometimes God meets the o'hstinate sinner with tokens of power, ( 1 ) afflictive, {2) convincing, (3) subduing. III. That God can thwart the intention of the morally obstinate by their own wick- edness, and by the conduct of their comrades. (Verse 22.) 1. Pharaoh's obstinacy was thwarted by his own wickedness. The Egyptians aided the escape of Israel — gave them articles to facilitate their journey. So the purposes of obstinate men are often thwarted by those who share their sin and determination. The work of defeating and subduing obstinate sin is not left wholly to ministers. Often the Egyptians help them. 3. How thoroughly all agencies are at the disposal of God. His ministers are not the only instrumentalities at his call. All events, all persons cluster round them as a centre, and, under Divine direction, accomplish the moral freedom of the good. SUGGESTIVE COMMENTS ON THE VERSES. Verse 19. God declares the worst as well as the best that meet His servants in the way of salvation. God knows what the powers of the world will do against the Church, and yet He tries them. It is incident to worldly powers to deny the humblest request from God. God in His wisdom suffers worldly powers to wrestle with His mighty hand. Their sin is aggravated who ever contend with the mighty hand of God. The madness of sinners is so great, that they will put God's power to the test. Verse 20. God is at hand to deal with them that contend with His power. God's hand put forth will startle the arm of flesh. Upon Gcd's putting forth His hand to vengeance, great smitiugs are on His enemies. Wonderful vengeance God's hand giveth forth sometimes to quell the resistance of adversaries. God will certainly work wonderful plagues where He threatens them. The very midst of God's enemies shall have experience of His wonderful plagues. Where grace will not prevail with wicked men, force shall. E Sin endures its plagues to no pur- pose, as it is obliged to yield. Verse 21, 22. There is a grace of favour which the world may show unto God's Church. It is Gods only work to incline the hearts of enemies to favour His people. Fulness, as well as freedom, yield to God's people at His Word. God's Church is neighbour with a wicked world till His time. Even the world has some valuable things that it can give to the Church. Sometimes God makes the sons and daughters of the Cliurch carry away the treasures of enemies. At God's command, the Church shall spoil the enemies that spoiled her. A great part of the gold and silver now obtained was afterward used in building and furnishing the tabernacle. The relation of God : — 1. To human outgoings. 2. To human hearts . 3. to human treasures. God is the proper owner of all trea- sures, and can dispose of them as He will. The word rendered '' borrow " means simply to ask (Psalm, 2 — 8, ask)^ and should be so translated. Israel had, after their toil for the Egyptians, o, right to ask their help on their de- par tui'e. 49 CHAP. Ill, HOMILETIC COMMENTARY: EXODUS. That " ppoiled " does not imply robbery or injustice is evident from its use by Laban's daughters (Gen. xxxi. 16. The Ejiyptians would be so overcome by abject distress as to be ready to part with a considerable portion of their wealth, in order to get rid of a people whose presence menaced thera with utter extermination. God has many ways of balancing accounts between the injured and the injurious — of righting the oppressed, and compelh'ng those that have done wrong, to make restitution ; for he sits upon tlie throne, judging right [^Matthew Henry]. ILLUSTRATIONS TO CHAPTER III Verse 1. No vessels that God delights so much to fill as broken vessels, contrite spirits. '" He resistoth tho proud, and giveth grace to the humble." Jam. xiv. 6. The silver dew» flow down from the mountains to the lowest valleys. A humble soul that lies l«w, oh, ■what sights of God has ho ! what glories does he behold, when the proud soul sees nothing. He that is in the low pits and caves of the earth sees the stars of the firmament, when they who are upon the tops of the mountains discern them not [Z". Brooks], Verse 2. The Church has been subject to much persecution. The first was under the Emperor Nero, thirty-one years after our Lord's ascension. Multitudes were appre- hended ; they were covered by the skins of wild beasts, torn to pieces by devouring dogs ; fastened to crosses, wrapt up in combustible garments, that, when tho daylight failed, they might, like torches, serve to dispel the gloom of night. For this tragical scone Nero lent his own gardens; and thus the shrieks of women burning to ashes supplied music and diversion for their circus. The second was under Domitian, in the year 95, and forty thousand are supposed to havo perished. 'I he third began in the third year of Trajan in the year 100. The fourth under An- tonius. The fifth began in tho year r27, under Severus, when great cruelties were committed. The sixth began in the reign of Maximus, in 235-7. The seventh, which was tho most dreadful over known, began in 250, under the Emperor Decius. Tho eighth began in 257, under Valerian. The ninth was under Aurelian in 274. The tenth began in the nineteenth year of Diocletian, in 'SOS. In this dreadful persecution, which lasted ten years, houses filled with Christians were set on fire, and whole droves wore twisted together with ropes and cast into tho sea. It is related that seventeen thousand were slain in one month. In this fiery persecution it is believed that not fewer than ono hundred and forty-lour thousand Christians di<^d by violence, besides seven hundred thousand that died through the banishuicnts, or tho public works to ■which thoy wore condemned [^lieduiiiout]. Persecutions are byuelicial to tho righteous. ''ziey are a hail of precious stones, which, it 10 true rob the vine of her leaves, but give aer possessor a more precious treasure instead [Ai»on]. 50 The Church has sometimes bof^n brought ta so low and obscure a point that, if you will follow her in history, it is by the track of her blood ; and, if you would see her, it is by the light of those fires in ■which her martyrs have been burnt. Yet hath she still come through, and survived all that wrath, and still shall till she be made perfectly triumphant [Ze(f//(