EXODUS, Section 2 (Ex. 15-end).
C H Mackintosh

Exodus 15

This chapter opens with Israel's magnificent song of triumph on the shore of the Red Sea,
when they had seen "that great work which the Lord did upon the Egyptians." They had seen
God's salvation, and they, therefore, sing His praise and recount His mighty acts. "Then sang
Moses and the children of Israel this song unto the Lord." Up to this moment, we have not
heard so much as a single note of praise. We have heard their cry of deep sorrow, as they
toiled amid the brick-kilns of Egypt; we have hearkened to their cry of unbelief, when
surrounded by what they deemed insuperable difficulties; but, until now, we have heard no
song of praise. It was not until, as a saved people, they found themselves surrounded by the
fruits of God's salvation, that the triumphal hymn burst forth from the whole redeemed
assembly. It was when they emerged from their significant baptism "in the cloud and in the
sea," and were able to gaze upon the rich spoils of victory, which lay scattered around them,
that six hundred thousand voices were heard chanting the song of victory. The waters of the
Red Sea rolled between them and Egypt, and they stood on the shore as a fully delivered
people, and, therefore, they were able to praise Jehovah.

In this, as in everything else, they were our types. We, too, must know ourselves as saved, in
the power of death and resurrection, before ever we can present clear and intelligent worship.
There will always be reserve and hesitancy in the soul, proceeding, no doubt, from positive
inability to enter into the accomplished redemption which is in Christ Jesus. There may be the
acknowledgement of the fact that there is salvation in Christ, and in none other; but this is a
very different thing from apprehending, by faith, the true character and ground of that
salvation, and realising it as ours. The Spirit of God reveals, with unmistakable clearness, in
the Word, that the Church is united to Christ in death and resurrection; and, moreover, that a
risen Christ, at God's right hand, is the measure and pledge of the Church's acceptance. When
this is believed, it conducts the soul entirely beyond the region of doubt and uncertainty. How
can the Christian doubt when he knows that he is continually represented before the throne of
God by an Advocate, even "Jesus Christ the righteous?" It is the privilege of the very feeblest
member of the Church of God to know that he was represented by Christ on the cross; that all
his sins were confessed, borne, judged, and atoned for there. This is a divine reality, and,
when laid hold of by faith, must give peace. But nothing short of it ever can give peace. There
may be earnest, anxious, and most sincere desires after God. There may be the most pious and
devout attendance upon all the ordinances, offices, and forms of religion. But there is no other
possible way in which to get the sense of sin entirely removed from the conscience, but seeing
it judged in the Person of Christ, as a sin-offering on the cursed tree. If it was judged there,
once for all, it is now by the believer to be regarded as a divinely and, therefore, eternally-
settled question. And that it was so judged is proved by the resurrection of the Surety. "I know
that whatsoever God doeth it shall be for ever: nothing can be put to it nor anything taken
from it: and God doeth it that men should fear before him." (Ecc. 3: 14)

However, while it is generally admitted that all this is, true in reference to the Church
collectively, many find considerable difficulty in making a personal application thereof. They
are ready to say, with the psalmist, "Truly, God is good to Israel, even to such as are of a clean
heart. But as for me," &c. (Ps. 73: 1, 2) They are looking at themselves instead of at Christ, in
death, and Christ, in resurrection. They are occupied rather with their appropriation of Christ
than with Christ Himself. They are thinking of their capacity rather than their title. Thus they
are kept in a state of the most distressing uncertainty; and, as a consequence, they are never
able to take the place of happy, intelligent worshippers. They are praying for salvation instead
of rejoicing in the conscious possession of it. They are looking at their imperfect fruits instead
of Christ's perfect atonement.

Now, in looking through the various notes of this song, in Exodus 15, we do not find a single
note about self, its doings, its sayings, its feelings, or its fruits. It is all about Jehovah from
beginning to end. It begins with, "I will sing unto the Lord, for he hath triumphed gloriously:
the horse and his rider hath he thrown into the sea." This is a specimen of the entire song. It is
a simple record of the attributes and actings of Jehovah. In Ex. 14 the hearts of the people?
had, as it were, been pent up, by the excessive pressure of their circumstances: but in Ex. 15
the pressure is removed, and their hearts find full vent in a sweet song of praise. Self is
forgotten. Circumstances are lost sight of. One object, and but one, fills their vision, and that
object is the Lord Himself in His character and ways. They were able to say, "Thou, Lord, hast
made me glad through thy work; I will triumph in the works of thy hands." (Ps. 92: 4) This is
true worship. It is when poor worthless self, with all its belongings, is lost sight of, and Christ
alone fills the heart, that we present proper worship. There is no need for the efforts of a
fleshly pietism to awaken in the soul feelings of devotion. Nor is there any demand whatever
for the adventitious appliances of religion, so called, to kindle in the soul the flame of
acceptable worship. Oh! no; let but the heart be occupied with the Person of Christ, and
"songs of praise" will be the natural result. It is impossible for the eye to rest on Him and the
spirit not be bowed in holy worship. If we contemplate the worship of the hosts which
surround the throne of God and the Lamb, we shall find that it is ever evoked by the
presentation of some special feature of divine excellence or divine acting. Thus should it be
with the Church on earth; and when it is not so, it is because we allow things to intrude upon
us which have no place in the regions of unclouded light and unalloyed blessedness. In all
true worship, God Himself is at once the object of worship, the subject of worship, and the
power of worship.

Hence Exodus 15 is a fine specimen of a song of praise. It is the language of a redeemed
people celebrating the worthy praise of Him who had redeemed them. "The Lord is my
strength and song, and he is become my salvation: He is my God, and I will prepare him an
habitation; my fathers God, and I will exalt him. The Lord is a man of war, the Lord is his
name, . . . thy right hand, O Lord is become glorious in power: thy right hand, O Lord, hath
dashed in pieces the enemy ....who is like unto thee, O Lord, among the gods? Who is like
thee, glorious in holiness, fearful in praises, doing wonders? . . . . Thou, in thy mercy, hast led
forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy
holy habitation. . . . The Lord shall reign for ever and ever." How comprehensive is the range
of this song. It begins with redemption and ends with the glory. It begins with the cross, and
ends with the kingdom. It is like a beauteous rainbow, of which one end dips in "the
sufferings," and the other in "the glory which should follow." It is all about Jehovah. It is an
outpouring of soul produced by a view of God and His gracious and glorious actings.

Moreover, it does not stop short of the actual accomplishment of the divine purpose; as we
read, "Thou hast guided them in thy strength unto thy holy habitation." The people were able
to say this, though they had but just planted their foot on the margin of the desert. It was not
the expression of a vague hope. It was not feeding upon poor blind chance. Oh! no; when the
soul is wholly occupied with God, it is enabled to launch out into all the fullness of His grace,
to bask in the sunshine of His countenance, and delight itself in the rich abundance of His
mercy and loving-kindness. There is not a cloud upon the prospect, when the believing soul,
taking its stand upon the eternal rock on which redeeming love has set it in association with a
risen Christ, looks up into the spacious vault of God's infinite plans and purposes, and dwells
upon the effulgence of that glory which God has prepared for all those who have washed their
robes and made them white in the blood of the Lamb.

This will account for the peculiarly brilliant, elevated, and unqualified character of all those
bursts of praise which we find throughout sacred Scripture, The creature is set aside; God is
the object. He fills the entire sphere of the soul's vision. There is nothing of man, his feelings,
or his experiences, and, therefore, the stream of praise flows copiously and uninterruptedly
forth. How different is this from some of the hymns which we so often hear sung in Christian
assemblies, so full of our failings, our feebleness, our shortcomings. The fact is, we can never
sing with real, spiritual intelligence and power when we are looking at ourselves We shall
ever be discovering something within which will act as a drawback to our worship. Indeed,
with many, it seems to be accounted a Christian grace to be in a continual state of doubt and
hesitation; and, as a consequence, their hymns are quite in character with their condition.
Such persons, however sincere and pious, have never yet, in the actual experience of their
souls, entered upon the proper ground of worship. They have not yet got done with
themselves. They have not passed through the sea; and, as a spiritually baptised people, taken
their stand on the shore, in the power of resurrection. They are still, in some way or another,
occupied with self. They do not regard self as a crucified thing, with which God is for ever
done.

May the Holy Ghost lead all God's people into fuller, clearer, and worthier apprehensions of
their place and privilege as those who, being washed from their sins in the blood of Christ, are
presented before God in all that infinite and unclouded acceptance in which He stands, as the
risen and glorified Head of His Church. Doubts and fears do not become them, for their
divine Surety has not left a shadow of a foundation on which to build a doubt or a fear. Their
place is within the veil. They "have boldness to enter into the holiest by the blood of Jesus."
(Heb. 10: 19) Are there any doubts or fears in the holiest? Is it not evident that a doubting
spirit virtually calls in question the perfectness of Christ's work—a work which has been
attested, in the view of all created intelligence, by the resurrection of Christ from the dead?
That blessed one could not have left the tomb unless all ground of doubting and fearing had
been perfectly removed on behalf of His people. Wherefore, it is the Christians sweet
privilege ever to triumph in a full salvation. The Lord Himself has become his salvation; and
he has only to enjoy the fruits of that which God has wrought for him, and to walk to His
praise while waiting for that time, when "Jehovah shall reign for ever and ever."

But there is one note in this song, to which I shall just invite my reader's attention. "He is my
God and I will prepare him an habitation." It is worthy of note that when the heart was full to
overflowing with the joy of redemption, it gives expression to its devoted purpose in
reference to "a habitation for God." Let the Christian reader ponder this. God dwelling with
man is a grand thought pervading Scripture from Exodus 15 to Revelation. Hearken to the
following utterance of a devoted heart: "Surely I will not come into the tabernacle of my
house nor go up into my bed; I will not give sleep to mine eyes or slumber to mine eyelids,
until I find out a place for the Lord, an habitation for the mighty God of Jacob." (Ps. 132: 3-5)
Again, "For the zeal of thine house hath eaten me up." (Ps. 49: 9; John 2: 17.) I do not attempt
to pursue this subject here; but I would fain awaken such an interest concerning it in the
breast of my reader, as shall lead him to pursue it, prayerfully, for himself, from the earliest
notice of it in the Word until he arrives at that soul-stirring announcement, "Behold the
tabernacle of God is with men, and he will dwell with them, and they shall be his people, and
God himself shall be with them and be their God. And God shall wipe away all tears from
their eyes." (Rev. 21: 3, 4)

"So Moses brought Israel from the Red Sea; and they went out into the wilderness of Shur:
and they went three days in the wilderness and found no water." (ver. 22) It is when we get
into wilderness experience, that we are put to the test as to the real measure of our
acquaintance with God and with our own hearts. There is a freshness and an exuberance of
joy connected with the opening of our Christian career, which very soon receives a check
from the keen blast of the desert; and then, unless there is a deep sense of what God is to us,
above and beyond everything else, we are apt to break down, and, "in our hearts, turn back
again into Egypt." The discipline of the wilderness is needful, not to furnish us with a title to
Canaan, but to make us acquainted with God and with our own hearts; to enable us to enter
into the power of our relationship, and to enlarge our capacity for the enjoyment of Canaan
when we actually get there. (See Deut. 8: 2-5.)

The greenness, freshness, and luxuriance of spring have peculiar charms, which will pass
away before the scorching heat of summer; but then, with proper care, that very heat which
removes the fair traces of spring, produces the mellowed and matured fruits of autumn. Thus
it is also in the Christian life; for there is, as we know, a striking and deeply instructive
analogy between the principles which obtain in the kingdom of nature and those which
characterise the kingdom of grace, seeing it is the same God whose handiwork meets our
view in both.

There are three distinct positions in which we may contemplate Israel, namely, in Egypt, in
the wilderness, and in the land of Canaan. In all these, they are "our types;" but we are in all
three together. This may seem paradoxical, but it is true. As a matter of actual fact, we are in
Egypt, surrounded by natural things, which are entirely adapted to the natural heart. But,
inasmuch as we have been called by God's grace into fellowship with His Son Jesus Christ,
we, according to the affections and desires of the new nature, necessarily find our place
outside of all that which belongs to Egypt,, (i.e., the world in its natural state),* and this
causes us to taste of wilderness experience, or, in other words, it places us, as a matter of
experience, in the wilderness. The divine nature earnestly breathes after a different order of
things—after a purer atmosphere than that with which we find ourselves surrounded, and thus
it causes us to feel Egypt to be a moral desert.
{*There is a wide moral difference between Egypt and Babylon, which it is important to
understand. Egypt was that out of which Israel came; Babylon was that into which they were
afterwards carried. (Comp. Amos 5: 25-27 with Acts 7: 42, 43) Egypt expresses what man has
made of the world; Babylon expresses what Satan has made, is making, or will make, of the
professing Church. Hence, we are not only surrounded with the circumstances of Egypt, but
also by the moral principles of Babylon.
This renders our "days" what the Holy Ghost has termed "perilous." (calepoi—"difficult".) It
demands a special energy of the Spirit of God, and complete subjection to the authority of the
Word, to enable one to meet the combined influence of the realities of Egypt and the spirit
and principles of Babylon. The former meet the natural desires of the heart; while the latter
connect themselves with, and address themselves to, the religiousness of nature, which gives
them a peculiar hold upon the heart. Man is a religious being, and peculiarly susceptible of
the influences which arise from music, sculpture, painting, and pompous rites and
ceremonies. When these things stand connected with the full supply of all his natural wants—
yes, with all the ease and luxury of life, nothing but the mighty power of God's Word and
Spirit can keep one true to Christ.
We should also remark that there is a vast difference between the destinies of Egypt and those
of Babylon. Isaiah 19 sets before us the blessing that are in store for Egypt. It concludes thus:
"And the Lord shall smite Egypt; he shall smite and heal it: and they shall return even unto the
Lord, and he shall be entreated of them, and shall heal them. . . . . . in that day shall Israel be
the third with Egypt and with Assyria, even a blessing in the midst of the land, whom the Lord
of Hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands,
and Israel mine inheritance."(ver. 22-25)
Very different is the close of Babylon's history, whether viewed as a literal city or a spiritual
system. "I will also make it a possession for the bittern, and pools of water; and I will sweep it
with the besom of destruction, saith the Lord of hosts." (Isaiah 14: 23) "It shall never be
inhabited, neither shall it be dwelt in from generation to generation." (Isaiah 13: 20) So much
for Babylon literally; and looking at it from a mystic or spiritual point of view, we read its
destiny in Revelation 18. The entire chapter is a description of Babylon, and it concludes thus:
" A strong angel took up a stone, like a great millstone, and cast it into the sea, saying, "Thus,
with violence shall that great city Babylon be thrown down, and shall be found no more at
all." (Verse 21)
With what immense solemnity should those words fall upon the ears of all who are in any
wise connected with Babylon—that is to say, with the false, professing church. "Come out of
her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues!"
(Rev. 18: 5) The "power" of the Holy Ghost will necessarily produce, or express itself in a
certain " form, and the enemy's aim has ever been to rob the professing church of the power,
while he leads her to cling to, and perpetuate the form—to stereotype the form when all the
spirit and life has passed away. Thus he builds the spiritual Babylon. The stones of which this
city is built are lifeless professors; and the slime or mortar which binds these stones together
is a, form of godliness without the power."
Oh my beloved reader, let us see to it that we fully, clearly and influentially understand these
things.}

But then, inasmuch as we are, in God's view, eternally associated with Him who is passed
right through into the heavenlies, and taken His seat there in triumph and majesty, it is our
happy privilege to know ourselves, by faith, as "sitting together with him" there. (Eph. 2) So
that although we are, as to our bodies, in Egypt, we are, as to our experience, in the
wilderness, while at the same time, faith conducts us, in spirit, into Canaan, and enables us to
feed upon "the old corn of the land," i.e., upon Christ, not as One come down to earth merely,
but as One gone back to heaven and seated there in glory.

The concluding verses of this 15th chapter show us Israel in the wilderness. Up to this point it
seemed to them to be all fair sailing. Heavy judgements poured upon Egypt, but Israel
perfectly exempt—the army of Egypt dead upon the sea shore, but Israel in triumph. All this
was well enough; but alas! the aspect of things speedily changed. The notes of praise were
soon exchanged for the accents of discontent. "When they came to Marah they could not
drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah.
And the people murmured against Moses, saying, What shall we drink?" Again, "the whole
congregation of the children of Israel murmured against Moses and Aaron in the wilderness:
and the children of Israel said unto them, Would to God we had died by the hand of the Lord
in the land of Egypt, when we sat by the flesh pots, and when we did eat bread to the full! for
ye have brought us forth into this wilderness to kill this whole assembly with hunger."

Here were the trials of the wilderness. What shall we eat?" and "What shall we drink?" The
waters of Marah tested the heart of Israel and developed their murmuring spirit; but the Lord
showed them that there was no bitterness which He could not sweeten with the provision of
His own grace. "And the Lord showed them a tree, which when he had cast into the waters,
the waters were made sweet; there he made for them a statute and an ordinance, and there he
proved them." Beauteous figure this of Him who was, in infinite grace, cast into the bitter
waters of death, in order that those waters might yield nought but sweetness to us for ever.
We can truly say, "the bitterness of death is past," and nothing remains for us but the eternal
sweets of resurrection.

Verse 26 sets before us the momentous character of this first stage of Gods redeemed in the
wilderness. We are in great danger, at this point, of falling into a fretful, impatient,
murmuring spirit. The only remedy for this is to keep the eye steadily fixed on Jesus—
"looking unto Jesus." He, blessed be His name, ever unfolds himself according to the need of
His people; and they, instead of complaining of their circumstances, should only make their
circumstances an occasion of drawing afresh upon Him. Thus it is that the wilderness
ministers to our experience of what God is. It is a school in which we learn His patient grace
and ample resources. "Forty years suffered he their manners in the wilderness." (Acts 13: 18)
The spiritual mind will ever own that it is worth having bitter waters for God to sweeten. "We
glory in tribulations also: knowing that tribulation worketh patience; and patience,
experience; and experience, hope; and hope maketh not ashamed; because the love of God is
shed abroad in our hearts by the Holy Ghost which is given unto us." (Rom. 5: 3-5)

However, the wilderness has its Elims as well as its Marahs; its wells and palm trees, as well
as its bitter waters. "And they came to Elim, where were twelve wells of water, and threescore
and ten palm trees: and they encamped thereby the waters." (Ver. 27) The Lord graciously and
tenderly provides green spots in the desert for His journeying people; and though they are, at
best, but oases, yet are they refreshing to the spirit and encouraging to the heart. The sojourn
at Elim was eminently calculated to soothe the hearts of the people, and hush their
murmurings. The grateful shade of its palm trees, and the refreshing of its wells, came in,
sweetly and seasonably, after the trial of Marah, and significantly set forth, in our view, the
precious virtues of that spiritual ministry which God provides for his people down here. "The
twelve and "the seventy " are numbers intimately associated with ministry.

But Elim was not Canaan. Its wells and palm trees were but foretastes of that happy land
which lay beyond the bounds of the sterile desert on which the redeemed had just entered. It
furnished refreshment, no doubt, but it was wilderness refreshment. It was but for passing
moment, designed, in grace, to encourage their depressed spirits, and nerve them for their
onward march to Canaan. Thus it is as we know, with ministry in the Church. It is a gracious
provision for our need, designed to refresh, strengthen, and encourage our hearts, "until we all
come to the fullness of the measure of the stature of Christ." (Eph. 4)

Exodus 16

"And they took their journey from Elim, and all the congregation of the children of Israel
came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the
second month after their departure out of the land of Egypt." (Chap. 16: 1) Here we find Israel
in a very marked and interesting position. It is still the wilderness, no doubt, but it is a most
important and significant stage thereof, namely, "between Elim and Sinai." The former was
the place where they had so recently experienced the refreshing springs of divine ministry; the
latter was the place where they entirely got off the ground of free and sovereign grace, and
placed themselves under a covenant of works. These facts render "the wilderness of Sin" a
singularly interesting portion of Israel's journey. Its features and influences are as strongly
marked as those of any point in their whole career. They are here seen as the subjects of the
same grace which had brought them up out of the land of Egypt, and, therefore, all their
murmurings are instantly met by divine supplies. When God acts in the display of His grace,
there is no hindrance. The streams of blessing which emanate from Him, flow onward without
interruption. It is only when man puts himself under law that he forfeits everything; for then
God must allow him to prove how much he can claim on the ground of his own works.

When God visited and redeemed His people, and brought them forth out of the land of Egypt,
it assuredly was not for the purpose of suffering them to die of hunger and thirst in the
wilderness. They should have known this. They ought to have trusted Him, and walked in the
confidence of that love which had so gloriously delivered them from the horrors of Egyptian
bondage. They should have remembered that it was infinitely better to be in the desert with
God, than in the brick-kilns with Pharaoh. But no; the human heart finds it immensely
difficult to give God credit for pure and perfect love. It has far more confidence in Satan than
God. Look, for a moment, at all the sorrow and suffering, the misery and degradation which
man has endured by reason of his having hearkened to the voice of Satan, and yet he never
gives utterance to a word of complaint of his service, or of desire to escape from under his
hand. He is not discontented with Satan, or weary of serving him. Again and again, he reaps
bitter fruits in those fields which Satan has thrown open to him; and yet, again and again, he
may be seen sowing the self-same seed, and undergoing the self-same labours.

How different it is in reference to God! When we have set out to walk in His ways, we are
ready, at the earliest appearance of pressure or trial, to murmur and rebel. Indeed, there is
nothing in which we so signally fail as in the cultivation of a confiding and thankful spirit.
Ten thousand mercies are forgotten in the presence of one single trying privation. We have
been frankly forgiven all our sins, "accepted in the Beloved," made heirs of God and joint-
heirs with Christ, the expectants of eternal glory; and, in addition to all, our path through the
desert is strewed with countless mercies; and yet let but a cloud, the size of a man's hand,
appear on the horizon, and we at once forget the rich mercies of the past in view of this single
cloud, which, after all, may only "break in blessings on our head." The thought of this should
humble us deeply in the presence of God. How unlike we are in this, as in every other respect,
to our blessed Exemplar! Look at Him—the true Israel in the wilderness—surrounded by wild
beasts, and fasting for forty days. How did He carry Himself? Did He murmur? Did He
complain of His lot? Did He wish Himself in other circumstances? Ah! no. God was the
portion of His cup and the lot of His inheritance. (Ps. 16) And, therefore, when the tempter
approached and offered Him the necessaries, the glories, the distinctions, and the honours of
this life, He refused them all, and tenaciously held fast the position of absolute dependence
upon God and implicit obedience to His word. He would only take bread from God and glory
from Him likewise.

Very different was it with Israel after the flesh ! No sooner did they feel the pressure of
hunger than "they murmured against Moses and Aaron in the wilderness." They seemed to
have actually lost the sense of having been delivered by the hand of Jehovah, for they said,
"Ye have brought us forth into this wilderness." And, again, in Ex. 17, "the people murmured
against Moses and said, Wherefore is this that thou hast brought us up out of Egypt to kill us,
and our children, and our cattle with thirst?" Thus did they, on every occasion, evince a
fretful, murmuring spirit, and prove how little they realised the presence and the hand of their
Almighty and infinitely gracious Deliverer.

Now, nothing is more dishonouring to God than the manifestation of a complaining spirit on
the part of those that belong to Him. The apostle gives it as a special mark of Gentile
corruption that, "when they knew God, they glorified him not as God, neither were thankful."
Then follows the practical result of this unthankful spirit. "They became vain in their
imaginations, and their foolish heart was darkened." (Rom. 1: 2) The heart that ceases to
retain a thankful sense of God's goodness will speedily become "dark." Thus Israel lost the
sense of being in God a hands; and this led, as might be expected, to still thicker darkness, for
we find them, further on in their history, saying, "Wherefore hath the Lord brought us into this
land, to fall by the sword, that our wives and our children shall be a prey?" (Num. 14: 3) Such
is the line along which a soul out of communion will travel. It first loses the sense of being in
God's hands for good, and, finally, begins to deem itself in His hands for evil.

Melancholy progress this! However, the people being so far the subjects of grace, are
provided for; and our chapter furnishes the marvellous account of this provision. "Then said
the Lord unto Moses, Behold, I will rain bread from heaven for you." They, when enveloped
in the chilling cloud of their unbelief, had said, "Would to God we had died by the hand of the
Lord in the land of Egypt, when we sat by the flesh-pots, and when we did eat bread to the
full." But now the word is, "bread from heaven." Blessed contrast! How amazing the
difference between the Flesh-pots, the leeks, onions, and garlic of Egypt, and this heavenly
manna—"angels' food!" The former belonged to earth, the latter to heaven.

But, then, this heavenly food was, of necessity, a test of Israel's condition, as we read, "That I
may prove them, whether they will walk in my law or no." It needed a heart weaned from
Egypt's influences, to be satisfied with, or enjoy "bread from heaven." In point of fact, we
know that the people were not satisfied with it, but despised it, pronounced it "light food," and
lusted for flesh. Thus they proved how little their hearts were delivered from Egypt, or
disposed to walk in God's law. "In their hearts they turned back again into Egypt." (Acts 7: 39)
But, instead of getting back thither, they were, ultimately, carried away beyond Babylon.
(Acts 7: 43) This is a solemn and salutary lesson for Christians. If those who are redeemed
from this present world, do not walk with God in thankfulness of heart, satisfied with His
provision for the redeemed in the wilderness, they are in danger of falling into the snare of
Babylonish influence. This is a serious consideration. It demands a heavenly taste to feed on
bread from heaven. Nature cannot relish such food. It will ever yearn after Egypt, and,
therefore, it must be kept down. It is our privilege, as those who have been baptised into
Christ's death, and "risen again through the faith of the operation of God," to feed upon Christ
as "the bread of life which came down from heaven." This is our wilderness food—Christ as
ministered by the Holy Ghost, through the written word; while, for our spiritual refreshment,
the Holy Ghost has come down, as the precious fruit of the smitten Rock—Christ, as smitten
for us. Such is our rare portion, in this desert world.

Now, it is obvious that, in order to enjoy such a portion as this, our hearts must be weaned
from everything in this present evil world—from all that would address itself to us as natural
men—as men alive in the flesh. A worldly heart—a carnal mind, would neither find Christ in
the Word, nor enjoy Elim if found. The manna was so pure and delicate that it could not bear
contact with earth. It fell upon the dew, (see Num. 11: 9) and had to be gathered ere the sun
was up. Each one, therefore, had to rise early and seek his daily portion. So it is with the
people of God now. The heavenly manna must be gathered fresh every morning. Yesterdays
manna will not do for today, nor today's for tomorrow. We must feed upon Christ every day,
with fresh energy of the Spirit, else we shall cease to grow. Moreover, we must make Christ
our primary object. We must seek Him "early," before "other things" have had time to take
possession of our poor susceptible hearts. Many of us, alas! fail in this. We give Christ a
secondary place, and the consequence is, we are left feeble and barren. The enemy, ever
watchful, takes advantage of our excessive spiritual indolence to rob us of the blessedness and
strength which flow from feeding upon Christ. The new life in the believer can only be
nourished and sustained by Christ. "As the living Father hath sent me, and I live by the Father;
so he that eateth me, even he shall live by me." (John 6: 57)

The grace of the Lord Jesus Christ, as the One who came down from heaven, to be His
people's food is ineffably precious to the renewed soul; but, in order to enjoy Him thus, we
need to realise ourselves, as in the wilderness, separated to God, in the power of
accomplished redemption. If I am walking with God through the desert, I shall be satisfied
with the food which He provides, and that is, Christ as come down from heaven. "The old
corn of the land of Canaan" has its antitype in Christ ascended up on high, and seated in the
glory. As such, He is the proper food of those who by faith, know themselves as raised up
together and seated together with Him in the heavenlies. But the manna, that is, Christ as
come down from heaven, is for the people of God, in their wilderness life and experience. As
a people journeying down here, we need a Christ who also journeyed down here; as a people
seated in spirit up there, we have a Christ who is seated up there. This may help to explain the
difference between the manna and the old corn of the land. It is not a question of redemption;
that we have in the blood of the cross, and there alone. It is simply the provision which God
has made for His people, according to their varied attitudes, whether as actually toiling in the
desert, or in spirit taking possession of the heavenly inheritance.

What a striking picture is presented by Israel in the wilderness! Egypt was behind them,
Canaan before them, and the sand of the desert around them; while they themselves were
called to look up to heaven for their daily supply. The wilderness afforded not one blade of
grass nor one drop of water for the Israel of God. In Jehovah alone was their portion. Most
touching illustration of God's pilgrim people in this wilderness world! They have nothing
here. Their life, being heavenly, can only be sustained by heavenly things. Though in the
world, they are not of it, for Christ has chosen them out of it. As a heaven-born people, they
are on their way to their birth-place, and sustained by food sent from thence. Theirs is an
upward and an onward course. The glory leads only thus. It is utterly vain to cast the eye
backward in the direction of Egypt; not a ray of the glory can there be discerned. "They
looked toward the wilderness, and behold the glory of the Lord appeared in the clouds."
Jehovah's chariot was in the wilderness, and all who desired companionship with Him should
be there likewise; and, if there, the heavenly manna should be their food, and that alone.

True, this manna was strange sustenance, such as an Egyptian could never understand,
appreciate, or live upon; but those who had been "baptised in the cloud and in the sea," could,
if walking in consistency with that significant baptism, enjoy and be nourished by it. Thus is it
now in the case of the true believer. The worldling cannot understand how he lives. Both his
life and that which sustains it lie entirely beyond the range of nature's keenest vision. Christ is
his life, and on Christ he lives. He feeds, by faith, upon the powerful attractions of one who,
though being "God over all, blessed for ever," "took upon him the form of a servant, and was
made in the likeness of men." (Phil. 2: 7) He traces Him from the bosom of the Father to the
cross, and from the cross to the throne, and finds Him, in every stage of His journey, and in
every attitude of His life, to be most precious food for his new man. All around, though, in
fact, Egypt, is morally a waste howling wilderness, affording nothing for the renewed mind;
and, just in proportion as the Christian finds any material to feed upon, must his spiritual man
be hindered in his progress. The only provision which God has made is the heavenly manna,
and on this the true believer should ever feed.

It is truly deplorable to find Christians seeking after the things of this world. It proves, very
distinctly, that they are "loathing" the heavenly manna, and esteeming it "light food." They are
ministering to that which they ought to mortify. The activities of the new life will ever show
themselves in connection with the subjugation of "the old man with his deeds;" and the more
that is accomplished, the more will we desire to feed upon the "bread which strengthens man's
heart." As in nature, the more we exercise, the better the appetite, so in grace, the more our
renewed faculties are called into play, the more we feel the need of feeding, each day, upon
Christ. It is one thing to know that we have life in Christ, together with full forgiveness and
acceptance before God, and it is quite another to be in habitual communion with Him—
feeding upon Him by faith—making Him the exclusive food of our souls. Very many profess
to have found pardon and peace in Jesus, who, in reality, are feeding upon a variety of things
which have no connection with Him. They feed their minds with the newspapers and the
varied frivolous and vapid literature of the day. Will they find Christ there? Is it by such
instrumentality that the Holy Ghost ministers Christ to the soul? Are these the pure dew-drops
on which the heavenly manna descends for the sustenance of God's redeemed in the desert?
Alas! no; they are the gross materials in which the carnal mind delights. How then can a true
Christian live upon such? We know, by the teaching of God's word, that he carries about with
him two natures; and it may be asked, Which of the two is it that feeds upon the world's news
and the world's literature? Is it the old or the new? There can be but the one reply. Well, then,
which of the two am I desirous of cherishing? Assuredly my conduct will afford the truest
answer to this enquiry. If I sincerely desire to grow in the divine Life—if my one grand object
is to be assimilated and devoted to Christ—if I am earnestly breathing after an extension of
God's kingdom within, I shall, without doubt, seek continually that character of nourishment
which is designed of God to promote my spiritual growth. This is plain. A man's acts are
always the truest index of his desires and purposes. Hence, if I find a professing Christian
neglecting his Bible, yet finding abundance of time—yea, some of his choicest hours—for the
newspaper, I can be at no loss to decide as to the true condition of his soul. I am sure he
cannot be spiritual—cannot be feeding upon, living for, or witnessing to, Christ.

If an Israelite neglected to gather, in the freshness of the morning hour, his daily portion of
the divinely appointed food, he would speedily have become lacking in strength for his
journey. Thus is it with us. We must make Christ the paramount object of our souls' pursuit,
else our spiritual life will inevitably decline. We cannot even feed upon feelings and
experiences connected with Christ, for they, inasmuch as they are fluctuating, cannot form
our spiritual nourishment. It was Christ yesterday, and it must be Christ today, and Christ for
ever. Moreover, it will not do to feed partly on Christ and partly on other things. As, in the
matter of life, it is Christ alone; so, in the matter of living, it must be Christ alone. As we
cannot mingle anything with that which imparts life; so neither can we mingle anything with
that which sustains it.

It is quite true that, in spirit, and by faith, we can, even now, feed upon a risen and gloried
Christ, ascended up to heaven in virtue of accomplished redemption, as prefigured by "the old
corn of the land." (See Joshua 5) And not only so, but we know that when God's redeemed
shall have entered upon those fields of glory, rest, and immortality, which lie beyond the
Jordan, they shall, in actual fact, be done with wilderness food; but they will not be done with
Christ. nor with the remembrance of that which constitutes the specific nourishment of their
desert life.

Israel were never to forget, amid the milk and honey of the land of Canaan, that which had
sustained them during their forty years' sojourn in the wilderness. "This is the thing which the
Lord commandeth, Fill an omer of is to be kept for your generations; that they may see the
bread wherewith I have fed you in the wilderness, when I brought you forth from the land of
Egypt..... As the Lord commanded Moses, so Aaron laid it up before the testimony, to be
kept." (Ver. 32) Most precious memorial of the faithfulness of God! He did not suffer them to
die of hunger, as their foolish hearts had unbelievingly anticipated. He rained bread from
heaven for them, fed them with angels' food, watched over them with all the tenderness of a
nurse, bore with them, carried them on eagles' wings; and, had they only continued on the
proper ground of grace, He would have put them in eternal possession of all the promises
made to their fathers. The pot of manna, therefore, containing, as it did, a man's daily portion,
and laid up before the Lord, furnishes a volume of truth. There was no worm therein nor
ought of taint. It was the record of Jehovah's faithfulness, in providing for those whom He had
redeemed out of the hand of the enemy.

Not so, however, when man hoarded it up for himself. Then the symptoms of corruptibility
soon made their appearance. We cannot, if entering into the truth and reality of our position,
hoard up. It is our privilege, day by day, to enter into the preciousness of Christ, as the One
who came down from heaven to give life unto the world. But if any, in forgetfulness of this,
should be found hoarding up for tomorrow, that is, laying up truth beyond his present need,
instead of turning it to profit in the way of renewing strength it will surely become corrupt.
This is a salutary lesson for us. It is a deeply solemn thing to learn truth; for there is not a
principle which we profess to have learnt which we shall not have to prove practically. God
will not have us theorists. One often trembles to hear persons make high professions and use
expressions of intense devotedness, whether, in prayer or otherwise, lest. when the hour of
trial comes, there may not be the needed spiritual power to carry out what the lips have
uttered.

There is a great danger of the intellect's outstripping the conscience and the affections. Hence
it is that so many seem, at first, to make such rapid progress up to a certain point; but there
they stop short and appear to retrograde. Like an Israelite gathering up more manna than he
required for one day's food. He might appear to be accumulating the heavenly food far more
diligently than others; yet every particle beyond the day's supply was not only useless, but far
worse than useless, inasmuch as it "bred worms." Thus is it with the Christian. He must use
what he gets. He must feed upon Christ as a matter of actual need, and the need is brought out
in actual service. The character and ways of God, the preciousness and beauty of Christ, and
the living depths of the Word are only unfolded to faith and need. It is as we use what we
receive that more will be given. The path of the believer is to be a practical one; and here it is
that so many of us come short. It will often be found that those who get on most rapidly in
theory are the slowest in the practical and experimental elements, because it is word a work
of intellect than of heart and conscience. We should ever remember that Christianity is not a
set of opinions, a system of dogmas, or a number of views. It is pre-eminently a living
reality—a personal, practical, powerful thing, telling itself out in all the scenes and
circumstances of daily life, shedding its hallowed influence over the entire character and
course, and imparting its heavenly tone to every relationship which one may be called of God
to fill. In a word, it is that which flows from being associated and occupied with Christ. This
is Christianity. There may be clear views, correct notions. sound principles, without any
fellowship with Jesus; but an orthodox creed without Christ will prove a cold, barren, dead
thing.

Christian reader, see carefully to it that you are not only saved by Christ, but also living on
Him. Make Him the daily portion of your soul. Seek Him "early," seek Him "only." When
anything solicits your attention, ask the question, "Will this bring Christ to my heart! Will it
unfold Him to my affections or draw me near to His Person?" If not, reject it at once: yes,
reject it, though it present itself under the most specious appearance and with the most
commanding authority. If your honest purpose be to get on in the divine life, to progress in
spirituality, to cultivate personal acquaintance with Christ, then challenge your heart solemnly
and faithfully as to this. Make Christ your habitual food. Go, gather the manna that falls on
the dew-drops, and feed upon it with an appetite sharpened by a diligent walk with God
through the desert. May the rich grace of God the Holy Ghost abundantly Strengthen you in
all this!* {*My reader will find it profitable to turn to John 6, and prayerfully meditate upon
it, in connection with the subject of the manna. The Passover being near, Jesus feeds the
multitude, and then takes His departure to a mountain, there to be alone. From thence He
comes to the relief of His distressed people, tossed upon the troubled waters. After this He
unfolds the doctrine of His Person and work, God declares how He was to give His flesh for
the life of the world, and that none could have life save by eating His flesh and drinking His
blood. Finally, He speaks of Himself as ascending up where He was before and of the
quickening power of the Holy Ghost. It is, indeed, a rich and copious chapter, in which the
spiritual reader will find a vast fund of truth for the comfort and edification of his soul.}

There is one point more in our chapter which we shall notice, namely the instigation of the
Sabbath, in its connection with the manna and Israel's position, as here set forth. From
Genesis 2 down to the chapter now before us, we find no mention made of this institution.
This is remarkable. Abel's sacrifice, Enochs walk with God, Noah's preaching, Abraham's
call, together with the detailed history of Isaac, Jacob, and Joseph, are all presented; but there
is no allusion to the Sabbath until we find Israel recognised as a people in relationship and
consequent responsibility to Jehovah. The Sabbath was interrupted in Eden; and here we find
it again instituted for Israel in the wilderness. But alas! man has no heart for Gods rest. And it
came to pass that " There went out some of the people on the seventh day for to gather, and
they found none. And the Lord said unto Moses, How long refuse ye to keep my
commandments and my laws? See, for that the Lord hath given you the Sabbath, therefore he
giveth you on the sixth day the bread of two days: abide ye every man in his place; let no man
go out of his place on the seventh day." (Ver. 27-29) God would have His people enjoying
sweet repose with Himself. He would give them rest, food, and refreshment, even in the
wilderness. But man's heart is not disposed to rest with God. The people could remember and
speak of the time when they "sat by the flesh pots" in Egypt; but they could not appreciate the
blessedness of sitting in their tents, enjoying with God "the rest of the holy Sabbath," feeding
upon the heavenly manna.

And, be it remarked, that the Sabbath is here presented as a matter of gift. "The Lord hath
given you the Sabbath." Further on, in this book, we shall find it put in the form of a law, with
a curse and a judgement attached to it, in the case of disobedience; but whether fallen man
gets a privilege or a law, a blessing or a curse, it is all alike. His nature is bad. He can neither
rest with, nor work for, God, If God works and makes a rest for him, he will not keep it; and if
God tells him to work, he will not do it. Such is man. He has no heart for God. He can make
use of the name of the Sabbath as a something to exalt himself, or as the badge of his  own
religiousness; but when we turn to Exodus 16 we find that he cannot prize God's Sabbath as a
gift; and when we turn to Numbers 15: 32-38, we find he cannot keep it as a Law.

Now, we know that the Sabbath, as well as the manna, was a type. In itself, it was a real
blessing-a sweet mercy from the hand of a loving and gracious God, who would relieve the
toil and travail of a sin stricken earth by the refreshment of one day of rest out of the seven.
Whatever way we look at the institution of the Sabbath, we must see it to be pregnant with
richest mercy, whether we view it in reference to man or to the animal creation. And, albeit,
that Christians observe the first day of the week—the Lord's day, and attach to it its proper
principles, yet is the gracious providence equally observable, nor would any mind at all
governed by right feelings, seek, for a moment, to interfere with such a signal mercy. "The
Sabbath was made for man;" and although man never has kept it, according to the divine
thought about it, that does not detract from the grace which shines in the appointment of it,
nor divest it of its deep significancy as a type of that eternal rest which remains for the people
of God, or as a shadow of that substance which faith now enjoys in the Person and work of a
risen Christ.

Let not the reader, therefore, suppose that in anything which has been, or may be, stated, in
these pages, the object is to touch, in the slightest degree, the merciful provision of one day's
rest for man and the animal creation, much less to interfere with the distinct place which the
Lord's day occupies in the New Testament. Nothing is further from the writer's thoughts. As a
man he values the former, and as a Christian he rejoices in the latter, far too deeply to admit
of his penning or uttering a single syllable which would interfere with either the one or the
other. He would only ask the reader to weigh, with a dispassionate mind, in the balance of
Holy Scripture, every line and every statement, and not form any harsh judgement
beforehand.

This subject will come before us again, in our further meditations, if the Lord will. May we
learn to value more the rest which our God has provided for us in Christ, and while enjoying
Him as our rest, may we feed upon Him as the "hidden manna," laid up, in the power of
resurrection, in the inner sanctuary—the record of what God has accomplished, on our behalf,
by coming down into this world, in His infinite grace, in order that we might be before Him,
according to the perfectness of Christ, and feed on His unsearchable riches for ever.

Exodus 17

And all the congregation of the children of Israel journeyed from the wilderness of Sin, after
their journeys, according to the commandment of the Lord, and pitched in Rephidim: and
there was no water for the people to drink. Wherefore the people did chide with Moses, and
said, Give us water that we may drink. And Moses said unto them, Why chide ye with me?
Wherefore do ye tempt the Lord?"(Ex. 17: 1, 2) Did we not know something of the
humiliating evil of our own hearts, we should be quite at a loss to account for Israel's
marvellous insensibility to all the Lord's goodness, faithfulness, and mighty acts. They had
just seen bread descending from heaven to feed six hundred thousand people in the
wilderness: and now they are " ready to stone" Moses for bringing them out into the
wilderness to kill them with thirst. Nothing can exceed the desperate unbelief and wickedness
of the human heart, save the superabounding grace of God. In that grace alone can any one
find relief under the growing sense of his evil nature which circumstances tend to make
manifest. Had Israel been transported directly from Egypt to Canaan, they would not have
made such sad exhibitions of what the human heart is; and, as a consequence, they would not
have proved such admirable ensamples or types for us; but their forty years' wandering in the
desert furnishes us with a volume of warning, admonition, and instruction, fruitful beyond
conception. From it we learn, amongst many other things, the unvarying tendency of the heart
to distrust God. Anything, in short, for it but God. It would rather lean upon a cobweb of
human resources than upon the arm of an Omnipotent, all-wise, and infinitely gracious God;
and the smallest cloud is more than sufficient to hide from its view the light of His blessed
countenance. Well, therefore, may it be termed "An evil heart of unbelief" which will ever
show itself ready to "depart from the living God."

It is interesting to note the two great questions raised by unbelief, in this and the preceding
chapter. They are precisely similar to those which spring up, within and around us, every day,
namely, "what shall we eat? and what shall we drink?" We do not find the people raising the
third question in the category, wherewithal shall we be clothed?" But here are the questions of
the wilderness, "What!" "Where!" "How?" Faith has a brief but comprehensive answer to all
the three, namely, GOD! Precious, perfect, answer! Oh! that the writer and the reader were
more thoroughly acquainted with its force and fullness! We assuredly need to remember,
when placed in a position of trial, that "there hath no temptation taken us but such as is
common to man: but God is faithful, who will not suffer you to be tempted above that ye are
able; but will with the temptation also make a way to escape, (or an "issue" ekbasin,) that ye
may be able to bear it." (1 Cor. 10: 13) Whenever we get into trial, we may feel confident
that, with the trial, there is an issue, and all we need is a broken will and a single eye to see it.

"And Moses cried unto the Lord, saying; What shall I do unto this people? they be almost
ready to stone me. And the Lord said unto Moses, Go on before the people, and take with thee
of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and
go. Behold, I will stand before thee there upon the rock in Horeb, and thou shalt smite the
rock, and there shall come water out of it, that the people may drink. And Moses did so in the
sight of the elders of Israel." (Ver. 4-6.) Thus all is met by the most perfect grace. Every
murmur brings out a fresh display. Here we have the refreshing stream gushing from the
smitten rock—beauteous type of the Spirit given as the fruit of Christ's accomplished
sacrifice. In Ex. 16 we have a type of Christ coming down from heaven to give life to the
world. In Ex. 17 we have a type of the Holy Ghost "shed forth," in virtue of Christ's finished
work. "They drank of that spiritual Rock that followed them, and that, Rock was Christ." (1
Cor. 10: 4) But who could drink till the Rock was smitten? Israel might have gazed on that
rock and died of thirst while gazing; but, until smitten by the rod of God, it could yield no
refreshment. This is plain enough. The Lord Jesus Christ was the centre and foundation of all
God's counsels of love and mercy. Through Him all blessing was to flow to man. The streams
of grace were designed to gush forth from "the Lamb of God;" but then it was needful that the
Lamb should be slain—that the work of the cross should be an accomplished fact, ere any of
these things could be actualised. It was when the Rock of ages was cleft by the hand of
Jehovah, that the flood-gates of eternal love were thrown wide open, and perishing sinners
invited by the testimony of the Holy Ghost to "drink abundantly," drink deeply, drink freely.
"The gift of the Holy Ghost" is the result of the Son's accomplished work upon the cross. "The
promise of the Father" could not be fulfilled until Christ had taken His seat at the right hand
of the majesty in the heavens, having wrought out perfect righteousness, answered all the
claims of holiness, magnified the law and made it honourable, borne the unmitigated wrath of
God against sin, exhausted the power of death, and deprived the grave of its victory. He,
having done all this, "ascended up on high, led captivity captive, and gave gifts unto men.
Now that He ascended, what is it but that he also descended first into the lower parts of the
earth? He that descended is the same also that ascended up far above all heavens, that he
might fill all things." (Eph. 4: 8-10.)

This is the true foundation of the Church's peace, blessedness, and glory, for ever. Until the
rock was smitten, the stream was pent up, and man could do nothing. What human hand could
bring forth water from a flinty rock? And so, we may ask, what human righteousness could
afford a warrant for opening the flood-gates of divine love? This is the true way in which to
test man's competency. He could not, by his doings, his sayings, or his feelings, furnish a
ground for the mission of the Holy Ghost. Let him be or do what he may, he could not do this.
But thank God, it is done; Christ has finished the work; the true Rock has been smitten, and
the refreshing stream has issued forth, so that thirsty souls may drink. "The water that I shall
give him," says Christ, "shall be in him a well of water, springing up into everlasting life."
(John 4: 14) Again; "In the last day, that great day of the feast, Jesus stood and cried, saying,
If any man thirst, let him come unto me and drink. He that believeth on me, as the scripture
hath said, out of his belly shall flow rivers of living water. But this spake he of the Spirit
which they that believe on him should receive: for the Holy Ghost was not yet given, because
that Jesus was not yet glorified. (John 7: 37-39; compare, also, Acts 19: 2)

Thus, as in the manna, we have a type of Christ, so in the stream gushing from the rock we
have a type of the Holy Ghost. "If thou knewest the gift of God, (i.e., Christ) . . . . thou
wouldst have asked of him, and he would have given thee living water,"—i.e., the Spirit.

Such, then, is the teaching conveyed to the spiritual mind by the smitten rock; but the name of
the place in which this significant type was presented is a standing memorial of man's
unbelief. "He called the name of the place Massah (i.e., temptation,) and Meribah, (i.e.,
chiding,) because of the chiding of the children of Israel, and because they tempted the Lord,
saying, Is the Lord among us or not?" (Ver. 7) After such repeated assurances and evidences
of Jehovahs presence, to raise such an enquiry proves the deep-seated unbelief of the human
heart. It was? in point of fact, tempting Him. Thus did the Jews, in the day of Christ's
presence amongst them, seek of Him a sign from heaven, tempting Him. Faith never acts thus;
it believes in, and enjoys, the divine presence, not by a sign, but by the knowledge of Himself.
It knows He is there to be enjoyed, and it enjoys Him. Lord, grant us a more artless spirit of
confidence.

The next point suggested by our chapter is one of special interest to us. "Then came Amalek
and fought with Israel in Rephidim. And Moses said unto Joshua, Choose us out men, and go
out, fight with Amalek: tomorrow I will stand on the top of the hill, with the rod of God in
mine hand." (Ver. 8, 9) The gift of the Holy Ghost leads to conflict. The light rebukes and
conflicts with the darkness. Where all is dark there is no struggle; but the very feeblest
struggle bespeaks the presence of light. "The flesh lusteth against the Spirit, and the Spirit
against the flesh; and these are contrary the one to the other, so that ye should not do the
things that ye would." (Gal. 5: 17) Thus it is in the chapter before us; we have the rock
smitten and the water flowing forth, and immediately we read, "then came Amalek and fought
with Israel."

This is the first time that Israel are seen in conflict with an external foe. Up to this point, the
Lord had fought for them, as we read in Ex. 14. "The Lord shall fight for you, and ye shall
hold your peace." But now the word is, "choose us out men." True, God must now fight in
Israel, as, before, He had fought for them. This marks the difference, as to the type; and as to
the antitype, we know that there is an immense difference between Christ's battles for us, and
the Holy Ghost's battles in us. The former, blessed be God, are all over, the victory gained,
and a glorious and an everlasting peace secured. The latter, on the contrary, are still going on.

Pharaoh and Amalek represent two different powers or influences; Pharaoh represents the
hindrance to Israel's deliverance from Egypt; Amalek represents the hindrance to their walk
with God through the wilderness. Pharaoh used the things of Egypt to keep Israel from
serving the Lord; he, therefore, prefigures Satan, who uses "this present evil world" against
the people of God. Amalek, on the other hand, stands before us as the type of the flesh. He
was the grandson of Esau, who preferred a mess of pottage to the birthright. (See Gen. 36: 12)
He was the first who opposed Israel, after their baptism "in the cloud and in the sea." These
facts serve to fix his character with great distinctness; and, in addition to these, we know that
Saul was set aside from the kingdom of Israel, in consequence of his failing to destroy
Amalek. (1 Sam. 15) And, further, we find that Haman is the last of the Amalekites of whom
we find any notice in scripture. He was hanged on a gallows, in consequence of his wicked
attempt against the seed of Israel. (See Esther) No Amalekite could obtain entrance into the
congregation of the Lord. And, finally. in the chapter now before us, the Lord declares
perpetual war with Amalek.

All these circumstances may be regarded as furnishing conclusive evidence of the fact that
Amalek is a type of the flesh. The connection between his conflict with Israel and the water
flowing out of the rock is most marked and instructive, and in full keeping with the believer's
conflict with his evil nature, which conflict is, as we know, consequent upon his having the
new nature, and the Holy Ghost dwelling therein. Israel's conflict began when they stood in
the full power of redemption, and had tasted "that spiritual meat and drunk of that spiritual
Rock." Until they met Amalek, they had nothing to do. They did not cope with Pharaoh. They
did not break the power of Egypt nor snap asunder the chains of its thraldom. They did not
divide the sea or submerge Pharaoh's hosts beneath its waves. They did not bring down bread
from heaven, or draw forth water out of the flinty rock. They neither had done, nor could they
do, any of these things ; but now they are called to fight with Amalek. All the previous
conflict had been between Jehovah and the enemy. They had but to "stand still" and gaze
upon the mighty triumphs of Jehovah's outstretched arm and enjoy the fruits of victory. The
Lord had fought for them; but now He fights in or by them.

Thus is it also with the Church of God. The victories on which her eternal peace and
blessedness are founded were gained, single-handed, by Christ for her. He was alone on the
cross, alone in the tomb. The Church had to stand aside, for how could she be there? How
could she vanquish Satan, endure the wrath of God, or rob death of its sting? Impossible.
These things lay far beyond the reach of sinners, but not beyond the reach of Him who came
to save them, and who alone was able to bear upon his shoulder the ponderous weight of all
their sins, and roll the burden away for ever, by His infinite sacrifice, so that God the Holy
Ghost, proceeding from God the Father, in virtue of the perfect atonement of God the Son,
can take up His abode in the Church collectively, and in each member thereof individually.

Now it is when the Holy Ghost thus takes up His abode in us, consequent upon Christ's death
and resurrection, that our conflict begins. Christ has fought for us; the Holy Ghost fights in us.
The very fact of our enjoying this first rich spoil of victory, puts us into direct conflict with
the foe. But the comfort is that we are victors ere we enter upon the field of conflict at all.
The believer approaches to the battle singing, "Thanks be to God which giveth us the victory
through our Lord Jesus Christ." (1 Cor. 15: 57) We do not, therefore, fight uncertainly or as
those that beat the air, while we seek to keep under the body and bring it into subjection. (1
Cor. 9: 26, 27) "We are more than conquerors through Him that loved us. (Rom. 8: 37) The
grace in which we stand renders the flesh utterly void of power to lord it over us. (See Rom. 6
passim.) If the law is "the strength of sin," grace is the weakness thereof. The former gives sin
power over us; the latter gives us power over sin.

"And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: tomorrow I
will stand on the top of the hill, with the rod of God in mine hand. So Joshua did as Moses
had said unto him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of
the hill. And it came to pass, when Moses held up his hand, that Israel prevailed: and when he
let down his hand, Amalek prevailed. But Moses' hands were heavy; and they took a stone and
put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the
one side and the other on the other side; and his hands were steady until the going down of the
sun. And Joshua discomfited Amalek and his people with the edge of the sword." (Verses 9-
13)

We have, here, two distinct things, namely, conflict and intercession. Christ is on high for us,
while the Holy Ghost carries on the mighty struggle in us. The two things go together. It is as
we enter, by faith, into the prevalency of Christ's intercession on our behalf, that we make
head against our evil nature.  Some there are who seek to overlook the fact of the Christian's
conflict with the flesh. They look upon regeneration as a total change or renewal of the old
nature. Upon this principle, it would, necessarily, follow that the believer has nothing to
struggle with. If my nature is renewed, what have I to contend with? Nothing. There is
nothing within, inasmuch as my old nature is made new; and nothing without can affect me,
inasmuch as there is no response from within. The world has no charms for one whose flesh is
entirely changed; and Satan has nothing by or on which to act. To all who maintain such a
theory, it may be said that they seem to forget the place which Amalek occupies in the history
of the people of God. Had Israel conceived the idea that, when Pharaoh's hosts were gone,
their conflict was at an end, they would have been sadly put about when Amalek came upon
them. The fact is, theirs only then began. Thus it is with the believer, for "all these things
happened unto Israel for ensamples, and they are written for our admonition," (1 Cor. 10: 11)
But there could be no "type," no "ensample," no admonition" in "these things," for one whose
old nature is made new. Indeed, such an one can have but little need of any of those gracious
provisions which God has made in His kingdom for those who are the subjects thereof.

We are distinctly taught in the Word that the believer carries about with him that which
answers to Amalek, that is, "the flesh"—"the old man"—"the carnal mind." (Rom. 6: 6; Rom.
8: 7; Gal. 5: 17)Now, if the Christian, upon perceiving the stirrings of his evil nature, begins
to doubt his being a Christian, he will not only render himself exceedingly unhappy, but also
deprive himself of his vantage ground against the enemy. The flesh exists in the believer and
will be there to the end of the chapter. The Holy Ghost fully recognises it as existing, as we
may easily see, from various parts of the New Testament. In Romans 6 we read, "Let not sin
therefore reign in your mortal bodies." Such a precept would be entirely uncalled for if the
flesh were not existing in the believer. It would be out of character to tell us not to let sin
reign, if it were not actually dwelling in us. There is a great difference between dwelling and
reigning. It dwells in a believer, but it reigns in an unbeliever.

However, though it dwells in us, we have, thank God, a principle of power over it. "Sin shall
not have dominion over you, for ye are not under the law, but under grace." The grace which,
by the blood of the cross, has put away sin, insures us the victory, and gives us present power
over its indwelling principle.

We have died to sin, and hence it has no claim over us. "He that has died is justified from
sin." "Knowing this, that our old man has been crucified together, that the body of sin might
be destroyed, that henceforth we should not serve sin." (Rom. 6: 6) "And Joshua discomfited
Amalek and his people with the edge of the sword." All was victory; and Jehovah's banner
floated over the triumphant host, bearing the sweet and heart-sustaining inscription, "Jehovah-
nissi" (the Lord my banner). The assurance of victory should be as complete as the sense of
forgiveness, seeing both alike are founded upon the great fact that Jesus died and rose again.
It is in the power of this that the believer enjoys a purged conscience and subdues. indwelling
sin. The death of Christ having answered all the claims of God in reference to our sins, His
resurrection becomes the spring of power, in all the details of conflict, afterwards. He died for
us, and now He lives in us. The former gives us peace, the latter gives us power.

It is edifying to remark the contrast between Moses on the hill and Christ on the throne. The
hands of our great Intercessor can never hang down. His intercession never fluctuates. "He
ever liveth to make intercession for us." (Heb. 7) His intercession is never-ceasing and all-
prevailing. Having taken His place on high, in the power of divine righteousness, He acts for
us, according to what He is, and according to the infinite perfectness of what He has done. His
hands can never hang down, nor can He need any one to hold them up. His perfect advocacy
is founded upon His perfect sacrifice. He presents us before God, clothed in His own
perfections, so that though we may ever have to keep our faces in the dust in the sense of
what we are, yet the Spirit can only testify to us of what He is before God for us, and of what
we are in EIim." "We are not in the flesh but in the Spirit." (Rom. 8) We are in the body, as to
the fact of our condition; but we are not in the flesh, as to the principle of our standing.
Moreover, the flesh is in us, though we are dead to it; but we are not in the flesh, because we
are alive with Christ.

We may further remark, on this chapter, that Moses had the rod of God with him on the hill—
the rod with which he had smitten the rock. This rod was the expression or symbol of the
power of God, which is seen alike in atonement and intercession. When the work of
atonement was accomplished, Christ took His seat in heaven, and sent down the Holy Ghost
to take up His abode in the Church; so that there is an inseparable connection between the
work of Christ and the work of the Spirit. There is the application of the power of God in
each.

Exodus 18

We here arrive at the close of a very marked division of the book of Exodus. We have seen
God, in the exercise of His perfect grace, visiting and redeeming His people; bringing them
forth out of the land of Egypt; delivering them, first, from the hand of Pharaoh and then from
the hand of Amalek. Furthermore, we have seen, in the manna, a type of Christ come down
from heaven; in the rock, a type of Christ smitten for His people; and in the gushing stream, a
type of the Spirit given. Then follows, in striking and beautiful order, a picture of the future
glory, divided into its three grand departments, namely, the Jew, the Gentile, and the Church
of God.

"During the period of Moses' rejection by his brethren he was taken apart and presented with
a bride—the companion of his rejection. We were led to see, at the opening of this book, the
character of Moses' relationship with this bride. He was "a husband by blood" to her. This is
precisely what Christ is to the Church Her connection with Him is founded upon death and
resurrection; and she is called to fellowship with His sufferings. It is, as we know, during the
period of Israel's unbelief, and of Christ's rejection, that the Church is called out; and when
the Church is complete, according to the divine counsels, when the "fullness of the Gentiles is
come in," Israel shall again be brought into notice.

Thus it was with Zipporah and Israel of old. Moses had sent her back, during the period of his
mission to Israel; and when the latter were brought forth as a fully delivered people, we read
that "Jethro, Moses' father in-law, took Zipporah, Moses' wife, after he had sent her back, and
her two sons, of which the name of the one was Gershom; for he said, I have been an alien in
a strange land; and the name of the other was Eliezer; for the God of my fathers, said he, was
mine help, and delivered me from the sword of Pharaoh. And Jethro, Moses' father-in-law,
came with his sons and his wife unto Moses into the wilderness, where he encamped at the
mount of God. And he said unto Moses, I thy father-in-law, Jethro, am come unto thee, and
thy wife and her two sons with her. And Moses went out to meet his father-in-law, and did
obeisance, and kissed him; and they asked each other of their welfare; and they came into the
tent. And Moses told his father. in-law all that the Lord had done unto Pharaoh, and the
Egyptians, for Israel's sake, and all the travail that had come upon them by the way, and how
the Lord delivered them. And Jethro rejoiced for all the goodness which the Lord had done to
Israel, whom he had delivered from the hand of the Egyptians. And Jethro said, Blessed be
the Lord, who hath delivered you out of the hand of the Egyptians, and out of the hand of
Pharaoh; who hath delivered the people from under the hand of the Egyptians. Now I know
that the Lord is greater than all gods; for in the thing wherein they dealt proudly he was above
them. And Jethro Moses' father-in-law, took a burnt-offering and sacrifices for God: and
Aaron came, and all. the elders of Israel, to eat bread with Moses' father-in-law before God."
(Ex. 18: 2-12)

This is a deeply interesting scene. The whole congregation assembled, in triumph before the
Lord—the Gentile presenting sacrifice—and in addition, to complete the picture, the bride of
the deliverer, together with the children whom God had given him, are all introduced. It is, in
short, a singularly striking foreshadowing of the coming kingdom. "The Lord will give grace
and glory." We have already seen, in what we have travelled over of this book, very much of
the actings of "grace;" and here we have, From the pencil of the Holy Ghost, a beauteous
picture of "glory,"—a picture which must be regarded as peculiarly important, as exhibiting
the varied fields in which that glory shall be manifested.

"The Jew, the Gentile, and the Church of God" are scriptural distinctions which can never be
overlooked without marring that perfect range of truth which God has revealed in His holy
Word. They have existed ever since the mystery of the Church was fully developed by the
ministry of the Apostle Paul, and they shall exist throughout the millennial age. Hence, every
spiritual student of Scripture will give them their due place in his mind.

The apostle expressly teaches us, in his Epistle to the Ephesians, that the mystery of the
Church had not been made known, in other ages, to the sons of men, as it was revealed to
him. But, though not directly revealed, it had been shadowed forth in one way or another; as,
for example, in Joseph's marriage with an Egyptian, and in Moses' marriage with an
Ethiopian. The type or shadow of a truth is a very different thing from a direct and positive
revelation of it. The great mystery of the Church was not revealed until Christ, in heavenly
glory, revealed it to Saul of Tarsus. Hence, all who look for the full unfolding of this mystery
in the law, the prophets, or the psalms, will find themselves engaged in unintelligent labour.
When, however, they find it distinctly revealed in the Epistle to the Ephesians, they will be
able, with interest and profit, to trace its foreshadowing in Old Testament Scripture.

Thus we have, in the opening of our chapter, a millennial scene. All the fields of glory lie
open in vision before us. "The Jew" stands forth as the great earthly witness of Jehovah's
faithfulness, His mercy, and His power. This is what the Jew has been in bygone ages, it is
what he is now, and what he will be, world without end. "The Gentile" reads, in the book of
God's dealings with the Jew, his deepest lessons. He traces the marvellous history of that
peculiar and elect people —"a people terrible from their beginning hitherto." He sees thrones
and empires overturned—nations shaken to their centre-every one and everything compelled
to give way, in order to establish the supremacy of that people on whom Jehovah has set His
love. "Now I know," he says, "that the Lord is greater than all gods: for in the thing wherein
they dealt proudly he was above them." (Ver. 11) Such is the confession of "the Gentile,"
when the wondrous page of Jewish history lies open before him.

Lastly, "The Church of God collectively, as prefigured by Zipporah, and the members thereof
individually, as seen in Zipporah's sons, are presented as occupying the most intimate
relationship with the deliverer. All this is perfect in its way. We may be asked for our proofs.
The answer is, "I speak as unto wise men; judge ye what I say." We can never build a doctrine
upon a type; but when a doctrine is revealed a type thereof may be discerned with accuracy
and studied with profit. In every case, a spiritual mind is essentially necessary, either to
understand the doctrine or discern the type. "The natural man receiveth not the things of the
Spirit of God: for they are foolishness unto him: neither can he know them, because they are
spiritually discerned." (1 Cor. 2: 14)

From verse 13 to the end of our chapter, we have the appointment of rulers, who were to
assist Moses in the management of the affairs of the congregation. This was the suggestion of
Jethro, who feared that Moses would "wear away" in consequence of his labours. In
connection with this, it may be profitable to look at the appointment of the seventy elders in
Numbers 11. Here we find the spirit of Moses crushed beneath the ponderous responsibility
which devolved upon him, and he gives utterance to the anguish of his heart in the following
accents. "And Moses said unto the Lord, Wherefore hast thou afflicted thy servant? And
wherefore have I not found favour in thy sight, that thou layest the burden of all this people
upon me? Have I conceived all this people ? have I begotten them that thou shouldst say unto
me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land
which thou swarest unto their fathers. . . . . I am not able to bear all this people alone because
it is too heavy for me. And if thou deal thus with me, kill me, I pray thee, out of hand, if I
have found favour in thy sight; and let me not see my wretchedness." (Num. 11: 11-15)

In all this we see Moses evidently retiring from a post of honour. If God were pleased to make
him the sole instrument in managing the assembly, it was only so much the more dignity and
privilege conferred upon him. True, the responsibility was immense; but faith would own that
God was amply sufficient for that. Here, however, the heart of Moses failed him (blessed
servant as he was), and he says, " I am not able to bear all this people alone, because it is too
heavy for me." But he was not asked to bear them alone; for God was with him. They were
not too heavy for God. It was He that was bearing them; Moses was but the instrument. He
might just as well have spoken of his rod as bearing the people; for what was he but a mere
instrument in God's hand, as the rod was in his? It is here the servants of Christ constantly
fail; and the failure is all the more dangerous because it wears the appearance of humility. It
seems like distrust of ones self and deep lowliness of spirit, to shrink from heavy
responsibility; but all we need to inquire is, has God imposed that responsibility? If so, He
will assuredly be with me in sustaining it; and having Him with me, I can sustain anything.
With Him, the weight of a mountain is nothing; without Him, the weight of a feather is
overwhelming. It is a totally different thing if a man, in the vanity of his mind, thrust himself
forward and take a burden upon his shoulder which God never intended him to bear, and,
therefore, never fitted him to bear it; we may then, surely, expect to see him crushed beneath
the weight; but if God lays it upon him, He will qualify and strengthen him to carry it.

It is never the fruit of humility to depart from a divinely-appointed post. On the contrary, the
deepest humility will express itself by remaining there in simple dependence upon God. It is a
sure evidence of being occupied about self when we shrink from service on the ground of
inability. God does not call us unto service on the ground of our ability, but of His own;
hence, unless I am filled with thoughts about myself, or with positive distrust of Him, I need
not relinquish any position of service or testimony because of the heavy responsibilities
attaching thereto. all power belongs to God, and it is quite the same whether that power acts
through one agent or through seventy; the power is still the same: but if one agent refuse the
dignity, it is only so much the worse for him. God will not force people to abide in a place of
honour, if they cannot trust Him to sustain them there. The way lies always open to them to
step down from their dignity, and sink into the place where base unbelief is sure to put us.

Thus it was with Moses. He complained of the burden, and the burden was speedily removed;
but with it the high honour of being allowed to carry it. "And the Lord said unto Moses,
Gather unto me seventy men of the elders of Israel whom thou knowest to be the elders of the
people, and officers over them; and bring them unto the tabernacle of the congregation, that
they may stand there with thee. And I will come down and talk with thee there; and I will take
of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of
the people with thee, that thou bear it not thyself alone." (Num. 11: 16, 17) There was no
fresh power introduced. It was the same Spirit, whether in one or in seventy. There was no
more value or virtue in the flesh of seventy men than in the flesh of one man. "It is the Spirit
that quickeneth; the flesh profiteth nothing." (John 6: 63) There was nothing, in the way of
power, gained; but a great deal, in the way of dignity, lost by this movement on the part of
Moses.

In the after part of Numbers 11 we find Moses giving utterance to accents of unbelief, which
called forth from the Lord a sharp rebuke. "Is the Lord's hand waxed short? Thou shalt see
now whether my word shall come to pass unto thee or not." If my reader will compare Num.
11-15 with Num. 21, 22, he will see a marked and solemn connection. The man who shrinks
from responsibility, on the ground of his own feebleness, is in great danger of calling in
question the fullness and sufficiency of God's resources. This entire scene teaches a most
valuable lesson to every servant of Christ who may be tempted to feel himself alone or
overburdened in his work. Let such an one bear in mind that, where the Holy Ghost is
working, one instrument is as good and as efficient as seventy; and where He is not working
seventy are of no more value than one. It all depends upon the energy of the Holy Ghost. With
Him, one man can do all, endure all, sustain all. Without Him, seventy men can do nothing.
Let the lonely servant remember, for the comfort and encouragement of his sinking heart,
that, provided he has the presence and power of the Holy Ghost with him, he need not
complain of his burden, nor sigh for a division of labour. If God honour a man by giving him
a great deal of work to do, let him rejoice therein and not murmur; for if he murmur, he can
very speedily lose his honour. God is at no loss for instruments. He could, from the stones,
raise up children unto Abraham; and He can raise up, from the same, the needed agents to
carry on His glorious work.

Oh! for a heart to serve Him! A patient, humble, self-emptied, devoted heart! A heart ready to
serve in company, ready to serve alone, a heart so filled with love to Christ that it will find its
joy—its chief joy—in serving Him, let the sphere or character of service be what it may. This
assuredly is the special need of the day in which out lot is cast. May the Holy Ghost stir up
our hearts to a deeper sense of the exceeding preciousness of the name of Jesus, and enable us
to yield a fuller, clearer, more unequivocal response to the changeless love of His heart!

Exodus 19

We have now arrived at a most momentous point in Israel's history. We are called to behold
them standing at the foot of "the mount that might be touched, and that burned with fire." The
fair millennial scene which opened before us in the preceding chapter has passed away. It was
but a brief moment of sunshine in which a very vivid picture of the kingdom was afforded;
but the sunshine was speedily followed by the heavy clouds which gathered around that
"palpable mount," where Israel, in a spirit of dark and senseless legality, abandoned Jehovah's
covenant of pure grace for man's covenant of works. Disastrous movement! A movement
fraught with the most dismal results. Hitherto, as we have seen, no enemy could stand before
Israel—no obstacle was suffered to interrupt their onward and victorious march. Pharaoh's
hosts were overthrown—Amalek and his people were discomfited with the edge of the
sword—all was victory, because God was acting on behalf of His people, in pursuance of His
promise to Abraham, Isaac, and Jacob.

In the opening verses of the chapter now before us, the Lord recapitulates His actings toward
Israel in the following touching and beautiful language: " Thus shalt thou say to the house of
Jacob, and tell. the children of Israel: Ye have seen what I did unto the Egyptians, and how I
bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my
voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all
people: for all the earth is mine. And ye shall be unto me a kingdom of priests and an holy
nation." (Ver. 3-6) Observe, it is "my voice" and "my covenant." What was the utterance of
that "voice?" and what did that "covenant" involve? Had Jehovah's voice made itself heard for
the purpose of laying down the rules and regulations of a severe and unbending law-giver? By
no means. It had spoken to demand freedom for the captivity provide a refuge from the sword
of the destroyer—to make a way for the ransomed to pass over—to bring down bread from
heaven, to draw forth water out of the flinty rock. Such had been the gracious and intelligible
utterances of Jehovah's "voice," up to the moment at which " Israel camped before the
mount."

And as to His "covenant," it was one of unmingled grace. It proposed no condition—it made
no demands—it put no yoke on the neck—no burden on the shoulder. When "the God of glory
appeared unto Abraham," in Ur of the Chaldees, He certainly did not address him in such
words as, "thou Shalt do this," and "thou shalt not do that." Ah! no; such language was not
according to the heart of God. It suits Him far better to place "a fair mitre" upon a sinner's
head, than to "put a yoke upon his neck." His word to Abraham was, "I WILL GIVE." The
land of Canaan was not to be purchased by man's doings, but to be given by God's grace. Thus
it stood; and, in the opening of the book of Exodus, we see God coming down in grace to
make good His promise to Abrahams seed. The condition in which He found that seed made
no difference, inasmuch as the blood of the lamb furnished Him with a perfectly righteous
ground on which to make good His promise. He evidently had not promised the land of
Canaan to Abraham's seed on the ground of ought that He foresaw in them, for this would
have totally destroyed the real nature of a promise. It would have made it a compact and not a
promise; "but God gave it to Abraham by promise," and not by compact. (Read Gal. 3)

Hence, in the opening of this 19th chapter, the people are reminded of the grace in which
Jehovah had hitherto dealt with them; and they are also assured of what they should yet be,
provided they continued to hearken to mercy's heavenly "voice," and to abide in the
"covenant" of free and absolute grace. "Ye shall be a peculiar treasure unto me above all
people." How could they be this? Was it by stumbling up the ladder of self-righteousness and
legalism? Would they be "a peculiar treasure" when blasted by the curses of a broken law—a
law which they had broken before ever they received it? Surely not. How then were they to be
this "peculiar treasure?" By standing in that position in which Jehovah surveyed them when
He compelled the covetous prophet to exclaim, "How goodly are thy tents, 0 Jacob, and thy
tabernacles, O Israel! As the valleys are they spread forth, as gardens by the river's side, as the
trees of lign aloes which the Lord hath planted, and as cedar trees beside the waters. He shall
pour the water out of his buckets, and his seed shall be in many waters, and his king shall be
higher than Agag, and his kingdom shall be exalted. God brought him forth out of Egypt; he
hath as it were the strength of an unicorn." (Num. 24: 5-8)

However, Israel was not disposed to occupy this blessed position. Instead of rejoicing in God's
"holy promise," they undertook to make the most presumptuous vow that mortal lips could
utter. "All the people answered together, and said, "All that the Lord hath, spoken we will do."
(Ex. 19: 8) This was bold language. They did not even say, "we hope to do" or "we will
endeavour to do." This would have expressed a measure of self-distrust. But no; they took the
most absolute ground. "We will do." Nor was this the language of a few vain, self-confident
spirits who presumed to single themselves out from the whole congregation. No; "all the
people answered together." They were unanimous in the abandonment of the holy promise"—
the "holy covenant."

And now, observe the result. The moment Israel uttered their "singular vow," the moment
they undertook to "do," there was a total alteration in the aspect of things. "And the Lord said
unto Moses, Lo, I come unto thee in a thick cloud. . . . . And thou shalt set bounds unto the
people, round about, saying, Take heed to yourselves, that ye go not up into the mount, or
touch the border of it: whosoever toucheth the mount, shall be surely put to death." This was a
very marked change; the One who had just said, "I bare you on eagles' wings, and brought you
unto myself," now envelopes Himself "in a thick cloud," and says, "set bounds unto the people
round about." The sweet accents of grace and mercy are exchanged for the "thunderings and
lightnings" of the fiery mount. Man had presumed to talk of his miserable doings in the
presence of God's magnificent grace. Israel had said, "we will do," and they must be put at a
distance in order that it may be fully seen what they are able to do. God takes the place of
moral distance; and the people are but too well disposed to have it so, for they are filled with
fear and trembling; and no marvel, for the sight was "terrible,"—"so terrible that Moses said, I
exceedingly fear and quake." Who could endure the sight of that "devouring fire," which was
the apt expression of divine holiness? "The Lord came from Sinai, and rose up from Seir unto
them; he shined forth from Paran, and he came with ten thousands of saints; from his right
hand went a fiery law for them." (Deut. 33: 2) The term "fiery," as applied to the law, is
expressive of its holiness: "Our God is a consuming fire,"—perfectly intolerant of evil, in
thought, word, and deed.

Thus, then, Israel made a fatal mistake in saying, "we will do." It was taking upon themselves
a vow which they were not able, even were they willing, to pay; and we know who has said,
"better that thou shouldest not vow, than that thou shouldest vow and not pay." It is of the
very essence of a vow that it assumes the competency to fulfil; and where is man's
competency? As well might a bankrupt draw a cheque on the bank, as a helpless sinner make
a vow. A man who makes a vow, denies the truth, as to his nature and condition. He is ruined,
what can he do? He is utterly without strength, and can neither will nor do anything good. Did
Israel keep their vow Did they do "all that the Lord commanded?" Witness the golden calf, the
broken tables, the desecrated Sabbath, the despised and neglected ordinances, the stoned
messengers, the rejected and crucified Christ, the resisted Spirit. Such are the overwhelming
evidences of mans dishonoured vows. Thus must it ever be when fallen humanity undertakes
to vow.

Christian reader, do you not rejoice in the fact that your eternal salvation rests not an your
poor shadowy vows and resolutions, but on "the one offering of Jesus Christ once?" Oh, yes,
"this is our joy, which never can fail." Christ has taken all our vows upon Himself, and
gloriously discharged them for ever. His resurrection-life flows through His members and
produces in them results which legal vows and legal claims never could effect. He is our life,
and He is our righteousness. May his name be precious to our hearts. May His cause ever
command our energies. May it be our meat and our drink to spend and be spent in His dear
service.

I cannot close this chapter without noticing, in connection, a passage in the Book of
Deuteronomy, which may present a difficulty to some minds. It has direct reference to the
subject on which we have been dwelling. "And the Lord heard the voice of your words, when
ye spake unto me; and the Lord said unto me, I have heard the voice of the words of this
people, which they have spoken unto thee: they have well said all that they have spoken.
(Deut. 5: 28) From this passage it might seem as though the Lord approved of their making a
vow; but if my reader will take the trouble of reading the entire context, from ver. 24-27, he
will see at once that it has nothing whatever to say to the vow, but that it contains the
expression of their terror at the consequences of their vow. They were not able to endure that
which was commanded. "If," said they, "we hear the voice of the Lord our God any more, then
we shall die. For who is there of all flesh that hath heard the voice of the living God speaking
out of the midst of the fire, as we have, and lived! Go thou near, and hear all that the Lord our
God shall say; and speak thou unto us all that the Lord our God shall speak unto thee; and we
will hear it and do it." It was the confession of their own inability to encounter Jehovah in that
awful aspect which their proud legality had led Him to assume. It is impossible that the Lord
could ever commend an abandonment of free and changeless grace for a sandy foundation of
"works of law."

Exodus 20

It is of the utmost importance to understand the true character and object of the moral law, as
set forth in this chapter. There is a tendency in the mind to confound the principles of law and
grace, so that neither the one nor the other can be rightly understood. Law is shorn of its stern
and unbending majesty; and grace is robbed of all its divine attractions. God's holy claims
remain unanswered, and the sinner's deep and manifold necessities remain unreached by the
anomalous system framed by those who attempt to mingle law and grace. In point of fact,
they can never be made to coalesce, for they are as distinct as any two things can be. Law sets
forth what man ought to be; grace exhibits what God is. How can these ever be wrought up
into one system ? How can the sinner ever be saved by a system made up of half law, half
grace? Impossible. It must be either the one or the other.

The law has sometimes been termed "the transcript of the mind of God." This definition is
entirely defective. Were we to term it a transcript of the mind of God as to what man ought to
be, we should be nearer the truth. If I am to regard the ten commandments as the transcript of
the mind of God, then, I ask, is there nothing in the mind of God save "thou shalt" and "thou
shalt not?" Is there no grace? No mercy? No loving kindness? Is God not to manifest what He
is? Is He not to tell out the deep secrets of that love which dwells in His bosom? Is there
nought in the divine character but stern requirement and prohibition? Were this so, we should
have to say, "God is law " instead of "God is love." But, blessed be His name, there is more in
His heart than could ever be wrapped up in the " ten words" uttered on the fiery mount. If I
want to see what God is, I must look at Christ; "for in Him dwelleth all the fullness of the
godhead bodily." (Col. 2: 9) "The law was given by Moses, but grace and truth came by Jesus
Christ." (John 1: 17) Assuredly there was a measure of truth in the law. It contained the truth
as to what man ought to be. Like everything else emanating from God, it was perfect so far as
it went—perfect for the object for which it was administered; but that object was not, by any
means, to unfold, in the view of guilty sinners, the nature and character of God. There was no
grace—no mercy. "He that despised Moses' law died without mercy." (Heb. 10.28.) "The man
that doeth these things shall live by them." (Lev. 18: 5; Rom. 10: 5) "Cursed is every one that
continueth not in all things that are written in the book of the law to do them." (Deut. 27: 26;
Gal 3: 10) This was not grace. Indeed, mount Sinai was not the place to look for any such
thing. There Jehovah revealed Himself in awful majesty, amid blackness, darkness, tempest,
thunderings, and lightnings. These were not the attendant circumstances of an economy of
grace and mercy; but they were well suited to one of truth and righteousness; and the law was
that and nothing else.

In the law God sets forth what a man ought to be, and pronounces a curse upon him if he is
not that. But then a man finds, when he looks at himself in the light of the law, that he
actually is the very thing which the law condemns. How then is he to get life by it? It proposes
life and righteousness as the ends to be attained, by keeping it ; but it proves, at the very
outset, that we are in a state of death and unrighteousness. We want the very things at the
beginning which the law proposes to be gained at the end. How, therefore, are we to gain
them? In order to do what the law requires, I must have life; and in order to be what the law
requires, I must have righteousness; and if I have not both the one and the other, I am
"cursed." But the fact is, I have neither. What am I to do? This is the question. Let those who
"desire to be teachers of the law" furnish an answer. Let them furnish a satisfactory reply to an
upright conscience, bowed down under the double sense of the spirituality and inflexibility of
the law and its own hopeless carnality.

The truth is, as the apostle teaches us, "the law entered that the offence might abound." (Rom.
5: 20) This shows us, very distinctly, the real object of the law. It came in by the way in order
to set forth the exceeding sinfulness of sin. (1 Cor. 7: 13) It was, in a certain sense, like a
perfect mirror let down from heaven to reveal to man his moral derangement. If I present
myself, with deranged hair, before a mirror, it shows me the derangement, but does not set it
right. If I measure a crooked wall, with a perfect plumb-line, it reveals the crookedness, but
does not remove it. If I take out a lamp on a dark night, it reveals to me all the hindrances and
disagreeables in the way, but it does not remove them. Moreover, the mirror, the plumb-line,
and the lamp, do not create the evils which they severally point out; they neither create nor
remove, but simply reveal. Thus is it with the law; it does not create the evil in man's heart,
neither does it remove it; but, with unerring accuracy, it reveals it.

"What shall we say then? Is the law sin ? God forbid. Yea, I had not known sin but by the law;
for I had not known lust except the law had said, Thou shalt not covet." (Rom. 7: 7) He does
not say that he would not have had "lust." No; but merely that "he had not known it." The
"lust" was there; but he was in the dark about it until the law, as "the candle of the Almighty,"
shone in upon the dark chambers of his heart and revealed the evil that was there. Like a man
in a dark room, who may be surrounded with dust and confusion, but he cannot see ought
thereof by reason of the darkness. Let the beams of the sun dart in upon him, and he quickly
perceives all. Do the sunbeams create the dust? Surely not. The dust is there, and they only
detect and reveal it. This is a simple illustration of the effect of the law. It judges man's
character and condition. It proves him to be a sinner and shuts him up under the curse. It
comes to judge what he is, and curses him if he is not what it tells him he ought to be.

It is, therefore, a manifest impossibility that any one can get life and righteousness by that
which can only curse him; and unless the condition of the sinner, and the character of the law
are totally changed, it can do nought else but curse him. It makes no allowance for infirmities,
and knows nothing of sincere, though imperfect, obedience. Were it to do so, it would not be
what it is, "holy, just, and good." It is just because the law is what it is, that the sinner cannot
get life by it. If he could get life by it, it would not be perfect, or else he would not be a
sinner. It is impossible that a sinner can get life by a perfect law, for inasmuch as it is perfect,
it must needs condemn him. Its absolute perfectness makes manifest and seals man's absolute
ruin and condemnation. " Therefore by deeds of law shall no flesh living be justified in his
sight; for by the law is the knowledge of sin." (Rom. 3: 20) He does not say, "by the law is
sin," but only "the knowledge of sin. "For until the law, sin was in the world; but sin is not
imputed when there is no law." (Rom. 5: 13) Sin was there, and it only needed law to develop
it in the form of "transgression." It is as if I say to my child, "you must not touch that knife."
My very prohibition reveals the tendency in his heart to do his own will. It does not create the
tendency, but only reveals it.

The apostle John says that "sin is lawlessness." (1 John 3: 4) The word "transgression" does
not. develop the true idea of the Spirit in this passage. In order to have "transgression" I must
have a definite rule or line laid down. Transgression means a passing across a prohibited line;
such a line I have in the law. I take any one of its prohibitions, such as, "thou shalt not kill,"
"thou shalt not commit adultery," "thou shalt not steal." Here, I have a rule or line set before
me; but I find I have within me the very principles against which these prohibitions are
expressly directed. Yea, the very fact of my being told not to commit murder, shows that I
have murder in my nature. There would be no necessity to tell me not to do a thing which I
had no tendency to do; but the exhibition of God's will, as to what I ought to be, makes
manifest the tendency of my will to be what I ought not. This is plain enough, and is in full
keeping with the whole of the apostolic reasoning on the point.

Many, however, will admit that we cannot get life by the law; but they maintain, at the same
time, that the law is our rule of life. Now, the apostle declares that "as many as are of works
of law are under the curse." (Gal 3: 10) It matters not who they are, if they occupy the ground
of law, they are, of necessity, under the curse. A man may say, "I am regenerate, and,
therefore, not exposed to the curse." This will not do. If regeneration does not take one off the
ground of law, it cannot take him beyond the range of the curse of the law. If the Christian be
under the former, he is, of necessity, exposed to the latter. But what has the law to do with
regeneration? Where do we find anything about it in Exodus 20: 8 The law has but one
question to put to a man—a brief, solemn, pointed question, namely, "Are you what you ought
to be?" If he answer in the negative, it can but hurl its terrible anathema at him and slay him.
And who will so readily and emphatically admit that, in himself, he is anything but what he
ought to be, as the really regenerate man? Wherefore, if he is under the law, he must,
inevitably, be under the curse. The law cannot possibly lower its standard: nor yet
amalgamate with grace. Men do constantly seek to lower its standard; they feel that they
cannot get up to it, and they, therefore, seek to bring it down to them; but the effort is in vain:
it stands forth in all its purity, majesty, and stern inflexibility, and will not accept a single
hair's breadth short of perfect obedience; and where is the man, regenerate or unregenerate,
that can undertake to produce that? It will be said, "We have perfection in Christ." True; but
that is not by the law, but by grace; and we cannot possibly confound the two economies.
Scripture largely and distinctly teaches that we are not justified by the law; nor is the law our
rule of life. That which can only curse can never justify ; and that which can only kill can
never be a rule of life. As well might a man attempt to make a fortune by a deed of
bankruptcy filed against him.

If my reader will turn to Acts 15, he will see how the attempt to put Gentile believers under
the law, as a rule of life, was met by the Holy Ghost. "There rose up certain of the sect of the
Pharisees which believed, saying, that it was needful to circumcise them, and to command
them to keep the law of Moses." This was nothing else than the hiss of the old serpent,
making itself heard in the dark and depressing suggestion of those early legalists. But let us
see how it was met by the mighty energy of the Holy Ghost, and the unanimous voice of the
twelve apostles and the whole Church. "And when there had been much disputing, Peter rose
up, and said unto them, Men and brethren, ye know how that a good while ago, God made
choice among us, that the Gentiles by my mouth should hear,"—what? Was it the
requirements and the curses of the law of Moses? No: blessed be God, these are not what He
would have falling on the ears of helpless sinners. Hear what then? "SHOULD HEAR THE
WORD OF THE GOSPEL, AND BELIEVE." This was what suited the nature and character
of God. He never would have troubled men with the dismal accents of requirement and
prohibition. These Pharisees were not His messengers; far from it. They were not the bearers
of glad tidings, nor the publishers of peace, and therefore, their "feet" were ought but
"beautiful" in the eyes of One who only delights in mercy.

"Now, therefore," continues the apostle, "why tempt ye God, to put a yoke upon the neck of
the disciples, which neither our fathers nor we were able to bear?" This was strong, earnest
language. God did not want "to put a yoke upon the neck" of those whose hearts had been set
free by the gospel of peace. He would rather exhort them to stand fast in the liberty of Christ,
and not be "entangled again with the yoke of bondage." He would not send those whom He
had received to His bosom of love, to be terrified by the "blackness, and darkness, and
tempest," of "the mount that might be touched." How could we ever admit the thought that
those whom God had received in grace He would rule by law? Impossible. "We believe," says
Peter, "that through the GRACE OF THE LORD JESUS CHRIST we shall be saved even as
they." Both the Jews, who had received the law, and the Gentiles, who never had, were now to
be "saved through grace." And not only were they to be "saved" by grace, but they were to
"stand" in grace, (Rom 5: 2) and to "grow in grace." (2 Peter 3: 18.) To teach anything else
was to "tempt God." Those Pharisees were subverting the very foundations of the Christian
faith; and so are all those who seek to put believers under the law. There is no evil or error
more abominable in the sight of the Lord than legalism. Hearken to the strong language—the
accents of righteous indignation—which fell from the Holy Ghost, in reference to those
teachers of the law: "I would they were even cut off which trouble you." (Gal, 5: 12)

And, let me ask, are the thoughts of the Holy Ghost changed, in reference to this question?
Has it ceased to be a tempting of God to place the yoke of legality upon a sinner's neck? Is it
now in accordance with His gracious will that the law should be read out in the ears of
sinners? Let my reader reply to these enquiries in the light of the fifteenth of Acts and the
Epistle to the Galatians. These scriptures, were there no other, are amply sufficient to prove
that God never intended that the "Gentiles should hear the word" of the law. Had He so
intended, He would, assuredly, have "made choice" of some one to proclaim it in their ears.
But no; when He sent forth His "fiery law," He spoke only in one tongue; but when He
proclaimed the glad tidings of salvation, through the blood of the Lamb, He spoke in the
language "of every nation under heaven." He spoke in such a way as that "every man in his
own tongue wherein he was Born," might hear the sweet story of grace. (Acts 2: 1-11)

Further, when He was giving forth, from mount Sinai, the stern requirements of the covenant
of works, He addressed Himself exclusively to one people. His voice was only heard within
the narrow enclosures of the Jewish nation; but when, on the plains of Bethlehem, "the angel
of the Lord" declared "good tidings of great joy," he added those characteristic words, "which
shall be to all people." And, again, when the risen Christ was sending forth His heralds of
salvation, His commission ran thus, "Go ye into all the world and preach the gospel to every
creature." (Mark 16: 15; Luke 2: 10) The mighty tide of grace which had its source in the
bosom of God, and its channel in the blood of the Lamb, was designed to rise, in the resistless
energy of the Holy Ghost, far above the narrow enclosures of Israel, and roll through the
length and breadth of a sin-stained world. "Every creature" must hear, "in his own tongue,"
the message of peace, the word of the gospel, the record of salvation, through the blood of the
cross.

Finally, that nothing might be lacking to prove to our poor legal hearts that mount Sinai was
not, by any means, the spot where the deep secrets of the bosom of God were told out, the
Holy Ghost has said, both by the mouth of a prophet and an apostle, "How beautiful are the
feet of them that preach the gospel of peace and bring glad tidings of good things!" (Isa. 3: 7;
Rom. 10: 15) But of those who sought to be teachers of the law the same Holy Ghost has said,
"I would they were even cut off that trouble you."

Thus, then, it is obvious that the law is neither the ground of life to the sinner nor the rule of
life to the Christian. Christ is both the one and the other. He is our life and He is our rule of
life. The law can only curse and slay. Christ is our life and righteousness. He became a curse
for us by hanging on a tree. He went down into the place where the sinner lay—into the place
of death and judgement—and having, by His death, entirely discharged all that was or could
be against us, He became, in resurrection, the source of life and the ground of righteousness to
all who believe in His name. Having thus life and righteousness in Him, we are called to
walk, not merely as the law directs, but to "walk even as he walked." It will hardly be deemed
needful to assert that it is directly contrary to Christian ethics to kill, commit adultery, or
steal. But were a Christian to shape his way according to these commands, or according to the
entire decalogue, would he yield the rare and delicate fruits which the Epistle to the
Ephesians sets forth? Would the ten commandment ever cause a thief to give up, stealing, and
go to work that he might have to give? Would they ever transform a thief into a laborious and
liberal man? Assuredly not. The law says, "thou shalt not steal;" but does it say, "go and give
to him that needeth"—go feed, clothe, and bless your enemy"—"go gladden by your
benevolent feelings and your beneficent acts the heart of him who only and always seeks your
hurt?" By no means; and yet, were I under the law, as a rule, it could only curse me and slay
me. How is this, when the standard in the New Testament is so much higher? Because am
weak, and the law gives me no strength and shows me no mercy. The law demands strength
from one that has none, and curses him if he cannot display it. The gospel gives strength to
one that has none, and blesses him in the exhibition of it. The law proposes life as the end of
obedience. The gospel gives life as the only proper ground of obedience.

But that I may not weary the reader with arguments, let me ask if the law be, indeed, the rule
of a believer's life, where are we to find it so presented in the New Testament? The inspired
apostle evidently had no thought of its being the rule when he penned the following words:
"For in Christ Jesus neither circumcision availeth anything nor uncircumcision, but a new
creation. And as many as walk according to this rule, peace be on them, and mercy, and upon
the Israel of God." (Gal. 6: 15, 16) What "rule?" The law? No, but the "new creation." Where
shall we find this in Exodus 20? It speaks not a word about "new creation." On the contrary, it
addresses itself to man as he is, in his natural or old-creation state, and puts him to the test as
to what he is really able to do. Now if the law were the rule by which believers are to walk,
why does the apostle pronounce his benediction on those who walk by another rule
altogether? Why does he not say, "as many as walk according to the rule of the ten
commandments?" Is it not evident, from this one passage, that the Church of God has a higher
rule by which to walk? Unquestionably. The ten commandments, though forming, as all true
Christians admit, a part of the canon of inspiration, could never be the rule of life to one who
has, through infinite grace, been introduced into the new creation—one who has received new
life, in Christ.

But some may ask, "Is not the law perfect? And, if perfect, what more would you have?" The
law is divinely perfect. Yea, it is the very perfection of the law which causes it to curse and
slay those who are not perfect -if they attempt to stand before it. "The law is spiritual, but I
am carnal.' It is utterly impossible to form an adequate idea of the infinite perfectness and
spirituality of the law. But then this perfect law coming in contact with fallen humanity—this
spiritual law coming In contact with "the carnal mind," could only "work wrath" and "
enmity." (Rom. 4: 15; Rom. 8: 7) Why? Is it because the law is not perfect? No, but because it
is, and man is a sinner. If man were perfect, he would carry out the law in all its spiritual
perfectness; and even in the case of true believers, though they still carry about with them an
evil nature, the apostle teaches us "that the righteousness of the law is fulfilled in us who walk
not after the flesh, but after the Spirit." (Rom. 8: 4) "He that loveth another hath fulfilled the
law"—"love worketh no ill to his neighbour: therefore love is the fulfilling of the law." (Rom,
13: 8-10) If I love a man, I shall not steal his property—nay, I shall seek to do him all the
good I can. All this is plain and easily understood by the spiritual mind; but is leaves entirely
untouched the question of the law, whether as the ground of life to a sinner or the rule of life
to the believer.

If we look at the law, in its two grand divisions, it tells a man to love God with all his heart,
and with all his soul, and with all his mind; and to love his neighbour as himself. This is the
sum of the law. This, and not a tittle less, is what the law demands. But where has this
demand ever been responded to by any member of Adam's fallen posterity? Where is the man
who could say he loves God after such a fashion? "The carnal mind (i.e., the mind which we
have by nature) is enmity against God." Man hates God and His ways. God came, in the
Person of Christ, and showed Himself to man—showed Himself, not in the overwhelming
brightness of His majesty, but in all the charm and sweetness of perfect grace and
condescension. What was the result? Man hated God. "Now have they both seen and hated
both me and my Father." (John 15: 24.) But, it must be said, " Man ought to love God." No
doubt, and he deserves death and eternal perdition if he does not. But can the law produce this
love in man's heart? Was that its design? By no means, "for the law worketh wrath." The law
finds man in a state of enmity against God; and without ever altering that state—for that was
not its province—it commands him to love God with all his heart, and curses him if he does
not. It was not the province of the law to alter or improve man's nature; nor yet could is
impart any power to carry out its righteous demands. It said "This  do, and thou shalt live." It
commanded man to love God. It did not reveal what God was to man, even in his guilt and
ruin; but it told man what he ought to be toward God. This was dismal work. It was not the
unfolding of the powerful attractions of the divine character, producing in man true
repentance toward God, melting his icy heart, and elevating his soul in genuine affection and
worship. No: it was an inflexible command to love God; and, instead of producing love, it
"worked wrath;" not because God ought not to be loved, but because man was a sinner.

Again, "Thou shalt love thy neighbour as thyself." Can "the natural man" do this? Does he
love his neighbour as himself? Is this the principle which obtains in the chambers of
commerce, the exchanges, the banks, the marts, the fairs, and the markets of this world? Alas!
no. Man does not love his neighbour as he loves himself. No doubt he ought: and if he were
right, he would. But, then, he is all wrong—totally wrong—and unless he is "born again" of
the word and the Spirit of God, he cannot "see nor enter the kingdom of God." The law cannot
produce this new birth. It kills "the old man," but does not, and cannot, create "the new." As
an actual fact we know that the Lord Jesus Christ embodied, in His glorious Person, both God
and our neighbour, inasmuch as He was, according to the foundation-truth of the Christian
religion, "God manifest in the flesh." How did man treat Him? Did he love Him with all his
heart, or as himself? The very reverse. He crucified Him between two thieves, having
previously preferred a murderer and a robber to that blessed One who had gone about doing
good—who had come forth from the eternal dwelling-place of light and love—Himself the
very living personification of that light and love—whose bosom had ever heaved with purest
sympathy with human need—whose hand had ever been ready to dry the sinner's tears and
alleviate his sorrows. Thus we stand and gaze upon the cross of Christ, and behold in it an
unanswerable demonstration of the fact that it is not within the range of man's nature or
capacity to keep the law.*
{*For further exposition of the law, and also of the doctrine of the Sabbath, the reader is
referred to a tract, entitled "A Scriptural Inquiry into the True Nature of the Sabbath, the Law,
and the Christian Ministry.}

It is peculiarly interesting to the spiritual mind, after all that has passed before us, to observe
the relative position of God and the sinner at the close of this memorable chapter. "And the
Lord said unto Moses, Thus thou shalt say unto the children of Israel . . . an altar of earth thou
shalt make unto me, and shalt sacrifice thereon thy burnt-offerings, and thy peace offerings,
thy sheep and thine oxen: in all places where I record my name, I WILL COME UNTO
THEE, and I WILL BLESS THEE. And if thou wilt make an altar of stone, thou shalt not
build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. Neither shalt
thou go up by steps unto mine altar, that thy nakedness be not discovered thereon. " (Ver. 22,
26)

Here we find man not in the position of a doer, but of a worshipper; and this, too, at the close
of Exodus 20. How plainly this teaches us that the atmosphere of Mount Sinai is not that
which God would have the sinner breathing; that it is not the proper meeting place between
God and man. "In all places where I record my name, I will come unto thee, and I will bless
thee." How unlike the terrors of the fiery mount is that spot where Jehovah records His name,
whither He "comes" to "bless" His worshipping people!

But, further, God will meet the sinner at an altar without a hewn stone or a step—a place of
worship which requires no human workmanship to erect, or human effort to approach. The
former could only pollute, and the latter could only display human "nakedness." Admirable
type of the meeting-place where God meets the sinner now, even the Person and work of His
Son, Jesus Christ, where all the claims of law, of justice, and of conscience, are perfectly
answered! Man has, in every age, and in every clime, been prone, in one way or another, to
"lift up his tool in the erection of his altar, or to approach thereto by steps of his own making.
But the issue of all such attempts has been "pollution" and "nakedness." "We all do fade as a
leaf, and all our righteousnesses are as filthy rags?" Who will presume to approach God clad
in a garment of "filthy rags?" or who will stand to worship with a revealed "nakedness?" What
can be more preposterous than to think of approaching God in a way which necessarily
involves either pollution or nakedness? And yet thus it is in every case in which human effort
is put forth to open the sinner's way to God. Not only is there no need of such effort, but
defilement and nakedness are stamped upon it. God has come down so very near to the sinner,
even in the very depths of his ruin, that there is no need for his lifting up the tool of legality,
or ascending the steps of self-righteousness yea, to do so, is but to expose his uncleanness and
his nakedness.

Such are the principles with which the Holy Ghost closes this most remarkable section of
inspiration. May they be indelibly written upon our hearts, that so we may more clearly and
fully understand the essential difference between LAW and GRACE.

Exodus 21-23

The study of this section of our book is eminently calculated to impress the heart with a sense
d God's unsearchable wisdom and infinite goodness. It enables one to form some idea of the
character of a kingdom governed by laws of divine appointment. Here, too, we may see the
amazing condescension of Him who, though He is the great God of heaven and earth, can,
nevertheless, stoop to adjudicate between man and man in reference to the death of an ox, the
loan of a garment, or the loss of a servant's tooth. "Who is like unto the Lord our God, who
humbleth himself to behold the things that are in heaven and on earth?" He governs the
universe, and yet He can occupy Himself with the provision of a covering for one of His
creatures. He guides the angel's flight and takes notice of a crawling worm. He humbles
Himself to regulate the movements of those countless orbs that roll through infinite space and
to record the fall of a sparrow.

As to the character of the judgement set forth in the chapters before us, we may learn a double
lesson. These judgements and ordinances bear a twofold witness: they convey to the ear a
twofold message, and present to the eye two sides of a picture. They tell of God and they tell
of man.

In the first place, on God's part, we find Him enacting laws which exhibit strict, even-handed,
perfect justice. "Eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning,
wound for wound, stripe for stripe." Such was the character of the laws, the statutes, and the
judgements by which God governed His earthly kingdom of Israel. Everything was provided
for, every interest was maintained, and every claim was met. There was no partiality—no
distinction made between the rich and the poor. The balance in which each man's claim was
weighed was adjusted with divine accuracy, so that no one could justly complain of a
decision. The pure robe of justice was not to be tarnished with the foul stains of bribery,
corruption and partiality. The eye and the hand of a divine Legislator provided for everything;
and a divine Executive inflexibly dealt with every defaulter. The stroke of justice fell only on
the head of the guilty, while every obedient soul was protected in the enjoyment of all his
rights and privileges.

Then, as regards man, it is impossible to read over these laws and not be struck with the
disclosure which they indirectly, but really, make of his desperate depravity. The fact of
Jehovah's having to enact laws against certain crimes, proves the capability, on man's part, of
committing those crimes. Were the capability and the tendency not there, there would be no
need of the enactments. Now, there are many who, if the gross Abominations forbidden in
these chapters were named to them, might feel disposed to adopt the language of Hazael and
say, "Is thy servant a dog that he should do this thing?" Such persons have not yet travelled
down into the deep abyss of their own hearts. For albeit there are crimes here forbidden which
would seem to place man, as regards his habits and tendencies, below the level of a "dog," yet
do those very statutes prove, beyond all question, that the most refined and cultivated member
of the human family carries above, in his bosom, the seeds of the very darkest and most
horrifying abominations. For whom were those statutes enacted? For man. Were they needful?
Unquestionably. But they would have been quite superfluous if man were incapable of
committing the sins referred to. But man is capable; and hence we see that man is sunk to the
very lowest possible level—that his nature is wholly corrupt—that, from the crown of his
head to the sole of his foot, there is not so much as a speck of moral soundness.

How can such a being ever stand, without an emotion of fear, in the full blaze of the throne of
God? How can he stand within the holiest? How can he stand on the sea of glass? How can he
enter in by the pearly gates and tread the golden streets? The reply to these inquiries unfolds
the amazing depths of redeeming love and the eternal efficacy of the blood of the Lamb. Deep
as is man's ruin, the love of God is deeper still. Black as is his guilt, the blood of Jesus can
wash it all away. Wide as is the chasm separating man from God, the cross has bridged it.
God has come down to the very lowest point of the sinner's condition, in order that He might
lift him up into a position of infinite favour, in eternal association with His own Son. Well
may we exclaim, "Behold what manner of love the Father hath bestowed on us, that we
should be called the sons of God." (1 John 3