Exodus

Chapter 1 - The Bondage in Egypt

1. When Joseph had made himself known to his brethren, what did he tell them to do? "Make haste, and go up to my father, and say unto him, Thus says your son Joseph, God has made me lord of all Egypt; come down unto me, tarry not: And you shall dwell in the land of Goshen, and you shall be near unto me, you, and your children, and your children's children, and your flocks, and your herds, and all that you have: And there will I nourish you; for yet there are five years of famine; lest you, and your household, and all that you have, come to poverty." (Genesis 45:9-11)

2. What liberal offer did Pharaoh make? "And Pharaoh said unto Joseph, Say unto your brethren, This do; load your beasts, and go, get unto the land of Canaan; and take your father and your households, and come unto me; and I will give you the good of the land of Egypt, and you shall eat the fat of the land. Now you are commanded, this do; take wagons out of the land of Egypt for your little ones, and for your wives, and bring your father, and come. Also regard not your stuff; for the good of all the land of Egypt is yours." (Genesis 45:17-20)

3. What timely caution did Joseph give his brethren? "So he sent his brethren away, and they departed; and he said unto them, See that you fall not out by the way." (Genesis 45:24)

4. How did Jacob feel when his sons returned with this story? "And they went up out of Egypt, and came into the land of Canaan unto Jacob their father, and told him, saying, Joseph is yet alive, and he is governor over all the land of Egypt. And Jacob's heart fainted, for he believed them not." (Genesis 45:25-26)

5. What finally induced him to consent to go? "And they told him all the words of Joseph, which he had said unto them; and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived: And Israel said, It is enough; Joseph my son is yet alive; I will go and see him before I die." (Genesis 45:27-28)

6. When he started, what encouragement did the Lord give him? "And Israel took his journey with all that he had, and came to Beersheba, and offered sacrifices unto the God of his father Isaac. And God spoke unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I. And He said, I am God, the God of your father; fear not to go down into Egypt; for I will there make of you a great nation: I will go down with you into Egypt; and I will also surely bring you up again: and Joseph shall put his hand upon your eyes." (Genesis 46:1-4)

7. How many were there who went down into Egypt? "Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls." (Acts 7:14)

8. How long did they live there in peace? (Compare Genesis 41:46; 45:11; 50:26.)

9. How did the children of Israel prosper in Egypt? "And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them." (Exodus 1:7)

10. What took place some time after Joseph's death? "Now there arose up a new king over Egypt, which knew not Joseph." (Exodus 1:8)

11. What did they do to the Israelites? "Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses." (Exodus 1:11)

12. How did this affect them? "But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel." (Exodus 1:12)

13. What did the children of Israel have to suffer at the hands of the Egyptians? "And the Egyptians made the children of Israel to serve with rigor: And they made their lives bitter with hard bondage, in mortar, and in brick, and in all manner of service in the field; all their service, wherein they made them serve, was with rigor." (Exodus 1:13-14)

14. Of what prophecy was this a fulfillment? "And he said unto Abram, Know of a surety that your seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years." (Genesis 15:13)

15. What cruel order did the king of Egypt make? "And Pharaoh charged all his people, saying, Every son that is born you shall cast into the river, and every daughter you shall save alive." (Exodus 1:22)

16. Relate the story of one child who was saved from the king's decree. (Exodus 2:1-10)

17. What led the parents of Moses to do as they did? "By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment." (Hebrews 11:23)

Notes:

In connection with their discovery, considerable light is thrown upon the statement that: "There arose up a new king over Egypt, which knew not Joseph." (Exodus 1:8)

He was literally "a new king," inasmuch as he was the founder of a new dynasty. He was not an Egyptian, but an Assyrian, and therefore it could not be expected that he would be moved by any sentimental consideration of what Joseph had done for Egypt. The memory of Joseph's service for the country might have prevented a native king from oppressing his countrymen, but would have no weight with a foreigner. With this view of the case, (Isaiah 52:4) becomes perfectly clear: "For thus says the Lord God, My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause."

We are not to understand from (Genesis 15:13) that the Israelites were in Egypt four hundred years. The actual time spent in Egypt was only about two hundred and fifteen years, but they were sojourners in a land that was not theirs for a much longer period than that. As the four hundred and thirty years of (Exodus 12:40) are to be dated from the promise to Abraham, so the four hundred years are to be dated from thirty years later, or about the time that Ishmael, "he that was born after the flesh, persecuted [Isaac] him that was born after the Spirit." (Galatians 4:20)--Signs of the Times, May 18, 1888--Lesson 22 - Sabbath, June 2--Genesis 45:9 to 46:4; Exodus 1.

E.J. Waggoner

Chapter 2 - Prosperity by Adversity

"Before I was afflicted I went astray; but now have I kept your Word." (Psalm 119:67)

"Tribulation works patience; and patience, experience; and experience, hope: And hope makes not ashamed." (Romans 5:3-5)

"Let patience [endurance] have her perfect work, that you may be perfect and entire, lacking nothing." (James 1:4)

"You have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy." (James 5:11)

Nothing happens by accident in this world.

"The curse causeless does not come." (Proverbs 26:2)

No person on this earth ever suffered anything that was not made necessary, either by his own sins or the sins of others. If the suffering was wholly the result of his own sins and errors, it was in the nature of instruction and warning, that he might learn to shun the evil course and its consequences in the future; and so it was a message of peace.

And whether the suffering came for his own sins, or wholly because of somebody else's failure, it was that the sufferer might be filled to assist others in affliction. Even the Captain of our salvation was made "perfect through sufferings," (Hebrews 2:10) being "in all things ... made like unto His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people. For in that He himself has suffered being tempted, He is able to succor them that are tempted." (Hebrews 2:17-18)

Thus one object of the oppression which the Israelites suffered in Egypt was to teach them mercy. God said to them, "You shall not pervert the judgment of the stranger, nor of the fatherless; nor take a widow's raiment to pledge: But you shall remember that you were a bondman in Egypt, and the Lord your God redeemed you thence: therefore I command you to do this thing." (Deuteronomy 24:17-18)

In many places were the Israelites admonished to be merciful, by the memory of what they had suffered in Egypt. Furthermore, if the children of Israel had never been oppressed, they would never have wanted to leave Egypt. They were situated in the most fertile part of the country, and if they had been left wholly at ease, they would have had no incentive to go to the far better country which the Lord had given them.

"As the eagle stirs up her nest," (Deuteronomy 32:11) throwing the young ones out when they will not of themselves attempt to fly, so the Lord dealt with Israel. Even so it is now. If we had everything to our liking, we should be far less likely to listen to the message of salvation. This is the way it is with those who are "not in trouble as other men," (Psalm 73:5) but who have only prosperity.

"Pride compasses them about as a chain; violence covers them as a garment. Their eyes stand out with fatness; they have more than heart could wish. They are corrupt, and speak wickedly concerning oppression; they speak loftily. And they say, How does God know? and is there knowledge in the Most High? Behold, these are the ungodly, who prosper in the world; the increase in riches." (Psalm 73:6-8,12-12)

But they stand in slippery places, and shall "be filled with their own devices. For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them." (Proverbs 1:31-32)

It is much better, therefore, to be afflicted and saved from ruin, than to have prosperity and go to destruction. For although God stirs His people out of their nest, He also, like the eagle, bears them on His wings.

"The children of Israel were fruitful, and increased abundantly [literally, "swarmed"], and multiplied, and waxed exceeding mighty; and the land was filled with them. Now there arose up a new king over Egypt, which knew not Joseph. And he said unto his people, Behold, the people of the children of Israel are more and mightier than we: Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falls out any war, they join also unto our enemies, and fight against us, and so get them up out of the land. Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses. But the more they afflicted them, the more they multiplied and grew." (Exodus 1:7-12)

Truly, "the wisdom of this world is foolishness with God." (1 Corinthians 3:19)

That "new king," the first of a new dynasty from Assyria, who "knew not Joseph," and therefore "without cause" (Isaiah 3:4) oppressed Israel, thought that he was planning very shrewdly; but the very course that he took to crush the numbers and strength of the Israelites only caused them to multiply and grow stronger.

It was not simply that God worked an unusual miracle, to defeat the purpose of the heathen king; the truth is that hardship and toil, instead of breaking down the human frame, build up and harden it. Idleness and ease are the foes of health and strength. With the luxuries of civilization, and labor-saving machinery, come unfruitfulness, feebleness of body, and inability to resist disease.

There is a practical lesson here for us, not only as a nation, but as individuals. People are taught to think that their benefactors are those who procure them "shorter hours of labor," and to bring luxuries within their reach and "make life easy" for them. All this is indeed pleasanter for the time, and more acceptable to natural inclination; but if it be a benefit to have a long life of health, then it is a question whether all the "modern conveniences" are benefits. This is not an apology for oppression; for, "he that oppresses the poor reproaches his Maker." (Proverbs 14:31)

But it is a plea for people to exercise a wise self-restraint, and, like the Apostle Paul, to keep the body under, and "bring it into subjection." (1 Corinthians 9:27)

It is, indeed, a fact, that in spite of all the oppression of the poor by capitalists and trusts, the most of the real troubles of the poor in every land arise from their own evil habits and lack of desire for self-improvement.

In every government, though terror reign;
Though tyrant laws and tyrant kings restrain;
How small, of all that human hearts endure,
That part which laws or kings can cause or cure.
Still to ourselves in every place consigned,
Our own felicity we make or find.
(Oliver Goldsmith, Poem: The Traveller)

"And the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage." (Exodus 2:23)

Although oppression of God's people always causes them to prosper [for the man whose delight is in law of the Lord, and who meditates in it day and night will have prosperity whatever his circumstances (Psalm 1:2-3)], that does not make oppression a virtue. The Lord is always on the side of the oppressed, and against the oppressor.

"He has looked down from the height of His sanctuary; from heaven did the Lord behold the earth; to hear the groaning of the prisoner; to loose those that are appointed to death." (Psalm 102:19-20)

"For the oppression of the poor, for the signing of the needy, now will I rise, says the Lord; I will set him in safety from him that puffs at him." (Psalm 12:5)

Read (James 5:1-8), to see how God regards the poor and their oppressors. The only obstacle in the way of the poor is disbelief in God, and the lack of regard for Him. If they would believe in Him as a present help in trouble, and would heed His commandments, walking in His ways, and would cry to Him, instead of to Parliament, they would see even in their adversity such prosperity as they have never dreamed of.

The treasure cities which the Israelites built for Pharaoh have ceased to exist. Their very sites unknown, and the treasures they contain have long ago been scattered to the winds, or consumed by the moth. The pyramids, which they doubtless helped to construct, are empty shells, serving only to show that there was once a great and powerful kingdom in the land of the Nile; but the poor, oppressed slaves, who were to be exterminated, are still flourishing.

Though still oppressed in many lands, they nevertheless multiply, and never swell the list of paupers. Even though they have forgotten God and His covenant, and have ceased to be His peculiar people, His mercy has preserved them as a monument of how futile it is to fight against the Most High. Though we believe not, "yet He abides faithful; He cannot deny himself." (2 Timothy 2:13)--Present Truth, October 31, 1901--International Sunday-school Lesson for November 10--Exodus 1:1-14.

E.J. Waggoner

Chapter 3 - A Rare Opportunity

"God has chosen the foolish things of the world to confound the wise; and God has chosen the weak things of the world to confound the things which are mighty." (1 Corinthians 1:27)

Never, except in the case of the Babe of Bethlehem, of whom he was a type, has this been more fully exemplified than in the case of Moses. The outcast child of a slave father and mother, is the one chosen of God to make the haughty monarch tremble on his throne, and to be known in all ages, over all the earth, as one of the mightiest leaders of men.

Moses was born and at a most critical time for Israel. Heavy burdens and cruel bondage had only resulted in making them more hardy and fruitful, and the decree had gone forth that all the male children that were born should be cast into the river. This was more than a threat; it was actually done; for Stephen said of Pharaoh the oppressor: "The same dealt subtly with our kindred, and evil intreated our fathers, so that they cast out their young children, to the end that they might not live. In which time Moses was born." (Acts 7:19-20)

How many young children perished, we have no means of knowing; but we can see how similar the circumstances attending the birth of Moses were to those at the time when Christ was born. At both times an effort was made to destroy all the male infants.

"By faith Moses, when he was born, because they saw he was a proper child; and they were not afraid of the king's commandment." (Hebrews 11:23)

They were not afraid of the king's commandment, but they took every precaution to save the life of their child. Indeed, their very efforts showed their lack of fear; for it is very evident that the decree to destroy all the male children was accompanied by a severe penalty to be visited upon all who disregarded it. But the parents of Moses would not destroy their child, no matter how arbitrary the king's commandment.
"Because they saw that he was a proper child." (Hebrews 11:23)

When his mother "saw him, that he was a good the child, she hid him three months." (Exodus 2:2)

Stephen says that: "Moses was ... exceeding fair;" (Acts 7:20) literally, "fair to God." The expression just quoted from Exodus, that his mother saw that he was a goodly child, is identical with that which occurs so frequently in the 1st chapter of Genesis: (Genesis 1, also vs. 12, 18, 21, 25) "God saw that it was good." (Genesis 1:10)

The Swedish of (Acts 7:20) has it that: "He was pleasing to God."

From all this it is evident that Moses had a good birthright inheritance, and that these were plain indications that God had designed him for a special work. Since the Lord has given "to every man his work," (Mark 13:34) ought not the same to be true in the case of every child?

"And when he was cast out Pharaoh's daughter took him up." (Acts 7:21)

In this there was a fulfillment of the words: "When my father and my mother forsake me, then the Lord will take me up." (Psalm 27:11)

It was not accidental that Pharaoh's daughter came down to the river that day, nor that her heart was moved with compassion when she saw the little baby in the basket. That was God's way of taking up the child. Here, as in the case of Joseph, the thing that seemed the end of hope was the means used by God to fit His servant for the work He had for him to do. By being brought into the household of Pharaoh, Moses gained an experience that stood him in good stead in his afterlife.

But, after all, the secret of his success in life, and of his steadfastness in the path of duty, lay in the few years that he spent with his mother, who was hired to nurse him. How marvelously God wrought in answer to the faith of the parents of Moses. They would not tamely submit to the king's wicked commandment, and instead of suffering for their faith it was so ordered that the mother could have her child openly, and be paid good wages for the service that she so gladly rendered. It was because "they were not afraid of the king's commandment." (Hebrews 11:23)

Fearlessness delivers one from many threatened dangers. Fear invites attack, and it is the fearful soul that is lost. Confidence in God will not only give one victory over trial, but will often save one from difficulties that overwhelm the fearful. So because Amram and his mother were fearless souls on account of their faith in God, they had their son with them during the most important years of his life.

A Roman Catholic priest is reported to have said that if he could have the training of a child till it was six years old, he did not care who had him afterwards; he was sure that the impressions made on it at that period of life would never be erased, and that it would be a Catholic. The mother of Moses evidently appreciated her opportunity and did her work so well, teaching her infant son the principles of the Gospel and promises of God so thoroughly that: "By faith Moses, when he was come to years, refused be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt." (Hebrews 11:24-26)

Would Jochebed have been so earnest and faithful in teaching Moses, and have improved time so well, to sharpen his mind with the Divine precepts, if she could have had him with her as mothers ordinarily have their children? It is hardly probable. There is no doubt but that the knowledge of how brief her time with him would be, of the influences which he was soon to meet, quickened and increased her diligence.

But this case is left on record for an example and a warning. It is a warning: for no mother knows how soon her child may be torn from her arms, and be thrust into conditions exactly opposite from those that she has provided. The death of a mother leaves many a child subject to influences as unlike those of its home as it is possible to conceive. And the case is an example, in that it shows how much a mother may accomplish in a few short years.

Oh, that all parents would see and appreciate what far-reaching consequences depend on how they train or neglect their children even in earliest infancy, and what a mighty power God has placed in their hands.--Present Truth, November 7, 1901--International Sunday-school Lesson for November 17--Exodus 2:1-10.

E.J. Waggoner

Chapter 4 - Moses and His Work

1. Who claimed Moses as her son? "And the child grew, and she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses; and she said, Because I drew him out of the water." (Exodus 2:10)

2. What advantages did this give him? "And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds." (Acts 7:21-22)

3. What happened one day when he was grown? "And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting a Hebrew, one of his brethren. And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand." (Exodus 2:11-12)

4. How old was he when this happened? "And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian." (Acts 7:23-24)

5. Why did he do this? "For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not." (Acts 7:25)

6. What is indicated by this verse? That Moses had in some way learned that God would make use of him to deliver the children of Israel; and he supposed that they would understand it also.

7. Did they understand it?

8. What shows that they did not? "For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not. And the next day he showed himself unto them as they strove, and would have set them at one again, saying, Sirs, you are brethren; why do you wrong one to another? But he that did his neighbor wrong thrust him away, saying, Who made you a ruler and a judge over us? Will you kill me, as you did the Egyptian yesterday?" (Acts 7:25-28)

9. By this attempted deliverance of Israel, what stand did Moses take? He identified himself with Israel.

"By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter." (Hebrews 11:24)

10. What choice did he make? "Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season." (Hebrews 11:25)

11. What did he value more highly than the wealth of Egypt? "Esteeming the reproach of Christ greater riches than the treasures in Egypt; for he had respect unto the recompense of the reward." (Hebrews 11:25)

12. When Moses found that even his own people would not acknowledge him as a deliverer, what did he do? "Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian; and he sat down by a well." (Exodus 2:15)

"Then fled Moses at this saying, and was a stranger in the land of Midian, where he begat two sons." (Acts 7:29)

13. How long did he remain there? "And when forty years were expired." (Acts 7:30)

14. What did he do all these years? "Now Moses kept the flock of Jethro his father-in-law, the priest of Midian." (Exodus 3:1)

15. At the expiration of forty years, what took place? "And when forty years were expired, there appeared to him in the wilderness of mount Sinai an angel of the Lord in a flame of fire in a bush." (Acts 7:30)

16. What did the Lord then propose to do with Moses? "I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send you into Egypt." (Acts 7:34)

17. Did the Israelites believe in the mission Moses this time? "And Moses and Aaron went and gathered together all the elders of the children of Israel: And Aaron spoke all the words which the Lord had spoken unto Moses, and did the signs in the sight of the people. And the people believed: and when they heard that the Lord had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshiped." (Exodus 4:29-31)

18. What must have been the reason that they did not accept him before? Because although he had been appointed to do the work, he did not go in the Lord's way nor the Lord's time; he had only his own credentials.

Notes:

Still further Rawlinson says (we leave out his references):

No one will for a moment imagine that the wisest of the Greeks went to study in Egypt for any other reason than because it was there that the greatest discoveries were to be learned; and that Pythagoras or his followers suggested, from no previous experience, the theory of the sun being the center of our system; or the obliquity of the ecliptic, or the moon's borrowed light, or the proof of the milky way being a collection of stars. ... The same may be said of the principle by which the heavenly bodies were attracted to a center, and impelled in their order, the theory of eclipses, and the proof of the earth being round. These and many other notions were doubtless borrowed from Egypt, to which the Greeks chiefly resorted. (The History of Herodotus, vol. II, chap. 7)

Stephen's statement would indicate that Moses was not simply well versed in the arts and sciences, but that he was a practical man. Josephus says that he was placed at the head of the Egyptian armies, and that by his skillful leadership he defeated the Ethiopians, gaining great glory for the Egyptians. (Antiquities, book 2, chap. 10) Whether this is true or not, it is certain that he was a great general.

In all the years of his stay in the court of Egypt, as well as while he was in the land of Midian, God was preparing him for the great work of his life. God works through means. While he could have miraculously endowed an ignorant man with the knowledge necessary to lead his people, he chose to take a man possessed of all the natural and acquired qualifications that from a human standpoint would seem necessary, and to place his Spirit upon him.

The Lord doesn't usually call people to do a work for which they have no fitness. One of the qualifications of a minister of the gospel is that he should be "apt to teach." (1 Timothy 3:2)

If he has not this aptness, and cannot cultivate it, he may accept that fact as evidence that God has not called him to the ministry. When God calls a man to a work, he calls him to prepare for it.--Signs of the Times, May 25, 1888--Lesson 23 - Sabbath, June 9--Exodus 2:10 to 4:31.

E.J. Waggoner

Chapter 5 - The Dust of a Pharaoh

When Moses chose to suffer affliction with the Israelitish people rather than to accept the throne of Egypt, the popular verdict, we can well understand, was that the young man had thrown himself away. His name must have been a by-word in the court for all that was foolish and fanatical. But the Scripture says that: "He had respect unto the recompense of the reward." (Hebrews 11:26)

His choice was not a blind one. He weighed both sides, and decided that the honor of being a Pharaoh was not to be compared with the glory of sharing the reproach of Christ.

After his death, Moses was raised to life, and he appeared with Christ in glory on the mount of transfiguration. We know, therefore, that he now lives in the City of God, amidst glories that human eyes have never seen.

What about the Pharaohs, among whom he might have ranked for a few years? They are but dust. Some have been discovered in recent years, and may be seen in museums for a small entrance fee. An incident that occurred several years ago is thus related:

Brugsch Bey, the famous explorer of the tombs of ancient Egypt, who discovered the mummy believed to be that of the Pharaoh who oppressed the Israelites, recently found another mummy, on the coffin of which was the royal cartouche, indicating that the body was that of one of the Pharaohs.

He was delighted with his discovery, and with great care packed it up for conveyance to Cairo. On arriving at the railway station, he was directed to have his "luggage" put in the luggage-van. The Bey was concerned about its safety and insisted on its going in the carriage with him. The officials consented on the condition that the fare was paid as for a living passenger. Brugsch Bey accordingly paid Pharaoh's fare, and the mummy went in the passenger coach.

At the custom-house of Cairo a new difficulty arose. The custom officers demanded duty. The Bey explained that the package was the mummy of a Pharaoh, and that no duty could be levied upon it. But the officers were convinced that it might be made dutiable under some category, and they searched their list for a suitable class. Finally, they decided to charge for it as dried fish, on which a duty is imposed.

The Bey scorned to contend about the small charge involved, and the mummy having been weighed and the duty paid, the dead body of Pharaoh entered the capital of Egypt as a package of dried fish. With such contempt did they treat the body of a potentate, who, in his lifetime, doubtless received the homage of all who came into his presence. In his case with startling force were the words of the prophet fulfilled that the terrible ones shall be despised and shall become as chaff. (Isaiah 29:9)--Present Truth, July 8, 1897

E.J. Waggoner

Chapter 6 - Called of God

The miraculous deliverance of Moses in his infancy, the king's edict for his destruction being the means by which he was given a home in the royal palace, indicated that he was intended for no ordinary work.

In the few years that he was with his mother he learned the history of his people, and God's promises to them, becoming imbued with her faith; and in later years the word of the Lord came to him in the palace, just as it afterwards came to John in the wilderness, asking his mission known to him. So, "by faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt." (Hebrews 11:24-26)

But his faith and zeal were not fully instructed, and he did not know the way of the Lord. He thought himself competent for the task to which he was sure that God had appointed him, and he proceeded to deliver his brethren according to his own way, the way that would naturally command itself to the whole world; for in all ages men have been taught that whoever would be free must himself strike the blow.

This is what is being taught today to men who are in some respects in similar circumstances to those Israelites. They were slaves, suffering under a most grinding monopoly. No other laborers have ever been so cruelly oppressed as they were. In our day laborers, in far more favorable circumstances are being encouraged by professed Christians to combine, and strike together for freedom, to resist monopoly even with weapons. This was the plan that Moses tried, and it failed, as it will now, because it is not God's way.

For forty years in the wilderness tending sheep Moses had an opportunity to unlearn some of the lessons that he had learned at court, and to learn some new ones. In the sheepfolds the Great Shepherd "made known His ways unto Moses," (Psalm 103:7) and at last when his preliminary training was complete, God met him and gave him a very definite call. In the burning bush God appeared to him, and said: "I have surely seen the affliction of my people which are in Egypt and have heard their cry by reason of their taskmasters, for I know their sorrows; and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large. ... Come now, therefore, and I will send you unto Pharaoh, that you may bring forth my people the children of Israel out of Egypt." (Exodus 3:7-8,10)

But Moses was not nearly so anxious to go, now that he was really prepared for the work, as he was forty years before. He demurred, and excused himself, pleading that he was not eloquent and could not speak well. His lack of confidence in himself was admirable; but he should have taken note of the fact that God had said He himself had come down to deliver His people; Moses was to be only an instrument in God's hands; and though he himself could do nothing, God could do everything either with him or without him. "God has chosen the weak things of the world to confound the things which are mighty." (1 Corinthians 1:27)

The way in which God appeared to Moses was an object lesson. "He looked, and, behold, the bush burned with fire, and the bush was not consumed." (Exodus 3:2)

A dry bush is a very inflammable thing, and "our God is a consuming fire;" (Hebrews 12:29) yet His presence in that combustible object preserved it. What an incentive to confidence in Him!

To Every Man His Work

The same God lives today, and the same work remains to be done; for in that day the people "could not enter in because of unbelief." (Hebrews 3:19)

Therefore, the Lord has "set His hand again the second time to recover the remnant of His people," (Isaiah 11:11) and He calls, "Whom shall I send, and who will go for us?" (Isaiah 6:8)

Everyone who hears is commissioned to say, "Come!" (Revelation 22:17) for the Lord has given "to every man his work." (Mark 13:34)

So has the Lord commanded us, saying: "It is a light thing that you should be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel; I will also give you for a light to the Gentiles, that you may be my salvation unto the end of the world." (Isaiah 49:6)

"But no man takes this honor unto himself, but he that is called of God." (Hebrews 5:4)

God appointed John the Baptist, Jeremiah, and others who were specially prominent, for a definite work, even before they were born; but there came a time in their lives when He was ready for them to engage in it. If they had gone before the Word of the Lord came definitely to them, their work would have been a failure. David was anointed king over Israel when he was a lad tending sheep; but it was years before God called him to the throne.

So although God has given to every man his work, it is our privilege to know so definitely as did those men when it is the Lord's time for us to enter upon our special part of it. No one can tell how the call will come; but each one who has an ear to hear will recognize it when it does come. If it is a grave mistake for any man to neglect the call of God to the work, it is no less serious a matter for anyone to assume responsibilities to which God has not definitely called him, or to run ahead of the Lord.

The Ability to Speak

"And Moses said unto the Lord, O my Lord, I am not eloquent, neither heretofore, nor since You have spoken unto your servant: but I am slow of speech, and of a slow tongue. And the Lord said unto him, Who has made man's mouth? or who makes the dumb, or deaf, or the seeing, or the blind? have not I the Lord? Now therefore go, and I will be with your mouth, and teach you what you shall say." (Exodus 4:10-12)

It is the Lord that has put into us the word of reconciliation, and we are to speak only with His words. God's Word is the good seed that, though it be wrapped in never so many coverings, will surely at the appointed time burst through all its fetters and make itself known. When the time comes for it to be spoken, the children will proclaim it, if their elders are not ready; and if the children should hold their peace, "the stones would cry out." (Luke 19:40)

None, therefore, who have received the Word of the Lord, and who know definitely as Moses did in the wilderness that God has appeared to them and called them to proclaim His message, it may be in a very humble capacity, and a limited sphere, need fear that utterance will not be given them. The Lord's promise is, "You shall receive power when the Holy Ghost is come upon you; and you shall be my witnesses." (Acts 1:8)

And how this can be fulfilled was shown on the day of Pentecost, when the company of believers,--a people few and despised by the world,--began to speak "as the Spirit gave them utterance." (Acts 2:4)

There was a time when the prophet Daniel saw a vision from God, and the sight of the heavenly visitant took away all his strength, made him dumb, and deprived him of breath, so that there was no breath left in him. Then the mighty one of God touched his mouth, and he began to speak, even while destitute of strength and breath.

"Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet I heard the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, a hand touched me, which set me upon my knees and upon the palms of my hands." (Daniel 10:8-10)

In this there is a lesson for us all, even though it be not our lot to proclaim God's message by word of mouth. Our part is simply to "do His commandments, hearkening unto the voice of His word," (Psalm 103:20) and allow Him to work in us both to will and to do, and to speak, if necessary, according to His good pleasure.--Present Truth, November 21, 1901--Exodus 3:1-12.

E.J. Waggoner

Chapter 7 - Moses Sent to Egypt

1. When Moses went out the first time to deliver Israel, by slaying the Egyptians, what did he manifest?
Pride and self-sufficiency.

2. What must we conclude was his idea of the way deliverance would come? That the people would rally around him, and that under his military guidance they would fight their way out of bondage.

3. In that case who alone would have received the glory?

4. What was God's design? "And I, behold, I will harden the hearts of the Egyptians, and they shall follow them: and I will get me honor upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen. And the Egyptians shall know that I am the Lord, when I have gotten me honor upon Pharaoh, upon his chariots, and upon his horsemen." (Exodus 14:17-18)

5. While Moses was keeping sheep in the wilderness, what did he learn? "Now the man Moses was very meek, above all the men which were upon the face of the earth." (Numbers 12:3)

6. When he went with the Lord's commission, how was he regarded? "And the Lord gave the people favor in the sight of the Egyptians. Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people." (Exodus 11:3)

7. How did the Lord appear to Moses, when he would send him to Egypt? "And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here I am." (Exodus 3:2-4)

8. When Moses went to see the burning bush, what was said to him? "And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. And he said, Draw not nigh hither; put off your shoes from off your feet, for the place whereon you stand is holy ground." (Exodus 3:4-5)

9. Who was it speaking form the bush? "Moreover he said, I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God." (Exodus 3:6)

10. What other instances can you name where people were required to put off their shoes on account of the presence of God?

11. What did the Lord say He had seen and heard? "And the Lord said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows." (Exodus 3:7)

"I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send you into Egypt." (Acts 7:34)

12. What did he say he now proposed to do? "And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. Now therefore, behold, the cry of the children of Israel is come unto me; and I have also seen the oppression wherewith the Egyptians oppress them. Come now therefore, and I will send you unto Pharaoh, that you may bring forth my people the children of Israel out of Egypt." (Exodus 3:8-10)

13. How eager was Moses now to go? "And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?" (Exodus 3:11)

14. What did the Lord say? "And he said, Certainly I will be with you; and this shall be a token unto you, that I have sent you: When you have brought forth the people out of Egypt, you shall serve God upon this mountain." (Exodus 3:12)

15. What question did Moses ask? "And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers has sent me unto you; and they shall say to me, What is His name? what shall I say unto them?" (Exodus 3:13)

16. What did the Lord reply? "And God said unto Moses, I AM THAT I AM; and He said, Thus shall you say unto the children of Israel, I AM has sent me unto you." (Exodus 3:14)

17. What did God say of this name? "And God said moreover unto Moses, Thus shall you say unto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me unto you; this is my name for ever, and this is my memorial unto all generations." (Exodus 3:15)

18. What is its meaning? It means "the One who is," that is, the self-existent One, thus expressing the distinguishing characteristic of God.

19. What objection did Moses still interpose? "And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice; for they will say, The Lord has not appeared unto you." (Exodus 4:1)

20. What three signs did the Lord give him by which he might prove that he had a divine commission? "And the Lord said unto him, What is that in your hand? And he said, A rod. And He said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it. And the Lord said unto Moses, Put forth your hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand: That they may believe that the Lord God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared unto you. And the Lord said furthermore unto him, Put now your hand into your bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow. And He said, Put your hand into your bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as his other flesh. And it shall come to pass, if they will not believe you, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign. And it shall come to pass, if they will not believe also these two signs, neither hearken unto your voice, that you shall take of the water of the river, and pour it upon the dry land: and the water which you take out of the river shall become blood upon the dry land." (Exodus 4:2-9)

21. Was Moses ready to go then? "And Moses said unto the Lord, O my Lord, I am not eloquent, neither heretofore, nor since You have spoken unto your servant; but I am slow of speech, and of a slow tongue." (Exodus 4:10)

22. What reply did the Lord make! And the Lord said unto him, Who has made man's mouth? or who makes the dumb, or deaf, or the seeing, or the blind? have not I the Lord? Now therefore go, and I will be with your mouth, and teach you what you shall say." (Exodus 4:11-12)

23. What did Moses still say? "And he said, O my Lord, send, I pray You, by the hand of him whom You will send." (Exodus 4:13)

24. How did the Lord regard this continued refusal? "And the anger of the Lord was kindled against Moses..." (Exodus 4:14)

25. What help did he provide for Moses? "And He said, Is not Aaron the Levite your brother? I know that he can speak well. And also, behold, he comes forth to meet you; and when he sees you, he will be glad in his heart." (Exodus 4:14)

26. Who did he say should instruct them both? "And you shall speak unto him, and put words in his mouth; and I will be with your mouth, and with his mouth, and will teach you what you shall do. And he shall be your spokesman unto the people; and he shall be, even he shall be to you instead of a mouth, and you shall be to him instead of God." (Exodus 4:15-16)

27. What confidence may the Lord's servants have in this age as they go to preach the gospel? "And Jesus came and spoke unto them, saying, All power is given unto me in heaven and in earth. Go you therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world." (Matthew 28:18-20)

Notes:

When God sent Moses back to Egypt, He gave him the best commission that was every given to man. "Thus shall you say unto the children of Israel, I AM has sent me unto you." (Exodus 3:14)

God made himself known as the self-existent one--the living God. He is the living God, in contradistinction from all other gods of every kind. He has "life in himself," (John 5:26) He is the Author of life. The title, "I AM" comprises all that may be said of God, for that He is the Creator of all things is necessarily conveyed in the idea that He alone lives by His own power. The possession of life, inherent life, marks Deity. The man who claims to have life in himself, whether he has faith in Christ or not, actually claims to be God.

On the changing of the rod into a serpent, Speaker's Commentary says:

This miracle had a meaning which Moses could not mistake. The serpent was probably the basilisk or Uracus, the Cobra. See Tretram, Nat. His., p. 271. This was the symbol of royal and divine power on the diadem of every Pharaoh. It was a poisonous snake, as is shown by the flight of Moses, and by most passages in which the same word occurs, sehash, derived from hissing. This snake never attacks without first inflating its neck, and then hissing; on the monuments it is always represented with its neck enormously swollen. The conversion of the rod was not merely a portent, it was a sign, at once a pledge and representation of victory over the king and gods of Egypt.--Signs of the Times, June 1, 1888--Lesson 24 - Sabbath, June 16--Exodus 3:2 to 4:16.

E.J. Waggoner

Chapter 8 - Shrinking From Duty

1. Under what circumstances did the Lord appear to Moses at Horeb? "And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here I am. And He said, Draw not nigh hither; put off your shoes from off your feet, for the place whereon you stand is holy ground. Moreover He said, I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God." (Exodus 3:4-6)

2. For what purpose did the Lord appear to him? "And the Lord said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. Now therefore, behold, the cry of the children of Israel is come unto me; and I have also seen the oppression wherewith the Egyptians oppress them. Come now therefore, and I will send you unto Pharaoh, that you may bring forth my people the children of Israel out of Egypt." (Exodus 3:7-10)

3. By what name did the Lord say He would be known? "And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers has sent me unto you; and they shall say to me, What is His name? what shall I say unto them? And God said unto Moses, I AM THAT I AM: and He said, Thus shall you say unto the children of Israel, I AM has sent me unto you. And God said moreover unto Moses, Thus shall you say unto the children of Israel, the Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me unto you; this is my name for ever, and this is my memorial unto all generations." (Exodus 3:13-15)

4. What is the significance of this name? The One who is; the self-existence and eternal One.

5. What similar terms do we find in the New Testament? "John to the seven churches which are in Asia: Grace be unto you, and peace, from Him which is, and which was, and which is to come; and from the seven Spirits which are before His throne." (Revelation 1:4)

"Jesus Christ the same yesterday, and today, and forever." (Hebrews 13:8)

6. What sign was given to Moses, by which the Israelites might know that the Lord had appeared to him? "And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice; for they will say, The Lord has not appeared unto you. And the Lord said unto him, What is that in your hand? And he said, A rod. And He said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it. And the Lord said unto Moses, Put forth your hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand: That they may believe that the Lord God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared unto you." (Exodus 4:1-5)

7. What additional sign was given? "And the Lord said furthermore unto him, Put now your hand into your bosom. And he put his hand into his bosom; and when he took it out, behold, his hand was leprous as snow. And He said, Put your hand into your bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as his other flesh." (Exodus 4:6-7)

8. What further sign was Moses to give in case the Israelites should not believe the first two? "And it shall come to pass, if they will not believe also these two signs, neither hearken unto your voice, that you shall take of the water of the river, and pour it upon the dry land; and the water which you take out of the river shall become blood upon the dry land." (Exodus 4:8)

9. What excuse did Moses then make? "And Moses said unto the Lord, O my Lord, I am not eloquent, neither heretofore, nor since You have spoken unto your servant; but I am slow of speech, and of a slow tongue." (Exodus 4:10)

10. What rebuke and encouragement did the Lord give him? "And the Lord said unto him, Who has made man's mouth? or who makes the dumb, or deaf, or the seeing, or the blind? have not I the Lord? Now therefore go, and I will be with your mouth, and teach you what you shall say." (Exodus 4:11-12)

11. What reply did Moses make? "And he said, O my Lord, send, I pray You, by the hand of him whom You will send." (Exodus 4:13)

12. With what did Moses thus indirectly charge God? See note.

13. How did the Lord regard this? And the anger of the Lord was kindled against Moses." (Exodus 4:14)

14. What further encouragement did He give Moses? "And the anger of the Lord was kindled against Moses, and He said, Is not Aaron the Levite your brother? I know that he can speak well. And also, behold, he comes forth to meet you; and when he sees you, he will be glad in his heart. And you shall speak unto him, and put words in his mouth; and I will be with your mouth, and with his mouth, and will teach you what you shall do. And he shall be your spokesman unto the people; and he shall be, even he shall be to you instead of a mouth, and you shall be to him instead of God." (Exodus 4:14-16)

15. What practical lesson may we learn from this occurrence? See note.

Notes:

When Moses said to the Lord, "Send, I pray You, by the hand of him whom You should send," (Exodus 4:13) he indirectly charged God with not knowing who He ought to send. If the Lord had not seen that Moses was the best man for the place, He would not have selected him. While God does not want a man to run when he has not been sent, (See Jeremiah 23:2) He does want a man to go when He sends him. If God indicates that He wants a man to do a certain work, that is sufficient evidence that He will sustain him in that work.

It is a terrible thing to refuse to obey the Lord. To beg off from labor to which one has been appointed, is not always humility. It may be an evidence of pride or stubbornness.

This case under consideration may naturally call to the minds of many the case of Jonah, although Jonah was not like Moses except in that he did not want to do what the Lord wanted him to do. The motives of the two men were different. The teacher, however, who exhausts the lesson before the allotted time has expired, will do well to call attention to the case of Jonah, and of others that come to his mind, as different phases of this shrinking from duty.

Very often people who plead inability to do a certain work in the church or Sabbath-school, to which they are called, think that their refusal is an evidence of their humility, when, in fact, it is an evidence of nothing but pride. They fear that if they should take hold of it, they might make mistakes, and that people might not think so much of them in consequence. And so, in order to avoid possible criticism by men, they are content to be drones, and to risk the displeasure of God. That is one of the worst kinds of pride.--Signs of the Times, December 21, 1888--Original title: The Commentary. Shrinking from Duty--Exodus 3:4 to 4:16.

E.J. Waggoner

Chapter 9 - The Rod of God

"And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt; and Moses took the rod of God in his hand." (Exodus 4:20)

What was this "rod of God," which Moses took in his hand as he journeyed back to Egypt? It was none other than the rod that he had carried with him when he led the flocks of his father-in-law. Moses was keeping the flocks in the wilderness, when God appeared to him in the bush, and told him to return to Egypt.

"And the Lord said unto him, What is that in your hand? And he said, A rod." (Exodus 4:2)

That was all it was--a branch from a tree. At the command of God, Moses cast it down and it became a serpent, and at the same word he took it up, and it became a rod again. This was done also before Pharaoh. The same rod was lifted up over the Red Sea, to make a way for the children of Israel; and with it Moses smote the rock in Horeb, and water gushed forth for the people to drink.

It was this rod also, still called "the rod of God," that Moses took in his hand when he stood on the top of the hill, and lifted up his hands to God for the deliverance of Israel from their enemies the Amalekites. When Moses lifted up his hand Israel prevailed, and when he let it down, Amalek prevailed.

"And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in my hand. So Joshua did as Moses had said to 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." (Exodus 17:9-11)

That rod had a wonderful history; one would almost say a wonderful experience, so full of power did the rod seem; yet it was never anything more than a plain stick. But we see why it was called the rod of God: it was because the Lord used it in so wonderful a manner. Some of the greatest wonders that have ever been done on earth were performed through the agency of that simple rod.

But what power was there in the rod? None at all. It had absolutely no virtue whatever. It could not even lift itself up, much less perform any work. It never did anything, but was merely the visible instrument through which God exhibited His marvelous power. But it never had any more ability to do anything than it had when Moses carried it as his shepherd's staff in the land of Midian.

Then why did it figure so largely in the history of the deliverance of Israel? There can be no other answer than that it was used because it so evidently had no power in itself. When so insignificant and helpless a thing as a stick was used in the performance of the mighty miracles, everybody could see that it was God alone, without any human aid, that did the work. This is the lesson that is taught us in: "God, who commanded the light to shine out of darkness, has shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us." (2 Corinthians 4:6-7)

By the deliverance from Egypt God would show us that there is no more power in man than there is in a stick, and that whenever any man will yield himself to God; to be as passive in His hands as the rod of God was in the hand of Moses, all the power of God can be exerted and manifested in him. It is thus that we become instruments of righteousness unto God.

This is the lesson that is taught in all the sacrifices and in all the ceremonies that God ever gave the people. There was never any efficacy in them, and their obvious futility was designed to show that salvation is of God alone. Thus, anybody with any sense whatever, who gave a moment's thought to the matter, would know that all the sheep and calves and bullocks in the world could not bring a single dead man to life, and so could not atone for a single sin. Thus men who used the mind that God gave them would be constrained to say: "In the Lord is all righteousness and strength." (Isaiah 45 24) In the Lord have I righteousness and strength.

But let us not forget the primary lesson. "What is that in your hand? ... A rod." (Exodus 4:2)

Then with that rod will God work deliverance. God takes us as we are, and with just the ability that we have, to work out His own vast designs. The first instrument that is ready to hand, He will take. Though one may say that he is of no more value than a stick, let him not forget that if it be but the rod of God it may accomplish wonders.

"Fear not, you worm Jacob, and you few men of Israel; I will help you, says the Lord, and your Redeemer, the Holy One of Israel. Behold, I will make you a new sharp threshing instrument having teeth: you shall thresh the mountains, and beat them small, and shall make the hills chaff." (Isaiah 41:14-15)

Yet one thing more: "Your rod and your staff they comfort me." (Psalm 23:4)

Here is comfort not merely in weakness, but through it: for the veritable rod of God is Jesus of Nazareth--Israel--born in weakness, yet the power of God. Out of weakness God ordains strength. (Psalm 8:2) Out of the mouth of babes and sucklings have You ordained strength because of your enemies, that You might still the enemy and the avenger. What a marvelously blessed hope we have in God, when even our weaknesses and temptations are a cause for rejoicing!

"If God be for us, who can be against us?" (Romans 8:31)--Present Truth, January 8, 1903--Exodus 4:20.

E.J. Waggoner

Chapter 10 - God's Requirement for Israel

1. Who met Moses as he was on his way to Egypt? "And the Lord said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him." (Exodus 4:27)

2. What did Moses tell Aaron? "And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him." (Exodus 4:28)

3. When they reached Egypt, what did they do? "And Moses and Aaron went and gathered together all the elders of the children of Israel: And Aaron spoke all the words which the Lord had spoken unto Moses, and did the signs in the sight of the people." (Exodus 4:29-30)

4. How did the people receive the message, and what did they do? "And the people believed; and when they heard that the Lord had visited the children of Israel, and that He had looked upon their affliction, then they bowed their heads and worshiped." (Exodus 4:31)

5. With what words did Moses and Aaron greet Pharaoh? "And afterward Moses and Aaron went in, and told Pharaoh, Thus says the Lord God of Israel, Let my people go, that they may hold a feast unto me in the wilderness." (Exodus 5:1)

6. What reply did Pharaoh make? "And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go." (Exodus 5:2)

7. What further statement did Moses and Aaron make, showing the urgency of the case? "And they said, The God of the Hebrews has met with us; let us go, we pray you, three days' journey into the desert, and sacrifice unto the Lord our God; lest He fall upon us with pestilence, or with the sword." (Exodus 5:3)

8. Had God told Moses to make this request? "And they shall hearken to your voice; and you shall come, you and the elders of Israel, unto the king of Egypt, and you shall say unto him, the Lord God of the Hebrews has met with us; and now let us go, we beseech you, three days' journey into the wilderness, that we may sacrifice to the Lord our God." (Exodus 3:18)

9. Do you think that Moses expected Pharaoh to grant this request? "And I am sure that the king of Egypt will not let you go, no, not by a mighty hand." (Exodus 3:19)

10. Then why was he directed to make it, and why did he ask that the people might be allowed to go and sacrifice, when they wanted complete deliverance? See note.

11. What did Pharaoh charge Moses and Aaron with doing? "And the king of Egypt said unto them, Wherefore do you, Moses and Aaron, let the people from their works? get unto your burdens. And Pharaoh said, Behold, the people of the land now are many, and you make them rest from their burdens." (Exodus 5:4-5)

12. What did he say was the reason that the people wanted to go and sacrifice? "And the tale of the bricks, which they did make heretofore, you shall lay upon them; you shall not diminish ought thereof; for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. ... But he said, Ye are idle, you are idle; therefore you say, Let us go and do sacrifice to the Lord." (Exodus 5:8,17)

13. How were their burdens increased in consequence? "And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, You shall no more give the people straw to make brick, as heretofore; let them go and gather straw for themselves. ... But he said, You are idle, you are idle; therefore you say, Let us go and do sacrifice to the Lord. ... And the officers of the children of Israel did see that they were in evil case, after it was said, You shall not minish ought from your bricks of your daily task." (Exodus 5:6-7,17,19)

14. After the Israelites had been delivered, what exhortation was given to them, based on their hard usage in Egypt? "But the seventh day is the Sabbath of the Lord your God; in it you shall not do any work, you, nor your son, nor your daughter, nor your manservant, nor your maidservant, nor your ox, nor your ass, nor any of your cattle, nor your stranger that is within your gates; that your manservant and your maidservant may rest as well as you." (Deuteronomy 5:14)

15. What were they told to remember in order that they might not be led to require their servants to work on the Sabbath? "And remember that you were a servant in the land of Egypt, and that the Lord your God brought you out thence through a mighty hand and by a stretched out arm; therefore the Lord your God commanded you to keep the Sabbath day." (Deuteronomy 5:15)

16. For what purpose did God deliver them from bondage? "And I say unto you, Let my son go, that he may serve me; and if you refuse to let him go, behold, I will slay your son, even your firstborn." (Exodus 4:23)

"And He brought forth His people with joy, and His chosen with gladness: And gave them the lands of the heathen: and they inherited the labor of the people; That they might observe His statutes, and keep His laws. Praise the Lord." (Psalm 105:43-45)

17. What does this indicate? That they could not properly serve Him in Egypt.

18. What may we conclude from this fact, and Pharaoh's statement to Moses and Aaron that they made the people "rest from their burdens," and the exhortation in (Deuteronomy 5:14-15)?

From (Exodus 4:23) and (Psalm 105:43-45) we learn that the children of Israel could not serve the Lord in Egypt. In (Deuteronomy 5:14-15) we find special emphasis given to that portion of the fourth commandment requiring the man-servant and the maid-servant to rest, and the Israelite was told to remember that he had been a servant in the land of Egypt; also in (Exodus 5:5) we learn that Moses and Aaron made the people "rest from their burdens."

From these facts we may conclude that the Sabbath was one of the things in which they could not serve the Lord in Egypt; and when Moses and Aaron came with the message of God, (Psalm 105:43-45) they attempted a reform, which only increased their oppression. The Israelites were delivered that they might observe the statutes of the Lord, including the Sabbath, and this placed upon them an additional obligation to keep the Sabbath strictly as well as to keep all the commandments.

"You shall diligently keep the commandments of the Lord your God, and His testimonies, and His statutes, which He has commanded you. And you shall do that which is right and good in the sight of the Lord: that it may be well with you, and that you may go in and possess the good land which the Lord swore unto your fathers." (Deuteronomy 6:17-18)

"You have avouched the Lord this day to be your God, and to walk in His ways, and to keep His statutes, and His commandments, and His judgments, and to hearken unto His voice: And the Lord has avouched you this day to be His peculiar people, as He has promised you, and that you should keep all His commandments; And to make you high above all nations which He has made, in praise, and in name, and in honor; and that you may be a holy people unto the Lord your God, as He has spoken." (Deuteronomy 26:17-19)--Signs of the Times, June 8, 1888--Lesson 25 - Sabbath, June 23--Exodus 4:23 to 5:19.

E.J. Waggoner

Chapter 11 - The Slave Who Became Master

The pages of the wildest romance do not contain any picture of so striking a change in the fortunes of a human being, as that presented in the simple, unpretentious Biblical story of Moses. This is but an illustration that the real far transcends the imaginary.

"Eye has not seen nor ear heard, neither have entered into the heart of man, the things which God has prepared for them that love Him. But God has revealed them unto us by His Spirit; for the Spirit searches all things, yea, the deep things of God." (1 Corinthians 2:9-10)

The human mind cannot imagine anything to be compared with the real, every day occurrences with God. This is why a proper study of the Bible gives one a distaste for fictitious reading. The fanciful pales into insignificance beside the real.

Moses was born of slave parents. An entire people had been reduced to servitude, and the spirits of most had been crushed. They were as a matter of course despised, and the very name by which they were known was an expression of contempt: the word "Hebrew" meaning foreigner, alien, immigrant.

The Egyptians, on the other hand, were a haughty people, and their kings were designated merely by "The Ruler," the word Pharaoh meaning, prince, or king. The Israelites, therefore, were despised servants of rulers.

"Thus says the Lord, the Redeemer of Israel, and His Holy One, to him whom man despises, to him whom the nation abhors, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the Lord that is faithful, and the Holy One of Israel, and He shall choose you." (Isaiah 49:7)

At the time of greatest oppression Moses was born, and by a strange combination of circumstances was adopted into the royal family. For nearly forty years he enjoyed the luxury of the court, and then he cast in his lot with the despised slaves, and was compelled to flee for his life, and for forty years more he herded sheep in the wilderness. Then he saw God, and heard the Divine call, and went back to Egypt to face the proud Pharaoh on his throne, and to dictate terms to him. So Moses went before the king, and said to him: "Thus says Jehovah God of Israel, Let my people go." (Exodus 5:1)

What a bold thing to do it! Doubtless all the courtiers expected to hear the king order the audacious intruder to be taken out and executed; but he contented himself with the insolent reply: "Who is Jehovah, that I should obey His voice, to let Israel go? I know not Jehovah, neither will I let Israel go." (Exodus 5:2)

Why did not Pharaoh, autocrat that he was, at once put an end to Moses? Here is the secret: "And the Lord said to Moses, See, I have made you a god to Pharaoh." (Exodus 7:1)

Moses was clothed with the power of God, and the proud Pharaoh recognized him as Master, in spite of himself. "Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people." (Exodus 11:3)

How did Moses become so great? Here is the answer: "Whoso exalts himself shall be abased; and he that humbles himself shall be exalted." (Luke 14:11)

"Now the man Moses was very meek, above all the men which were upon the face of the earth." (Numbers 12:3)

That is why he became greater than the proud Pharaoh. The experience of the One whom the Lord raised up, like unto Moses, is found in: "Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, He humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also has highly exalted Him, and given Him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." (Philippians 2:5-11)

God declares that His servant "shall be exalted, and extolled, and be very high." (Isaiah 52:13)

Moses was a greater man than Pharaoh; for God was with him. He was in reality the king of Egypt, or, rather, Lord of the king of Egypt. Well, why was this history of Moses and Pharaoh placed on record? It was for our sakes, "for our learning, that we through patience and comfort of the Scriptures might have hope." (Romans 15:4)

In delivering His people Israel, to which God has now set His hand the second time, the Lord has promised to clothe all His messengers with the same power. Jesus Christ says: "He that overcomes, and keeps my works unto the end, to him will I give power over the nations: ... even as I received of my Father." (Revelation 2:26-27)

Now read the words of the Lord, "the Redeemer of Israel, and His Holy One, to him whom man despises, to him whom the nation abhors, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the Lord that is faithful, and the Holy One of Israel, and He shall choose you. Thus says the Lord, In an acceptable time have I heard you, and in a day of salvation have I helped you: and I will preserve you, and give you for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages; that you may say to the prisoners, Go forth; to them that are in darkness, Show yourselves." (Isaiah 49:7-9)

This is a prophecy to be fulfilled in our days; in us if we will; and the assurance of it is that which took place thirty-five hundred years ago in Egypt. See further how God exalts His people. Moses said to Pharaoh: "All these your servants shall come down unto me, and bow themselves unto me." (Exodus 11:8)

And that was actually done. So to those who know Jehovah, and who are content to be only His servants, He says: "The labor of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto you, and they shall be yours: they shall come over after you, in chains shall they come over, and they shall fall down unto you, they shall make supplication unto you saying, Surely, God is in you; and there is none else." (Isaiah 45:14)

This is in the time when God's captive people are to be set free, but "not for price nor reward;" (Isaiah 45:13) and the meek of the earth will be the rulers. God exalts His servants; "He raises up the poor out of the dust, and lifts up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory." (1 Samuel 2:8)

This miracle, this wondrous transformation of a beggar and a slave into a king with power over all the earth, is being performed even now among men.

"He that is slow to anger is better than the mighty, and he that rules his spirit than he that takes a city." (Proverbs 16:32)

God's throne is in heaven, and "His kingdom rules over all." (Psalm 103:19)

Yet, "the kingdom of God is within you." (Luke 17:21)

Therefore whoever has control over himself, over his own rash spirit and fierce passions, has the very same power that rules the universe. The case of Moses is placed on record as an assurance, a positive proof, that a slave by birth may become lord over all. For every slave of sin there is the possibility of dominion over the whole earth. This exaltation is a privilege of whomsoever will accept it, and special reference is made to the poor and the despised. Who is a candidate for royal power and authority?--Present Truth, November 28, 1901--Exodus 5:1, 7:1, 11:3, 8.

E.J. Waggoner

Chapter 12 - The Sabbath in Egypt

The Sabbath was kept by the Israelites in Egypt; at least Pharaoh charged Moses and Aaron with causing them to keep it, and for that reason made their burdens heavier, and took away the straw. Pharaoh said to Moses and Aaron: "Behold the people of the land now are many, and you make them rest from their burdens." (Exodus 5:5)

The word here translated "rest" is in Hebrew shabath, and in every other place where the word is translated rest it is in connection with the rest of the seventh-day Sabbath, except in(Leviticus 26:34-35), where it refers to the land resting while it should be desolate. But when we turn to 2 Chronicles, to the fulfillment of the words in Leviticus, there we have the word translated plainly: "As long as she lay desolate, she kept sabbath." (2 Chronicles 36:21)

Following are all of the places wherein the word "Shabath" is translated "rest" or "rested": "And He rested on the seventh day. Because that in it He had rested." (Genesis 2:2-3)

"You make them rest from their burdens." (Exodus 5:5)

"So the people rested on the seventh day." (Exodus 16:30)

"On the seventh day you shall rest." (Exodus 23:12)

"The seventh day He rested." (Exodus 31:17)

"On the seventh day you shall rest: in earing time and in harvest you shall rest." (Exodus 34:21)

"Then shall the land rest and enjoy her Sabbaths. ... it shall rest; because it did not rest." (Leviticus 26:34-35)

And in 2 Chronicles, the same word is translated as stated above, plainly, "sabbath," in fulfillment of (Leviticus 26:34-35): "As long as she lay desolate, she kept sabbath." (2 Chronicles 36:21)

So, therefore, with the exception in Leviticus, in every place in the Bible where the word is translated "rest," it refers to the rest of the seventh day, the Sabbath of the Lord, unless we make a further exception of these words of Pharaoh in (Exodus 5:5). But why should this be more an exception when there is nothing in the text nor context which demands it as an exception? and when besides we have all these instances of the use of the word to justify the use of it in that same sense in this place?

Further: the context appears to justify this meaning; for Pharaoh said also: "For they be idle." (Exodus 5:8)

Now what good reason could he have for saying they were idle unless it be in view of what he had said to Moses and Aaron that they made them rest, and in view of that rest being the Sabbath in which they should "not do any work." (Exodus 20:10)

Consequently, there was a conflict of authority. Moses and Aaron came to the people with the authority of God, teaching the people to rest. Pharaoh refused to recognize the authority, and made their burdens heavier and their tasks harder, and would not let them serve God. Then, "the Lord spoke unto Moses, Go unto Pharaoh and say unto him, Thus says the Lord, Let my people go, that they may serve me." (Exodus 8:1)

And this is further confirmed by the fact that the very first service that the Lord demanded of them, after Pharaoh had finally let them go, was to keep the Sabbath,--to rest on the seventh day.

Another thing that strongly confirms this view of the text is: "And they sing the song of Moses the servant of God." (Revelation 15:3)

Who sing this song? "They who had gotten the victory over the beast and over his image, and over his mark, and over the number of his name." (Revelation 15:2)

How did they get the victory? "[By keeping] the commandments of God and the faith of Jesus." (Revelation 14:12)

How did they get the victory "over his mark?" By being sealed with the seal (mark) of the living God, (Revelation 7:3; 14:1) in opposition to the mark of the beast. (Revelation 14:9-12) We know that the last oppression that the people of God will suffer in this world, will be because they recognize their duty (and will do it) of keeping the Sabbath of the Lord, resting on the seventh day. We know, likewise, by (Revelation 13:15-17), that an attempt will be made to prevent our serving God, and therefore when the oppression of the modern Pharaohs becomes so cruel upon us, again the Lord will say unto them: "Let my people go, that they may serve me." (Exodus 8:20)

"His servants shall serve Him." (Revelation 22:3)

And when that shall have been said, and He shall have given us the victory over the beast and over his image and over his mark, etc., then indeed will it be that we shall "sing the song of Moses the servant of God, [as well as] the song of the Lamb." (Revelation 15:3)

But how can we sing the song of Moses, unless we have a similar experience to that which gave rise to the song of Moses? Oppression alone does not give that experience; because if that were so, all of the martyrs could sing the same song. But in this, none but those who have "gotten the victory over the beast and over his image and over his mark," (Revelation 15:3) "the hundred and forty-four thousand," (Revelation 14:3) none but these sing this song. Therefore it cannot be oppression alone, but oppression for the same cause which gives rise to that song of Moses. And this text, (Exodus 5:5) and this view of the text, furnishes not only a parallel oppression, but a parallel cause for the oppression. And if this view of the text be not allowed, there is no fitting parallel between the circumstances and events of that time of old and the one soon to be. Therefore, I firmly believe that (Exodus 5:5) was emphatically one of the things which was written for our admonition upon whom the ends of the world are come. (1 Corinthians 10:11)

This view of the text furnishes additional light also upon other texts, (Deuteronomy 5:14-15), for instance. There, Moses, after rehearsing the fourth commandment up to the place where the man-servant, the maid-servant, and the stranger are mentioned, breaks off and adds: "that your man-servant and your maid-servant may rest as well as you. And remember that you were a servant in the land of Egypt." (Deuteronomy 5:14-15)

In this view, this was an appeal to the personal experience of every one, under the Sabbath commandment. And more, they were to remember how God had wrought for them with a mighty hand and an outstretched arm, and how He had punished their oppressors. They were to draw from that the lesson that they should not oppress the keepers of the Sabbath of the Lord, lest they be like Pharaoh and all his host. And the lesson was not for them alone, but for all people, and all time. (Revelation 13:10-18; 14:9-12)

Further: this view of the text shows that the duty of keeping the Sabbath was the main cause of their deliverance, and decisively excludes it as the consequence. For if they had not been required to keep the Sabbath, their oppression would not have been so great; and if their oppression had not been so great, they would not yet have been delivered.

Once more, and with this I close: if this view of the text be allowed, and if it be shown that the keeping of the Sabbath was a point of conflict in Egypt, before the Exode, then we have a strong additional refutation of the claim that it originated in the wilderness. Other reasons might be given for this interpretation of the text, but I think these are amply sufficient to justify us in the belief that it is the correct one.--Advent Review, November 4, 1884--Exodus 5 to 8.

A.T. Jones

Chapter 13 - Resisting the Truth (1888)

1. When Moses and Aaron delivered their message to Pharaoh, what answer did they get? "And afterward Moses and Aaron went in, and told Pharaoh, Thus says the Lord God of Israel, Let my people go, that they may hold a feast unto me in the wilderness. And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go." (Exodus 5:1-2)

2. Of what did Pharaoh accuse them? "And the king of Egypt said unto them, Wherefore do you, Moses and Aaron, let the people from their works? get you unto your burdens. And Pharaoh said, Behold, the people of the land now are many, and you make them rest from their burdens." (Exodus 5:4-5)

3. What additional burden was placed on the Israelites in consequence? "And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, you shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, you shall lay upon them; you shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labor therein; and let them not regard vain words." (Exodus 5:6-9)

4. When Moses the second time repeated God's promise to the Israelites, how did they receive his words? "And Moses spoke so unto the children of Israel; but they hearkened not unto Moses for anguish of spirit, and for cruel bondage." (Exodus 6:9)

5. How did this make Moses feel about going again before Pharaoh? "And Moses spoke before the Lord, saying, Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of uncircumcised lips?" (Exodus 6:12)

6. What assurance did the Lord give him? "And the Lord said unto Moses, See, I have made you a god to Pharaoh; and Aaron your brother shall be your prophet." (Exodus 7:1)

7. What was meant by this? "You shall speak all that I command you; and Aaron your brother shall speak unto Pharaoh, that he send the children of Israel out of his land." (Exodus 7:2)

"And he shall be your spokesman unto the people; and he shall be, even he shall be to you instead of a mouth, and you shall be to him instead of God." (Exodus 4:16)

8. What was Moses told to do when Pharaoh should ask for a miracle? "When Pharaoh shall speak unto you, saying, Show a miracle for you: then you shall say unto Aaron, Take your rod, and cast it before Pharaoh, and it shall become a serpent." (Exodus 7:9)

9. When this miracle was performed, what did Pharaoh's sorcerers do? "And Moses and Aaron went in unto Pharaoh, and they did so as the Lord had commanded; and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent. Then Pharaoh also called the wise men and the sorcerers; now the magicians of Egypt, they also did in like manner with their enchantments. For they cast down every man his rod, and they became serpents." (Exodus 7:10-12)

10. What manifestation of God's power followed this act of the magicians? "But Aaron's rod swallowed up their rods." (Exodus 7:12)

11. What effect did the rejection of this evidence have upon Pharaoh? "And Pharaoh's heart was hardened, and he hearkened not unto them; as the Lord had spoken." (Exodus 7:13, RV)

12. What were Moses and Aaron told to do next? "And the Lord spoke unto Moses, Say unto Aaron, Take your rod, and stretch out your hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of stone." (Exodus 7:19)

13. What was the result? "And Moses and Aaron did so, as the Lord commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood. And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt." (Exodus 7:20-21)

14. What destroyed the effect of this miracle upon Pharaoh? "And the magicians of Egypt did so with their enchantments; and Pharaoh's heart was hardened, neither did he hearken unto them; as the Lord had said." (Exodus 7:22)

15. What plague was next threatened, if the king should refuse to let the people go? "And the Lord spoke unto Moses, Go unto Pharaoh, and say unto him, Thus says the Lord, Let my people go, that they may serve me. And if you refuse to let them go, behold, I will smite all your borders with frogs." (Exodus 8:1-2)

16. Was this done? "And the Lord spoke unto Moses, Say unto Aaron, Stretch forth your hand with your rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt. And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt." (Exodus 8:5-6)

17. How severe was this plague? "And the river shall bring forth frogs abundantly, which shall go up and come into your house, and into your bedchamber, and upon your bed, and into the house of your servants, and upon your people, and into your ovens, and into your kneading-troughs: And the frogs shall come up both on you, and upon your people, and upon all your servants. And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt." (Exodus 8:3-4,6)

18. What did the magicians do? "And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt." (Exodus 8:7)

19. What request and promise did Pharaoh then make? "Then Pharaoh called for Moses and Aaron, and said, Entreat the Lord, that He may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the Lord." (Exodus 8:8)

20. Why did not his magicians and sorcerers remove the plague? See note.

21. What is a magician? "One skilled in magic; one who practices the black art; an enchanter, a necromancer; a sorcerer or sorceress."--Webster. See also definition of "magic."

22. What is sorcery? "Divination by the assistance or supposed assistance of evil spirits; or the power of commanding evil spirits; magic; enchantment; witchcraft."--Webster. See also definition of "witchcraft" and "enchantment."

23. Whom did the heathen worship? "But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God; and I would not that you should have fellowship with devils." (1 Corinthians 10:20)

24. Then on whose side were Pharaoh and his magicians?

25. What does the Bible say is Satan's sole work? "Be sober, be vigilant; because your adversary the devil, as a roaring lion, walks about, seeking whom he may devour." (1 Peter 5:8)

Notes:

If in our version the word "Jehovah" were allowed to appear wherever it does in the corresponding place in the Hebrew, the sense would often appear more clearly. "Jehovah" is the distinctive title of the one true God. Paul says: "There be gods many, and lords many; But to us there is but one God." (1 Corinthians 8:5-6)

He is the one who made all things, and who exists by His own power. This God, Pharaoh did not know. When Moses and Aaron said: "Thus says Jehovah, the God of Israel, Let my people go," (Exodus 5:1, RV) he rudely exclaimed: "Who is Jehovah, that I should obey His voice to let Israel go? I know not Jehovah, neither will I let Israel go." (Exodus 5:2)

If Moses had said, as our version indicates, "Thus says the Lord," it would not have been distinctive, for the sun-god, which Pharaoh worshiped, corresponded to the Canaanitish Baal, which means "lord."

Pharaoh knew many lords and gods, and one above all, the sun-god, which was known as "the lord;" he knew Ra, and Osiris, and Isis, and Phthah, and Set, but he did not know Jehovah, the only Lord. He might have known God, but, like the other heathen, he did not like to retain God in his knowledge. (Romans 1:28) Still God gave him this opportunity to know and to recognize him; and when Pharaoh haughtily said, "I know not Jehovah," the Lord brought judgments upon him until he was forced to confess His power.

"And the king of Egypt said unto them, Wherefore do you, Moses and Aaron, let the people from their works?" (Exodus 5:4)

The word "let" is used in its primitive sense of hindering, or causing to cease. That this is so, is shown by the next verse, where the king continues: "Behold, the people of the land now are many, and yet make them rest from their burdens." (Exodus 5:5)

Whatever opinion may be held as to the reason, this much is certain, that in consequence of the coming of Moses and Aaron, and what they had said, the Israelites had to some extent ceased from their work. This is still further shown by the fact that Pharaoh said of them, "they be idle," (Exodus 5:8) and to them, "you are idle, you are idle." (Exodus 5:17)

It was because of this that the king increased their task, compelling them to make brick without straw. To the Jews Jesus once said: "Yet a little while is the light with you. Walk while you have the light, lest darkness come upon you." (John 12:35)

Nothing is more evident than that when a person turns away from the light he goes into darkness. Light and darkness are opposite conditions, so that if a man is not in the light he is in the dark. That proposition needs no argument. It was on this principle that Pharaoh's heart was hardened.

Ample evidence of the superiority of God's power over that of Satan, as exhibited through the magicians, was given to Pharaoh, but when he refused to accept it, that very rejection was a hardening of his heart. The light which, if it were accepted, would acquaint him with God, was rejected, and by thus shutting himself farther away from God, hardness of heart and blindness of mind necessarily followed. For this, no one was to blame but Pharaoh himself. The Revised Version renders it thus: "And Pharaoh's heart was hardened." (Exodus 7:9, RV)

The only reason that can be given why the magicians did not remove the plague of frogs, is that they could not. That they would gladly have done everything in their power to destroy the effect of the miracle upon the mind of Pharaoh, and to make him believe that the power that was with Moses was no greater than that with them, there is no reason to doubt.

It is most reasonable, also, to conclude that as the king had called the magicians to his assistance for the purpose of withstanding Moses, he would first call upon them to remove the plague. But they could not. The fact that Pharaoh was obliged to call upon Moses and Aaron to remove the plague, was an additional humiliation, and emphasized the fact that the power that was with them was greater than the power that was with the magicians.--Signs of the Times, December 28, 1888--Exodus 5:1 to 7:8.

E.J. Waggoner

Chapter 14 - Hardening Pharaoh's Heart

1. When the Lord sent to Moses to Egypt, what did He say that He knew of Pharaoh? "And that I am sure that the king of Egypt will not let you go, but by strong hand." (Exodus 3:19, margin)

2. What did He say He would have to do before Pharaoh would relent? "And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go." (Exodus 3:20)

3. Then what was Pharaoh's natural disposition? Stubborn and self-willed; hard and unyielding.

4. Afterward, what did the Lord tell Moses He would do to Pharaoh? "And I will harden Pharaoh's heart, and multiply my signs and my wonders in the land of Egypt." (Exodus 7:3)

5. What did He say that Pharaoh's stubbornness would give Him an opportunity to do? "But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth my armies, and my people the children of Israel, out of the land of Egypt by great judgments. And the Egyptians shall know that I am the Lord, when I stretch forth my hand upon Egypt, and bring out the children of Israel from among them." (Exodus 7:4-5)

6. What first tended to harden Pharaoh's heart? "And Moses and Aaron went in unto Pharaoh, and they did so as the Lord had commanded; and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent. Then Pharaoh also called the wise men and the sorcerers; now the magicians of Egypt, they also did in like manner with their enchantments. For they cast down every man his rod, and they became serpents; but Aaron's rod swallowed up their rods. And He hardened Pharaoh's heart, that he hearkened not unto them; as the Lord had said." (Exodus 7:10-13)

7. What again confirmed him in this stubbornness? "And Moses and Aaron did so, as the Lord commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood. And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt. And the magicians of Egypt did so with their enchantments; and Pharaoh's heart was hardened, neither did he hearken unto them; as the Lord had said." (Exodus 7:20-22)

8. Through whose power did the magicians resist the truth, and strengthened the king's evil purpose?

9. What first caused Pharaoh's determination to weaken? "Then Pharaoh called for Moses and Aaron, and said, Entreat the Lord, that He may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the Lord." (Exodus 8:8)

10. When the Lord granted him this favor, what was the result? "And Moses and Aaron went out from Pharaoh; and Moses cried unto the Lord because of the frogs which He had brought against Pharaoh. And the Lord did according to the word of Moses; and the frogs died out of the houses, out of the villages, and out of the fields. And they gathered them together upon heaps; and the land stank. But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the Lord had said." (Exodus 8:12-15)

11. Did the next plague have any affect on the king? "And they did so; for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man, and in beast; all the dust of the land became lice throughout all the land of Egypt. And the magicians did so with their enchantments to bring forth lice, but they could not: so there were lice upon man, and upon beast. Then the magicians said unto Pharaoh, This is the finger of God; and Pharaoh's heart was hardened, and he hearkened not unto them; as the Lord had said." (Exodus 8:17-19)

12. When the plague of flies came, how was he affected? "And the Lord did so; and there came a grievous swarm of flies into the house of Pharaoh, and into his servants' houses, and into all the land of Egypt; the land was corrupted by reason of the swarm of flies. And Pharaoh called for Moses and for Aaron, and said, Go, sacrifice to your God in the land. And Moses said, It is not meet so to do; for we shall sacrifice the abomination of the Egyptians to the Lord our God; lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us? We will go three days' journey into the wilderness, and sacrifice to the Lord our God, as He shall command us. And Pharaoh said, I will let you go, that you may sacrifice to the Lord your God in the wilderness; only you shall not go very far away; entreat for me." (Exodus 8:24-28)

13. When favor was again shown him, what was the result? "And Moses went out from Pharaoh, and entreated the Lord. And the Lord did according to the word of Moses; and He removed the swarms of flies from Pharaoh, from his servants, and from his people; there remained not one. And Pharaoh hardened his heart at this time also, neither would he let the people go." (Exodus 8:30-32)

14. How was Pharaoh affected by the next two plagues? "And the Lord did that thing on the morrow, and all the cattle of Egypt died; but of the cattle of the children of Israel died not one. And Pharaoh sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go. And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man, and upon beast. ... And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians. And the Lord hardened the heart of Pharaoh, and he hearkened not unto them; as the Lord had spoken unto Moses." (Exodus 9:6-7,10-12)

15. After Pharaoh had so often hardened his heart, what did the Lord do? "And the Lord said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus says the Lord God of the Hebrews, Let my people go, that they may serve me. For I will at this time send all my plagues upon your heart, and upon your servants, and upon your people; that you may know that there is none like me in all the earth. For now I will stretch out my hand, that I may smite you and your people with pestilence; and you shall be cut off from the earth. And in very deed for this cause have I raised you up, for to show in you my power; and that my name may be declared throughout all the earth. As yet, do you exalt yourself against my people, that you will not let them go? Behold, to morrow about this time I will cause it to rain a very grievous hail, such as has not been in Egypt since the foundation thereof even until now. Send therefore now, and gather your cattle, and all that you have in the field; for upon every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die. He that feared the word of the Lord among the servants of Pharaoh made his servants and his cattle flee into the houses: And he that regarded not the word of the Lord left his servants and his cattle in the field." (Exodus 9:13-21)

16. What was the seventh plague? "And Moses stretched forth his rod toward heaven; and the Lord sent thunder and hail, and the fire ran along upon the ground; and the Lord rained hail upon the land of Egypt. So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation. And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and broke every tree of the field." (Exodus 9:23-25)

17. How did this terrible plague affect the king? "And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time; the Lord is righteous, and I and my people are wicked. Entreat the Lord (for it is enough) that there be no more mighty thunderings and hail; and I will let you go, and you shall stay no longer." (Exodus 9:27-28)

18. Was his request granted? "And Moses went out of the city from Pharaoh, and spread abroad his hands unto the Lord; and the thunders and hail ceased, and the rain was not poured upon the earth." (Exodus 9:33)

19. What did this favor lead Pharaoh to manifest more? "And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants. And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the Lord had spoken by Moses." (Exodus 9:34-35)

20. When the terrible plague of locusts was sent, what request, confession, and promise did the king make? "Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray you, my sin only this once, and entreat the Lord your God, that He may take away from me this death only." (Exodus 10:16-17)

21. Did the Lord grant his request? "And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt." (Exodus 10:19)

22. What did the Lord again do to Pharaoh, even by this act of kindness? "But the Lord hardened Pharaoh's heart, so that he would not let the children of Israel go." (Exodus 10:20)

23. In all this record, what especial thing is it that had the effect of hardening Pharaoh's heart? The rejection of light from God. See notes.

24. With what Scripture is this in harmony? "Let favor be shown to the wicked, yet will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the majesty of the Lord." (Isaiah 26:10)

25. What is it that makes wicked persons more settled in their determination to sin? "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil." (Ecclesiastes 8:11)

26. After the sixth plague, what did the Lord say was the reason He had preserved Pharaoh for so long the time? See note.

"For now I will stretch out my hand, that I may smite you and your people with pestilence; and you shall be cut off from the earth. And in very deed for this cause have I raised you up, for to show in you my power; and that my name may be declared throughout all the earth." (Exodus 9:15-16)

27. When God's judgments are in the land, for what purpose is it? "With my soul have I desired you in the night; yea, with my spirit within me will I seek you early; for when your judgments are in the earth, the inhabitants of the world will learn righteousness." (Isaiah 26:9)

Notes:

"But if our gospel be hid, it is hid to them that are lost: In whom the god of this world has blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." (2 Corinthians 4:3-4)

Then God proceeded to harden his heart still more. Paul says of the heathen in general, who were wholly corrupt, that, "even as they did not like to retain God in their knowledge, God gave them over to a mind void of judgment, to do those things that are not convenient." (Romans 1:28, margin)

So of those in the last days who willfully reject light, he says that: "For this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness." (2 Thessalonians 2:11-12)

God always lets men have just what they are determined to have. If they hunger and thirst after righteousness, he will fill them with it; but if they fortify themselves in stubbornness, resist the strivings of the Spirit, and are bound to have their own evil way, then His Spirit ceases to strive with them, and He lets them have darkness to the full. Of those who hate knowledge, and despise God's reproof, He says: "Therefore shall they eat of the fruit of their own way, and be filled with their own devices. For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them." (Proverbs 1:31-32)

The bearing of this lesson upon the doctrine of the future probation is obvious. In this life God gives to every man ample opportunity to know Him, and to accept the salvation. The true Light "lights every man that comes into the world." (John 1:9)

The rejection of this Light leaves the man in darkness. The light tends to soften and subdue his heart; the rejection of it hardens his heart. After a man has deliberately rejected light, and hardened his heart, additional light and favor only harden his heart the more. So then if, after this life, God should grant man another probation, it would tend, not to his salvation, but to increase his wickedness, and would thus be useless.

So it is that if favor be shown to the wicked, his wickedness will not depart from him; and yet in the favor of God there is life, and it is His goodness that leads to repentance (Romans 2:4) all who do repent. The same thing which saves some destroys others, according to the way in which they receive it, just as the same sun which melts wax hardens clay.--Signs of the Times, January 28, 1889--Exodus Exodus 7 to 10.

E.J. Waggoner

Chapter 15 - Resisting the Truth (1889)

1. Relate what we have already learned of the work of Pharaoh's magicians.

2. What have we learned that they could not do?

3. What was the second plague that was brought on the land of Egypt?

4. When plague was stayed, did Pharaoh keep this promise? "And Moses and Aaron went out from Pharaoh; and Moses cried unto the Lord because of the frogs which He had brought against Pharaoh. And the Lord did according to the word of Moses; and the frogs died out of the houses, out of the villages, and out of the fields. And they gathered them together upon heaps; and the land stank. But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the Lord had said." (Exodus 8:12-15)

5. What was the next plague? "And the Lord said unto Moses, Say unto Aaron, Stretch out your rod, and smite the dust of the land, that it may become lice throughout all the land of Egypt. And they did so; for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man, and in beast; all the dust of the land became lice throughout all the land of Egypt." (Exodus 8:16-17)

6. Could the magicians repeat this miracle? "And the magicians did so with their enchantments to bring forth lice, but they could not: so there were lice upon man, and upon beast." (Exodus 8:18)

7. What were they forced to acknowledge to Pharaoh? "Then the magicians said unto Pharaoh, This is the finger of God." (Exodus 8:19)

8. In so saying, what did they virtually admit concerning their own work?

9. What does Paul say will be the character of men in the last days? "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God." (2 Timothy 3:1-4)

10. Among what people will this wickedness exist? "Having a form of godliness, but denying the power thereof: from such turn away." (2 Timothy 3:5)

11. What will this sort of people do? "For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth." (2 Timothy 3:6-7)

12. How will they resist the truth? "Now as Jannes and Jambres withstood Moses, so do these also resist the truth; men of corrupt minds, reprobate concerning the faith." (2 Timothy 3:8)

13. What other prophecy have we of miracles to be wrought for the purpose of deceiving? "And he does great wonders, so that he makes fire come down from heaven on the earth in the sight of men, and deceives them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live." (Revelation 13:13-14)

14. What did the Saviour say on this point? "For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect." (Matthew 24:24)

15. By what agency are these lying miracles wrought? "For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty." (Revelation 16:14)

16. What name is given to those who in this age do the work which the ancient magicians and sorcerers did?
Spiritualist mediums.

17. Is there now any indication that the deceptions of Spiritualism will find a place among those who profess godliness? See notes.

18. What does Paul say of those who shall resist the truth by their lying wonders? "But they shall proceed no further; for their folly shall be manifest unto all men, as theirs also was." (2 Timothy 3:9)

19. How was the folly of Pharaoh's magicians made manifest? "And the magicians did so with their enchantments to bring forth lice, but they could not; so there were lice upon man, and upon beast. Then the magicians said unto Pharaoh, This is the finger of God; and Pharaoh's heart was hardened, and he hearkened not unto them; as the Lord had said." (Exodus 8:18-19)

"And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man, and upon beast. And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians." (Exodus 9:10-11)

Notes:

In the month of September, 1885, Monsignor Capel, the celebrated Roman Catholic propagandist, delivered a lecture in San Francisco, concerning Spiritualism, of which the S. F. Chronicle, of September 7, gave a report, in which it was said: Monsignor Capel denied that he had expressed a disbelief in Spiritualism. He had simply left out of the category of possible supernatural manifestations all biological phenomena. Aside from these, Spiritualism was but a misrepresentation of Catholic teaching, and it had been in the world from the beginning.

He said, further, that to Catholics the spirit world was as clear as the light of a gas jet; that the dead were but disembodied spirits, with whom they were in daily communication, and to whom they prayed. Thus the great Roman Catholic Church is essentially at one with Spiritualism.

The Sunday School Times, of August 20, 1885, had a long editorial entitled, "What Our Dead Do for Us," in which the following occurred, among much more of the same nature: Much of the best work of the world is done through the present, personal influence of the dead. ... As a practical fact, and as a great spiritual truth, our dead do for us as constantly and as variously as they could do for us if they were still here in the flesh; and they do for us very much that they could not do unless they were dead.

The New York Christian Advocate, of September 8, 1887, contained an article on the death of Dr. Daniel Curry, and which was said: But he is not gone. We will not say "Good-bye" to him. We will keep him among us still. Reserve that seat in the front pew of the conference. Let the old place be kept sacred. He was not the man to leave his friends. In the thick of battle, in the time of danger or holy communion, in the solemn hour of crisis, he will be there. "Are they not ministering spirits?"

The Christian Union of November 3, 1887, contained a sermon preached by Dr. Henry M. Field (Presbyterian) at Cornell University, in which he said: Oh, may the dead ever be with us, walking by our side, taking us by the hand, smoothing the cares from the troubled brow, and pointing us upward to the regions of everlasting light and peace.

Many similar passages could be quoted from representatives of all denominations. The folly of Pharaoh's magicians was made manifest by their inability to counterfeit all the miracles which Moses performed. So, says Paul, it will be with the last-day wonder-workers. Satan, through his agents, as well as in person, will "show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect." (Matthew 24:24)

The miracles which in the past have been given as proof of the power of God, and the signs of the coming of the Lord, will be counterfeited. But they will be cut short in their deceptive career, by mighty wonders which will strike terror to their hearts.

The mountains and islands will be moved out of their places, (Revelation 6:14) the earth shall be turned "upside down," (Isaiah 24:1) the heavens shall depart as a scroll when it is rolled together, (Isaiah 34:4; Revelation 6:14) and as the deceivers vainly seek for the rocks to hide them from the face of Him that sits upon the throne, and from the wrath of the Lamb, (Revelation 6:16) they will be forced to acknowledge that "this is the finger of God." (Exodus 8:19)--Signs of the Times, January 7, 1889--Exodus 8:12 to 9:11.

E. J. Waggoner

Chapter 16 - God's Purpose in Dealing With Pharaoh

Those who are disposed to cavil, make a great deal of capital out of: "For now I will stretch out my hand, that I may smite you and your people with pestilence; and you shall be cut off from the earth. And in very deed for this cause have I raised you up, for to show in you my power; and that my name may be declared throughout all the earth." (Exodus 9:15-16)

One who is not predisposed to find fault with the Bible, will have little difficulty with this passage as it stands; but the best critics, among whom is Dr. Clarke, tell us that our translation does not convey the idea of the original. As Dr. Clarke says, God did not bring a pestilence upon Egypt, although the first-born were slain; nor was Pharaoh cut off from the earth at that time. The true meaning is said to be expressed by these words: "For now indeed had I stretched forth my hand and smitten you and your people with the pestilence, then had you been cut off from the earth. And in very deed for this cause have I made you to stand [allowed you to live until the present time], for to show in you my power." etc.

This relieves the subject of all difficulty, and makes the passage harmonize with the context.

In (verse 13), God tells Moses to command Pharaoh to let His people go. If he refuses, He says that He will send all His plagues upon him and upon his servants upon his people.

(Verse 14). In order that he may not think lightly of the judgments of God, or that He has already exhausted His power, God tells Pharaoh that if He had so ordered it, he would have been cut off from the earth. And then He assures him that it is only an act of mercy that his life has been spared.

God might have destroyed Pharaoh at the very outset, and delivered Israel at once; but that, to short-sighted man, would have appeared to be an act of unwarranted cruelty. Instead of this, He allowed Pharaoh to show out his real character, and so vindicated His course, and at the same time displayed His wonderful power.

The Hardening of Pharaoh's Heart

"And the Lord hardened the heart of Pharaoh and he hearkened not unto them." (Exodus 9:12)

With what avidity skeptics seize upon this passage!

"If the Lord hardened Pharaoh's heart, he was not to blame for what he did, and the Lord was arbitrary and cruel to punish him for what he could not help."

Thus they will talk, and having once satisfied themselves that God is a hard taskmaster, and a cruel tyrant, they feel justified in refusing to serve Him. But before we jump at such a conclusion, let us see just how it happened that Pharaoh's heart was made hard.

Notice first the character of the king. He was ungrateful, as shown by the statement that he "knew not Joseph." (Exodus 1:8)

This does not mean that he was not familiar with Joseph's history, and what he had done for Egypt; but that he cared nothing for him. The fact that Joseph had saved all Egypt from starvation, did not seem to the king to be any reason why he should befriend Joseph's people. This was a nature upon which kindness had no softening effect.

His treatment of the Israelites shows that he was selfish, cruel, and vindictive, and utterly regardless of human life. He had grown insolent and haughty, and when the demand was made upon him to let Israel go, he replied: "I know not the Lord, neither will I let Israel go." (Exodus 5:2)

Then plagues were sent upon him. When the frogs covered the land, and the magician's could not remove them, he relented, and promised that if they were taken away, he would let the people go. He was taken at his word, but what was the result? "But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them." (Exodus 8:15)

Again another plague was sent, but he remained stubborn. Then swarms of flies filled their houses, so that everything was corrupted. This induced the king to say: "I will let you go, that you may sacrifice to the Lord your God in the wilderness." (Exodus 8:28)

So Moses entreated the Lord, and the flies were removed at the time appointed; but the result was the same as before. The record says: "And the Lord did according to the word of Moses; and He removed the swarms of flies from Pharaoh, from his servants, and from his people; there remained not one. And Pharaoh hardened his heart at this time also, neither would he let the people go." (Exodus 8:31-32)

Yet again, after the cattle had been killed by the murrain, and boils, and hail; when the terrible storm of thunder and hail and fire had devastated the land, Pharaoh was alarmed. Sending for Moses and Aaron, he said: "I have sinned this time; the Lord is righteous, and I and my people are wicked. Entreat the Lord (for it is enough) that there be no more mighty thunderings and hail; and I will let you go, and you shall stay no longer." (Exodus 9:27-28)

As before Moses set a time for the removal of the plague and the result is stated thus: "And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants. And the heart of Pharaoh was hardened, neither would he let the children of Israel go." (Exodus 9:34-35)

Now we can see just how it was that the Lord hardened Pharaoh's heart. He did it by His manifestations of mercy. The king was very humble in the face of death, but as soon as the cause of fear was removed, he became stubborn. Had he not been so willful, the mercy of the Lord would have moved him to repentance; but he was one of those persons who think that an exhibition of kindness is a manifestation of weakness. Having nothing like mercy or kindness in his own nature, he was unable to appreciate it in others.

Theodoret very aptly says:

The sun by the action of the heat makes wax moist, and mud dry, pardoning the one while it softens the other, by the same operations producing exactly opposite results; thus from the long-suffering of God some derive benefit, and others harmed, some are softened while others are hardened.

Numerous cases, besides that of Pharaoh, might be cited to further illustrate this. The same words and actions of Christ that bound His disciples closer to Him and gave Him many devoted followers, hardened the hearts of the wicked priests, and moved them to kill Him. It will ever be found the case that when a man falls, he falls on the side of his natural inclination.

A Lesson of Trust

The Israelites were commanded to gather of the manna "an omer for every man." (Exodus 16:16)

This was sufficient for the wants of one day, and as they were to "go out and gather a certain rate every day," (Exodus 16:4) it would have been useless to take any more, even if it would have kept. But the people were not content to follow the Lord's direction; some gathered more than the required amount. They doubtless reasoned thus: "It is true that this manna is promised every day, but there may come a time when it will fail, and it is no more than prudent to prepare for such a time, while we have abundance."

By gathering more than the specified quantity, more than they could use during the day, they showed their lack of faith in God's promise. They thought that they could provide for themselves better than God could. But their planning prove to be useless, for "when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack." (Exodus 16:18)

Thus there was an equality. During their sojourn in the wilderness, God wished to have his people learn to trust Him. As we look back on this incident, the course of the Israelites seems foolish; but we will not have to search far in order to find its counterpart. Paul makes their case the text for a lesson in giving. He desires that there should be an equality, that all should give in the same proportion. Then he quotes: "He that had gathered much had nothing over; and he that had gathered little had no lack." (2 Corinthians 8:15)

God has promised to care for each one of His children; to give them their bread day by day, if we gather millions, we can have no more than our daily sustenance, and if we are in the depths of poverty, God is able to provide for our daily wants.

Are we not, then, even more culpable than were the Israelites, if we refuse to return to God His rightful portion of our means? God is testing us just as He did them, but how many of us prove to be dull scholars. We have more faith in ourselves than we have in God.

The Murmurings of Israel

Now all this was extremely wicked. They were tempting God, and there can be no excuse for their course. But while we justly condemn their actions, let us see if we are not condemning ourselves. Human nature has not changed much since that time. We have received blessings innumerable from the hand of God. We can truly say with the psalmist that: "goodness and mercy have followed us all the days of our life." (Psalm 23:6)

Israel had a standing manifestation of God's power and goodness in the manna, which was furnished fresh every day. But it is just as true in our case that the mercies of the Lord are "new every morning." (Lamentations 3:23)

And yet we murmur and become discouraged at everything that crosses us. If discouragements come we, like the Israelites, are tempted to turn back, and imagine that we cannot gain the promised land. It is doubtful if we possess any more faith than they did.

We can easily see how much better it would have been for the Israelites if they had been grateful to God for His favors, and had trusted Him in times of need. It is well that we are able to do this, for the apostle says: "Now all these things happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world are come." (1 Corinthians 10:11)

If we can see wherein they erred, let us see to it that we do not follow their course.

"Wherefore let him that thinks he stands take heed lest he fall." (1 Corinthians 10:12)

The Flight From Egypt--Its Memorial

It is claimed by many that the Sabbath commemorates the flight from Egypt. They argue thus, because in (Deuteronomy 5:15) their deliverance from Egypt is noted as a thing for which the Israelites should be grateful, and an additional reason why they should remember His commandments.

But the fourth commandment itself shows what the Sabbath is intended to commemorate, and no hint of the flight from Egypt is given. That claim is so palpably absurd that it must disappear upon the slightest candid investigation. It may not, however, be amiss to notice (Exodus 12:41-42), in this connection.

"And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt. It is a night to be much observed unto the Lord for bringing them out from the land of Egypt: this is that night of the Lord to be observed of all the children of Israel in their generations." (Exodus 12:41-42)

The people fled in the night; and the Passover, which was the true memorial of their deliverance, (See Exodus 12:26-28) was celebrated in the night.

"And you shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it. And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it. Eat not of it raw, nor sodden at all with water, but roast with fire; his head with his legs, and with the purtenance thereof. And you shall let nothing of it remain until the morning; and that which remains of it until the morning you shall burn with fire." (Exodus 12:6-10)

"But at the place which the Lord your God shall choose to place His name in, there you shall sacrifice the passover at even, at the going down of the sun, at the season that you came forth out of Egypt." (Deuteronomy 16:6)

God's memorials are always fitting and appropriate; when man attempts to improve upon God's plan, he always makes confusion.--Signs of the Times, January 25, 1883--Thoughts on Review Lesson for February 3--Exodus 9 to 12.

E.J. Waggoner

Chapter 17 - The Blood on the Door

It was the last night of the stay of the children of Israel in the land of Egypt, God had borne along with the haughty stubbornness of Pharaoh and his people; and now He was about to "do His work, His strange work, and bring to pass His act, His strange act," (Isaiah 28:21) the act of destruction, bringing to a climax all the plagues of His wrath. Ample warning had been given. God had at the very beginning sent this message to Pharaoh: "Israel is my son, even my firstborn; and I say unto you, Let my son go, that he may serve me; and if you refuse to let him go, behold, I will slay your son, even your firstborn." (Exodus 4:22-23)

Pharaoh had repeatedly refused to let Israel go, but God had delayed the threatened reprisals. The Lord is "long-suffering to usward; not willing that any should perish, but that all should come to repentance; ... "and ... the long-suffering of our Lord is salvation." (2 Peter 3:9,15)

Consequently we know that the long delay in bringing this last plague upon Egypt, which from the first had been set forth as the alternative, and which was the only punishment threatened, was because God would save Pharaoh and his people if possible. But Pharaoh was one of those wicked ones whose wickedness only increases when favors are shown, and who regard the exhibition of mercy as weakness. Consequently there was nothing to be done for him, except to leave him to eat of the fruit of his own way.

Yet in the midst of wrath God remembers mercy, and even at this stage none of the Egyptians need have perished, if they had only believed. Directions were given for the last meal which the Israelites were to eat in Egypt; for now God purposed to deliver them without asking Pharaoh to let them go. Indeed, the case was not to be reversed, and Pharaoh was to beg them to go.

A lamb was to be selected for each family, or if the family were too small to eat the whole of it, two families were to unite; for none was to be left. On the evening of the night fixed for their departure they were to slay it and prepare it. It was to be roasted, and eaten with unleavened bread and bitter herbs.

"And thus shall you eat it: with your loins girded, and your shoes on your feet, and your staff in your hands; and you shall eat it in haste; it is the Lord's passover." (Exodus 12:11)

Before taking this meal, however, an important act was to be performed. The people were to take of the blood of the lamb, and sprinkle it "on the two side posts and on the upper door post of the houses" wherein they ate the lamb. ... "For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt and I will execute judgment: I am the Lord. And the blood shall be to you for a token upon the houses where you are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt." (Exodus 12:7,12-13)

All this was written for our learning, for we as well as they are to keep the Passover.

"For our passover also has been sacrificed, even Christ; wherefore let us keep the feast, not with old leaven, and neither with leaven of malice, and wickedness, but with the unleavened bread of sincerity and truth." (1 Corinthians 5:8)

The Jews were required to put all leaven away from their houses, and to this day at the time of the passover they search their houses most carefully, to discover and clear away any possible trace of it. But leaven stands for malice and wickedness. We are exhorted to purge out the old leaven, that is, to put away all evil, that we may keep the passover in sincerity and truth.

How can this be done? The answer is found in: "All have sinned, and fall short of the glory of God; being justified [made righteous] freely by His grace, through the redemption that is in Christ Jesus: whom God set forth to be a propitiation, through faith, by His blood, to show His righteousness, because of the passing over of the suns done aforetime, in the forbearance of God; for the showing, I say, of His righteousness at this present season; that He might himself be just, and the justifier of him that has faith in Jesus." (Romans 3:23-26, RV)

Christ is ever slain, and ever lives; therefore the passover is to be continually kept. His blood cleanses from all sin--purges away all leaven of malice and wickedness. In that He shed His blood for us, and we have redemption, even the forgiveness of our sins, by it, He gives us His life; "for the blood is the life." (Deuteronomy 12:23)

After the children of Israel were delivered from Egypt, this instruction was given them: "And you shall love the Lord your God with all your heart, and with all your soul, and with all your might. And these words, which I command you this day, shall be in your heart: And you shall teach them diligently unto your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up. And you shall bind them for a sign upon your hand, and they shall be as frontlets between your eyes." (Deuteronomy 6:5-8)

This is what was indicated by the sprinkling of the blood of the lamb upon the door post. The lamb signified the Lamb of God, who takes away the sin of the world; and the blood is the life. Putting the blood upon the entrance to the house, meant, therefore, the dwelling in Christ's life, which is the perfection of the law of God. We keep the passover by hiding in Christ, abiding in His love, which is living in His life. He has received the strokes due to sin, for all the plagues have fallen upon Him; yet He lives, and whoever lives in Him is safe from every plague--from sin and all its consequences.

Is the blood upon your door? Is your dwelling consecrated to the Lord, and sanctified by His presence?--Present Truth, December 5, 1901--Exodus 12:1-17.

E.J. Waggoner

Chapter 18 - The Passover and Sunday

This note from the Christian Cynosure on the International Sunday-school Lesson for June 3, is a fair sample of the nonsense by which Sunday sacredness is sustained:

1. The Passover instituted: (Exodus 12:4): "This shall be to you the beginning of months." Their year had hitherto begun on the seventh of September. This change to the middle of March was to typify their new national life. The winter of their bondage was over; it was therefore fitting that they should date time from a fresh starting point. So the Sabbath was changed from the seventh to the first day of the week, and all Christendom reckons time from what is called "the Christian era." "They shall take to them every man a lamb." This was an entirely new ordinance.

Does the writer of this note mean to imply that the Sabbath was changed at the exodus? or does he mean simply that the change of the Sabbath are parallel? If the latter, the folly of the proposition is but little less plainly marked than it would be in the former. A very essential element is lacking to make the cases at all parallel. In the case of the change of the beginning of the year the fact is plainly stated in the inspired record; while in the pretended change of the Sabbath the Scriptures are as silent as the grave, and do not so much as hint at any change by divine authority.--American Sentinel, July 5, 1894--Original title: Back Page--Exodus 12:4.

A.T. Jones

Chapter 19 - The Blood of Sprinkling

The longsuffering of God had waited on Pharaoh in vain, so far as he was concerned. Through many and grievous plagues God had preserved him, to show His power in him, that the name of God might be declared throughout all the earth. And truly the power of God was manifested, and manifested, as it always is, for salvation; but Pharaoh would not believe, and so it was ineffectual in his case.

Delay was no longer of any avail. Judgments were unheeded, and mercy was despised; and the Lord was about to send all His plagues upon the heart of Pharaoh, and to put him off from the earth. Yet one more chance would be given him. By one act every person, both of the children of Israel and of the Egyptians, might show their faith in God if they had any.

Directions were given concerning the preparation of a lamb. Each family was to have one, and to kill it in the evening. And so the order ran: "They shall take of the blood, and strike it on the two side posts and on the upper door post of the houses wherein they shall eat it. ... It is the Lord's Passover. For I will pass through the land this night, and will smite all the firstborn in the land of Egypt, both man and beast. And the blood shall be to you a token upon the houses where you are: and when I see the blood I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt." (Exodus 12:7,11-13)

The directions were very specific. Moses called for all the elders of Israel, and told them how to kill a lamb, and continued: "You shall take of a bunch of hyssop, and dip it in the blood that is in the basin, and strike the lintel and the two side posts with the blood that is in the basin; and none of you shall go out of the door of his house until the morning. For the Lord will pass through to smite the Egyptians; and when He sees the blood upon the lintel, and on the two side posts, the Lord will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you." (Exodus 12:22-23)

Here was perfect equality. There was no difference made between Jew and Gentile, because "the same Lord over all is rich unto all that call upon Him." (Romans 10:12)

If the Jew did not believe, he would suffer with the unbelieving Egyptians; and by the same rule if the Egyptians believed, he would be saved with the believing Jew. Faith is the distinguishing mark of the true Israelites.

What is all this to us? What interests have we in the history of that affair that took place nearly thirty-five hundred years ago? Just this: "Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope." (Romans 15:4)

The lamb that was slain signified Christ, who is our Passover, and who is sacrificed for us. "For even Christ our passover is sacrificed for us." (1 Corinthians 5:7)

God's people are still in Egypt, and the Lord has set His hand again the second time to deliver them from the house of bondage. "And the Lord shall utterly destroy the tongue of the Egyptian sea; and with His mighty wind shall He shake His hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be a highway for the remnant of His people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt." (Isaiah 11:15)

The darkness that covered the land of Egypt was but a sign of the darkness that covers the earth, and the gross darkness that covers the people, when the Lord shall arise upon them, and His glory shall be seen upon them, (Isaiah 60:1-2) as the Sun of Righteousness arises with healing in His wings. (Malachi 4:2) Therefore we come to "Jesus the Mediator of the new covenant, and to the blood of sprinkling."  (Hebrews 12:24)

We are not redeemed from our vain manner of life by "corruptible things, as silver and gold, ... but by the precious blood of Christ, as of a Lamb without blemish and without spot." (1 Peter 1:18-19)

We have all sinned, and therefore sentence of death has been passed upon us, (Romans 5:12) but we are justified freely by the grace of God, "through the redemption that is in Christ Jesus, whom God has set forth to be a propitiation, through faith in His blood, to show His righteousness, because of the passing over of the sins done aforetime, in the forbearance of God." (Romans 3:24-25, RV)

The blood is the life, (Deuteronomy 12:23) and this is what Christ poured out to us and for us on the cross.

"Being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life." (Romans 5:9-10)

"He died for all," (2 Corinthians 5:15) so that all, without exception, may appropriate the blood. And He lives for all, so that all may take shelter under His life. Faith takes hold of the sacrifice, made "once for all," (Hebrews 10:10) and appropriates it. Everywhere we may see it, for the drops of blood shed by Christ have fertilized the soil even of the sin-cursed earth, so that it brings forth bud, and flower, and fruit, the stalk and the ear and the full corn in the ear. But for that blood, which flows from the throne of God in a "pure river of water of life, as clear as crystal," (Revelation 22:1) and distills to the earth in the dew and the rain, the earth would be but a desert--a chaotic mass. Christ himself has sprinkled the blood upon us; for, "as by the offense of one, judgment came upon all men to condemnation; even so by the righteousness of One the free gift came upon all men unto justification of life." (Romans 5:18)

What have we then to do? Abide in the house! God is and has been "our dwelling place in all generations." (Psalm 90:1)

Live only by the faith of the Son of God, who loved us, and gave himself for each one of us. (Ephesians 5:2)

"God was in Christ, reconciling the world unto himself." (2 Corinthians 5:19)

Hence He has purchased us "with His own blood." (Acts 20:28)

If we abide under the blood,--the life of God,--He must pass over us when He goes out to destroy, for,
"He cannot deny himself." (2 Timothy 2:13)

"He that dwells in the secret place of the Most High shall abide under the shadow of the Almighty," (Psalm 91:1) and be as secure as He is. Living by faith in Him, it is no longer we, but God living and working in us, so that He sees not us, but His own life. What a sure dwelling place!

Rock of Ages, cleft for me,
Let me hide myself in Thee;
Let the water and the blood,
From Thy riven side which flowed,
Be of sin the double cure,
Save me from its guilt and power.
(Augustus Toplady, Hymn: Rock of Ages, 1776.)--Present Truth, November 23, 1899--Exodus 12:7-23.

E.J. Waggoner

Chapter 20 - The Passover

"And when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt." (Exodus 12:13)

These words were spoken by the Lord to the children of Israel, on that memorable night in early spring, when He led them forth from the land of captivity and bondage. The blood of which He spoke was the blood of a slain lamb, which was to be sprinkled on the two side posts and on the upper door post of their houses.

That night the destroying angel passed through the land of Egypt and smote the first-born in every house on which the blood had not been sprinkled, so that there was not a house where there was not mourning. But wherever the blood was to be seen, there was life and peace and joy.

There is nothing arbitrary in God's dealings with men, and it was not caprice that moved God to save those who performed the simple ceremony of sprinkling blood on their houses, and to destroy the others. There is no power in ceremonies. Those whose lives were spared, lived because they had a real protection from the plague, and those who were lost, were smitten because they were shelterless.

But since it is not possible for the blood of bulls and of goats to take away sin, it is evidently impossible for the blood of a lamb to ward off death. The blood of those lambs of a year old had no more virtue than so much water; there was something far mare efficacious present as a protection. What that was, we learn in: "Christ our Passover is sacrificed for us." (1 Corinthians 5:7)

The blood is the life, and it is by the life of Christ that we are saved. "If, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life." (Romans 5:10)

"God has set Him forth to be a propitiation through faith in His blood, to declare His righteousness for the passing over of sins." (Romans 3:25, margin)

"Sin, when it is finished, brings forth death." (James 1:15)

Salvation from death is through salvation from sin; and the believing Israelites were saved from the plague of death because, through the mercy of God, their sins were not imputed to them, but were covered up by the life of the slain Lamb. "But to him that works not, but believes on Him that justifies the ungodly, his faith is counted for righteousness. Even as David also describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin." (Romans 4:5-8)

God said that the blood should be for a token upon the houses. "And the blood shall be to you for a token upon the houses where you are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt." (Exodus 12:13)

It was a sign, not of something to come hundreds of years in the future, but which already existed; for Christ is "the Lamb slain from the foundation of the world." (Revelation 13:8)

His is the life that conquers death; when that life is accepted as a hiding-place, death has no power. That was a real thing to the Israelites. It was plainly to be seen that there was death in the land, and a marked difference was put between believers and unbelievers. And just as effective as the blood was against death, so powerful was it against sin.

Now all this was written for our learning, that we, through patience and comfort of the Scriptures might have hope. (Romans 15:4)

"Jesus Christ [is] the same yesterday, and today, and for ever." (Hebrews 13:8)

We can have the real blood of Christ for our protection as well as the Israelites could; for it is not that which is seen, but that which is unseen, that saves.

The house is that in which one lives. The sprinkling of the blood upon the door, through which the people passed out and in, indicated that they were to be covered with the life. And so by it, and the fact that they were to remain in their houses, and not go out, teaches us that we must "abide in Him." (1 John 2:28)

Just as surely as the Israelites in Egypt were saved, will the life of Christ now save from sin and death every soul that abides in it.

"He that keeps His commandments dwells in Him, and He in him." (1 John 3:24)

We read: "I am crucified with Christ; nevertheless I live; yet not I, but Christ." (Galatians 2:20)

The story of the Passover was left on record to show us the reality of this experience. Just as the blood was seen on the houses, so the life of Christ is to be seen on us, and we are not to appear. So we come to God, not in our own name, but in the name and person of Christ. If we were to come in our own name, we should be ashamed, because of our sins; but "in Him is no sin," (1 John 3:5) so when we sink out of sight and allow Christ alone to appear, we dwell in safety. Therefore," (1 John 2:28) Little children, abide in Him, that when He shall appear, we may have confidence, and not be ashamed before Him at His coming.--Present Truth, April 4, 1901--Exodus 12:13.

E.J. Waggoner

Chapter 21 - The Departure From Egypt

1. What was the last plague upon Egypt? "For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the Lord." (Exodus 12:12)

2. What were the Israelites required to do in order to escape it? Keep the Passover. (Exodus 12:1-11)

3. On what day of the month was the Passover? "And you shall keep it up until the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it in the evening." (Exodus 12:6)

4. On what day of the month was the Passover? "And it came to pass, that at midnight the Lord smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle." (Exodus 12:24)

5. When this great calamity came, what did Pharaoh do? "And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead. And he called for Moses and Aaron by night, and said, Rise up, and get forth from among my people, both you and the children of Israel; and go, serve the Lord, as you have said. Also take your flocks and your herds, as you have said, and be gone; and bless me also." (Exodus 12:30-32)

6. Of what word of the Lord was this a fulfillment? "And the Lord said unto Moses, Yet will I bring one plague more upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let you go, he shall surely thrust you out hence altogether." (Exodus 11:1)

7. How did the people of Egypt feel? "And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men." (Exodus 12:33)

8. What did the Israelites receive from the Egyptians? "And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment: And the Lord gave the people favor in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians." (Exodus 12:35-36)

9. With what word of the Lord was this in harmony? "But every woman shall borrow of her neighbor, and of her that sojourns in her house, jewels of silver, and jewels of gold, and raiment: and you shall put them upon your sons, and upon your daughters; and you shall spoil the Egyptians." (Exodus 3:22)

"And He said unto Abram, Know of a surety that your seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; and also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance." (Genesis 15:13-14)

10. Explain the seeming discrepancy between (Genesis 15:13), and (Exodus 12:40). See Notes.

11. How large a company went out from Egypt? "And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children." (Exodus 12:37)
 
12. What did Moses take with him? "And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and you shall carry up my bones away hence with you." (Exodus 13:19; see Genesis 50:24-25)

13. In exacting this promise, by what was Joseph actuated? "By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones." (Hebrews 11:22)

14. What precautions did the Lord take against causing the Israelites to become discouraged? "And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt: But God led the people about, through the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land of Egypt." (Exodus 13:17)

15. What protection in guidance did He give them? "And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people." (Exodus 13:21-22)

16. What confidence may God's people ever have? "The angel of the Lord encamps round about them that fear Him, and delivers them." (Psalm 34:7)

"They that trust in the Lord shall be as Mount Zion, which cannot be removed, but abides forever. As the mountains are round about Jerusalem, so the Lord is round about His people from henceforth even forever." (Psalm 125:1-2)

17. Then what should ever be their song? "Behold, God is my salvation; I will trust, and not be afraid; for the Lord JEHOVAH is my strength and my song; He also is become my salvation." (Isaiah 12:2)

18. What sustained Moses all through the contest with Pharaoh, and the departure from Egypt? "By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing Him who is invisible. Through faith he kept the passover, and the sprinkling of blood, lest He that destroyed the firstborn should touch them." (Hebrews 11:27-28)

Notes:

Genesis 15 says: "Know of a surety that your seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years." (Genesis 15:13)

Exodus 12 says: "Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years." (Exodus 12:40)

Mark that this latter text does not say that the children of Israel dwelt in Egypt four hundred and thirty years; but that the sojourning of the children of Israel, "who dwelt in Egypt," was so long. Their sojourning was not alone in Egypt, but in Canaan, as Paul says of Abraham: "By faith he sojourned in the land of promise, as in a strange country dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise." (Hebrews 11:9)

And in harmony with this is the reading of this American Pentateuch, and the Alexandrian copy of the Septuagint, which are believed to exhibit the most correct copy of the five books of Moses. They read thus: "Now the sojourning of the children of Israel, and of their fathers, which they sojourned in the land of Canaan, and in the land of Egypt, was four hundred and thirty years."

This four hundred and thirty years of sojourning dates from the promise to Abraham; for Paul speaks of the giving of the law, which was immediately after the deliverance from Egypt, as four hundred and thirty years, the affliction was only four hundred years. (Genesis 15:13; Acts 7:6) Therefore, the four hundred and thirty years began with the promise; and this was when Isaac was about five years old, for he was not born until twenty-five years after the promise. (Compare Genesis 12:1-4 and 21:5)

So the affliction dates from the time when Ishmael mocked Isaac, (Genesis 21:9-10) for Paul refers to this as the persecution of him that was born after the Spirit, by him that was born after the flesh.--Signs of the Times, February 4, 1889--Exodus 12 to 13:22.

E.J. Waggoner

Chapter 22 - A Marvelous Deliverance

Why is it that most people seem to think that the Old Testament narratives, such as that of Joseph and his brethren, the deliverance of Israel from Egypt, the crossing of the Red Sea and the Jordan, and others, are merely stories for children? The reason is that these things are looked upon as mythical, or at best, even if historically true, as events too far in the past to be of any practical importance at the present time. They forget that God does not tell stories to amuse His children, and that "Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope." (Romans 15:4)

Among the faithful and true records of the past there is none more full of practical instruction and encouragement than that of the crossing of the Red Sea. The reason why it is of such importance for us to know this history, and to have all the details well fixed in our mind, is that God has set His hand the second time to gather the remnant of His people, (Isaiah 11:11) and He has told us that when He does this: "There shall be a highway for the remnant of His people, like as it was to Israel in the day that he came up out of the land of Egypt." (Isaiah 11:16)

If we truly believe God, our journey to the promised land will be just as full of marvelous deliverances as was that of God's people in the days of Moses; yes, and far more so: for God says that: "The days will come ... that they shall no more say, The Lord lives, which brought up the children of Israel out of the land of Egypt; but, The Lord lives, which brought up and led the seed of the house of Israel out of the north country, and from all countries where I had driven them; and they shall dwell in their own land." (Jeremiah 23:7-8)

The deliverances which God will work for His people in these days will be so much greater than that of the children of Israel from Egypt, that the former event will be lost sight of.

We do not need to repeat the narrative; but every one, no matter how familiar with it, should read it again and again; for it is the best possible tonic for whoever reads it in faith. Let us set ourselves at once to study some of the lessons that it has for our comfort.

With Us in Difficult Times

In the first place we may learn that when we get into a tight place, surrounded by the enemy, it is no sign that God has forsaken us. The children of Israel thought that it was. They even declared that God had not had anything to do with them leaving Egypt, but that it was all a scheme of Moses to bring about their destruction.

How quick people are to judge by appearances. When there is a prosperous outlook, and everything goes on swimmingly, they rub their hands with satisfaction, sing hymns, and exclaim: "How good the Lord is to us!"

But let a reverse come, let their way be suddenly blocked, and they at once conclude that they were mistaken, and that God was not leading them. Such human reasoning is very childish. If we always had God's word in mind, we should not be guilty of it.

It was the Lord himself who led Israel into the narrow place between the sea and the mountain where it was so easy for the Egyptians to shut them in. It seemed a veritable trap, and so it was; but it was a trap for the enemies of God and His people. God knew that Pharaoh would say: "They are entangled in the land, the wilderness has shut them in," and would pursue them into the trap. As the whole army of Egypt, with all the chariots and horsemen that the country contained, came exultingly after the Israelites who were huddled together like a flock of sheep, their language was: "I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them." (Exodus 15:9)

Ah, "A brutish man knows not;
Neither does a fool understand this:
When the wicked spring as the grass,
And when all the workers of iniquity do flourish,
It is that they shall be destroyed for ever;
But You, O Lord, are on high for evermore.
For, lo, your enemies, O Lord,
For, lo, your enemies, shall perish;
All the workers of iniquity shall be scattered." (Psalm 92:6-9)

Then let us lay to heart this lesson: that whenever it seems as though we were about to be overwhelmed, it is certain that we are about to have a most wonderful deliverance and a glorious victory. Then instead of murmuring in time of trial, that will be when we shall shout for joy.

"The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid? When the wicked, even my enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. Though a host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident. One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to enquire in His temple. For in the time of trouble He shall hide me in His pavilion: in the secret of His tabernacle shall He hide me; He shall set me up upon a rock. And now shall my head be lifted up above my enemies round about me: therefore will I offer in His tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the Lord." (Psalm 27:1-6)

God led the Israelites into a trap, and their enemies rushed in after them; then God delivered His people from the trap, and left the enemies there. Thus the pursuers were really self-destroyed.

Light Out of Darkness

Another lesson is set for us in the fiery, cloudy pillar. Our text reads: "And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them: And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these." (Exodus 14:19-20)

But if you look in your Bibles you will see that the words "to them" and "to these" are in italics; they have been inserted by the translators. Without any additions, the Hebrew text reads: "And the cloud was darkness, but it gave light the whole night."

How much more striking this is! It reveals the presence of the same power that in the beginning "commanded the light to shine out of darkness." (2 Corinthians 4:6)

"If I say, Surely the darkness shall cover me; even the night shall be light about me. Yea, the darkness hides not from You; but the night shines as the day; the darkness and the light are both alike to You." (Psalm 139:11-12)

Who can fight against a Being who hides himself in the light, and to whom the darkness in which His enemies would hide, shines like noonday? and what is impossible to such a God? "God is light, and in Him is no darkness at all," (1 John 1:5) neither is there any darkness to Him. Now it is possible for us to see light in His light; (Psalm 36:9) For with You is the fountain of life: in your light shall we see light. And when we do this we shall find that: "[all] the darkness is past, and the true light now shines." (1 John 2:8)

The Breath of the Lord

By what means was it that God delivered Israel from the Egyptians? It was by the very same means by which He made the heavens in the beginning.

"By the word of the Lord were the heavens made, and all the host of them by the breath of His mouth." (Psalm 33:6)

It was by His breath. Read the following verses of Scripture, and let them tell the story: "And the Lord caused the sea to go by a strong east wind all that night, and made the sea dry land and the waters were divided. And the children of Israel went into the midst of the sea upon the dry ground; and the waters were a wall to them on the right hand, and on their left. And the Egyptians pursued and went in after them to the midst of the sea, even all Pharaoh's horses, his chariots, and his horsemen.
... And the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and the Lord overthrew the Egyptians in the midst of the sea." (Exodus 14:21-23,27)

"You blew with your wind, the sea covered them; they sank as lead in the mighty waters. ... In the greatness of your excellency You have overthrown them that rose up against You: You sent forth your wrath, which consumed them as stubble. And with the blast of your nostrils the waters were gathered together, the floods stood upright as a heap, and the depths were congealed in the heart of the sea." (Exodus 15:10,7-8)

The wind, whether it be the gentle zephyr or the mighty blast of the hurricane, is the breath of the Almighty, life-giving or death-dealing, according as it is directed. With a breath God created the heavens, and gave life to man; with a breath He delivered Israel from their enemies; "with the breath of His lips shall He slay the wicked." (Isaiah 11:4)

And with that same breath God is able and anxious today to free us from all the enemies that beset our souls for as He breathes upon us moment by moment, He says: "Receive the Holy Ghost." (John 20:22)--Present Truth, December 12, 1901--Exodus 14:13 to 15:10.

E.J. Waggoner

Chapter 23 - Take Heed

Because of unfaithfulness, Israel missed all that God had prepared for them when they came out of Egypt.

But what had God prepared for them? Where did He want to take them when he took them out of Egypt?

Read it in the song of their triumphant faith at the Red Sea,--the song of Moses, the servant of God:
(Exodus 15)

(a) 13 You in your mercy have led forth the people which You have redeemed: You have guided them in your strength unto your holy habitation.

(b) 17 You shall bring them in, and plant them in the mountain of your inheritance...

(c) 17 ...in the place, O Lord, which You have made for You to dwell in...

(d) 17 ...in the Sanctuary, O Lord, which your hands have established.

What sanctuary is it which the Lord's hands have established? Answer: "We have such a high priest, who is set on the right hand of the throne of the Majesty in the heavens; A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man." (Hebrews 8:1-2)

Our High Priest, the Apostle and High Priest of our profession, Christ Jesus, is at the right hand of the throne in heaven. In that place, in heaven, He is a minister. He is there a minister of the sanctuary. This sanctuary in heaven, of which Christ is minister, "the Lord pitched." This, then, is the sanctuary, and the only one, which His "hands have established."

And He designed to bring Israel unto the sanctuary which His "hands have established." But the only sanctuary which His hands have established is the one in heaven. Therefore, it is perfectly plain that the Lord designed to bring Israel unto the place of the sanctuary in heaven, the only one which His hands have established.

Again: He was to bring them to the place He has made for himself to dwell in, to the mountain of His INHERITANCE, to His holy habitation. And it was Christ who was their Leader. Where, then, is the place of His inheritance? Answer: "Unto the angels has He not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is man, that you are mindful of him? ... You made him a little lower than the angels; you crowned him with glory and honor, and did set him over the works of your hands: You have put all things in subjection under his feet; ... But now we see not all things put under him. But we see Jesus, who was made a little lower than the angels." (Hebrews 2:5-9)

That is to say, God has not put the world to come in subjection to the angels, but He has put it in subjection to man; and Jesus Christ is the Man. Therefore, "the world to come,"--this world made new,--this is the inheritance of Christ. He is the Seed to whom the promise of the inheritance was made. This is the place of His holy habitation. This is the place which He has made for Him to dwell in; for when the new earth is seen, it is said: "Behold, the tabernacle of God is with men, and He will dwell with them." (Revelation 21:3)

This, then, is the place to which God designed to bring Israel when He brought them out of Egypt. This is what Israel missed by their unfaithfulness. This is what they lost by their unbelief. "Wherefore, take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God, for this same thing is set before you. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin." (Hebrews 3:12-13)

When the word of the Lord came to the children of Israel to forsake Egypt, they obeyed: but at the Red Sea, at the waters of Marah, and at many other places it is easy to see that while they were bodily out of Egypt, their hearts were still there. So today, the Lord has called you and me out from the world. Nominally, we have obeyed this call; but the hearts of many are right where they were. Just as surely as the longing of the Israelites for the "leeks and onions" and "flesh-pots" of Egypt was the cause of their destruction in the wilderness, so now, unless all is surrendered,--unless we forsake everything, cut loose from every earthly entanglement, and place ourselves and all that we are, body, soul, and spirit, on God's side,--we shall never enter the promised land, which is just before us.--Advent Review, November 1, 1898--Original title: Editorial Note--Exodus 15:13-17.

A.T. Jones

Chapter 24 - Bread From Heaven

"O give thanks unto the Lord, for He is good; for His mercy endures for ever. Let the redeemed of the Lord say so, who He has redeemed from the hand of the enemy; and gathered them out of the lands, from the east, and from the west, and from the north, and from the south. They wandered in the wilderness in a solitary way; they found no city to dwell in. Hungry and thirsty, their soul fainted in them. Then they cried unto the Lord in their trouble, and He delivered them out of their distresses." (Psalm 107:1-6)

That is a description of a portion of the experience of the children of Israel in their journey from Egypt to Canaan, and it is written for the instruction and encouragement of God's redeemed people in all lands to the end of time. Read the whole story, in the 16th chapter of Exodus.

One of the first lessons for us to learn from it is that God gives according to our need, and not according to our actions. The people murmured in the wilderness, charging Moses and Aaron with having led them out to kill them, and thus denying God's leadership; yet God supplied them with food just as readily as though they had honored Him.

"He has not dealt with us after our sins; nor rewarded us according to our iniquities." (Psalm 103:10)

The next lesson that we should learn is the uselessness and the sinfulness of complaining when in trouble. Many hundred years later several thousand of the descendants of the same people were out in a desert place without any food. Jesus said to Philip: "Whence shall we by bread, that these may eat? And this He said to prove him: for He himself knew what He would do." (John 6:5-6)

Even so it was when the people were in the desert without bread in the days of Moses. The same Lord was with them, and, "He himself knew what He would do." (John 6:6)

God knew that there was no food in the wilderness, yet He had led them there; and this is the reason why: "You shall remember all the way which the Lord your God led you these forty years in the wilderness, to humble you, and to prove you, to know what was in your heart, whether you would keep His commandments, or no. And He humbled you, and suffered you to hunger, and fed you with manna, which you knew not, neither did your fathers know; that He might make you know that man does not live by bread only, but by every word that proceeds out of the mouth of the Lord does man live." (Deuteronomy 8:2-3)

The most obvious reason for the giving of the manna, was to satisfy the hunger of the people. But we are told that God first "suffered them to hunger." (Deuteronomy 8:3)

He knew what He would do; He designed all the time to feed them out of His abundant storehouse; and His suffering them to hunger was for the purpose of preparing them for His gift, and causing them to appreciate it. So we may know that whenever God suffers us to get into distress, that is an evidence that He has something for us.

Why God Gives Food

But this is not all. God suffered the people to hunger, and then fed them with manna, in order that they might know that man does not live by bread only. That is, God wishes us to know that our daily food is to teach us of His salvation. This is plainly set forth in: "They believed not in God, trusted not in His salvation: Though He had commanded the clouds from above, and opened the doors of heaven, and had rained down manna upon them to eat, and had given them of the corn of heaven. Man did eat angels' food." (Psalm 78:22-25)

Even though they had bread from heaven, they did not trust in God's salvation! That bread which came down from heaven was Christ's own self,--His body,--for Jesus said: "The bread of God is He which comes down from heaven, and gives life unto the world. ... I am the bread of life." (John 6:33,35)

The fathers "did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ." (1 Corinthians 10:3-4)

They drank from Christ, and they ate from Him; their life day by day was sustained by Him,--in fact, He was their life,--yet they trusted not in His salvation! Was it not strange?

Do you not see the real reason why God gives us food for the nourishment of our bodies? It is that we may know and remember our dependence upon Him. We eat in order to live; but it is "in Him that we live, and move, and have all our being." (Acts 17:28)

God could, if He wished, keep us alive without food; but in that case we could not so readily recognize the fact that we are not self-existent nor self-sustained. Our daily bread--our life--not only comes from heaven, from the hand of God, but it brings to us the very life of God,--the life by which we are saved. The power of God, which saves every one that believes, (Romans 1:16) is seen "in the things that are made." (Romans 1:20)

This truth is made very apparent in the miracle recorded in the 6th chapter of John, together with the talk that followed.

There were five thousand hungry men, besides women and children, and but five loaves of bread; yet as Jesus took the bread in His hands, and broke it, it multiplied, so that all were filled, and there was more bread at the close of the meal than at the beginning.

There the people could see with their own eyes that the bread that they ate came directly from Christ; and this is the truth which this miracle, as well as that of the manna, is designed to teach us concerning our daily bread.

Our daily bread contains the life of the Lord, and yet it is but representative of that life; for Christ came that we might have life, and that we "might have it more abundantly." (John 10:10)

The life that is contained in all the food and drink and air and sunlight on this earth is but a small fraction of the infinite life of the Great Creator and Father of all, which is at the service of all who will accept it. These visible media of His life are designed to teach us our dependence on Him, and to introduce us to His inexhaustible storehouse of power.

A Sabbath Lesson

So giving the children of Israel manna, God was proving them whether they would walk in His law or not. It was not merely to see if they would keep the Sabbath day. They could not very well help keeping that, outwardly, at least, when no manna fell on the seventh day, and twice the usual amount fell on the sixth day. For forty years God made it plain which day of the week was the seventh day, and how sacredly He regarded it; and the same day, with the same sacredness, is the Sabbath of the Lord today; and if we do not keep it, we read the story of the manna in vain.

But, as already stated, it was not for the purpose of seeing if the Israelites would nominally keep the Sabbath, that the manna was given.

• It was to see if they would trust God implicitly; for that is true Sabbath-keeping.

• It was to see if they would accept His life as their own, and recognize and acknowledge day by day that they lived only by Him, and so allow Him to control their every act and thought.

That is the lesson He wishes us to learn from the record, as well as from the food which He daily gives us.

The Sabbath itself is given to make us know God is the Creator and Sanctifier. You would laugh at the idea of anybody saying in the wilderness when the manna was being given every week day, that he didn't see how he could keep the Sabbath, and that he should certainly lose his living if he did. The God who commanded the observance of the Sabbath was the God who was feeding them from His own table, and, so to speak, making it easier for them to keep the Sabbath than not to.

Well, the same conditions obtain today. The same commandment is in force, and the same God lives to supply us with our daily bread. Do not think that the account of the giving of the manna was recorded merely for our amusement. It was that we might learn the lesson of trust in God. Dare you do it? or do you think that He cannot or will not do for you what He did for ancient Israel? Was the record written in vain, so far as you are concerned?

A Lesson of Unselfishness

The Apostle Paul refers to the gathering of the manna, to enforce the lesson of unselfish giving. When he was pleading for a liberal collection for the poor saints, he wrote: "I mean not that other men be eased, and you be burdened: But by an equality, that now at this time your abundance may be a supply for their want, that their abundance may also be a supply for your want: that there may be equality: As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack." (2 Corinthians 8:13-15, compare Exodus 16:16-18)

Some in reading the words: "He that gathered much had nothing over, and he that gathered little had no lack," have supposed that in some reckless manner the manna shrunk if one had gathered more than a certain quantity, and increased if he had not gathered enough; but the fact is that those who had more than they needed for the day divided with those who had an insufficient quantity. There was the same condition that existed after Pentecost, when all the believers had all things common, and none laid up for the future.

The lesson of the manna is not only that God gives bread, but that He gives it to us as we need it. We can trust Him to provide for our wants, even as little children trust their parents.

The Lord feeds us from His own table, and naught of that which we have belongs to us. Therefore we are to consider that all of His children have the same right to the Lord's table that we have. If we find more "under our hand" than we need for the time, it is not to be hoarded up to spoil, but passed on to be used while it is fresh.

So as we live by faith in the "God and Father of all, who is over all, and through all, and in all," (Ephesians 4:6, RV) we will give day by day our daily bread, supplying all our need according to His riches and glory, and His kingdom will come, and His will be done in earth as it is in heaven.--Present Truth, June 19, 1902--Exodus 16:1-15.

E.J. Waggoner

Chapter 25 - Sojourning in a Strange Land

1. What question did Abraham ask on one occasion when the Lord repeated the promise to him? "And he said, Lord God, whereby shall I know that I shall inherit it?" (Genesis 15:8)

2. What did the Lord say in reply? "And He said unto him, Take me a heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon." (Genesis 15:9)

3. What did Abraham do? "And he took unto him all these, and divided them in the midst, and laid each piece one against another; but the birds he divided not. And when the fowls came down upon the carcasses, Abram drove them away." (Genesis 15:10-11)

4. What happened when the sun was going down? "And when the sun was going down, a deep sleep fell upon Abram; and, lo, a horror of great darkness fell upon him. (Genesis 15:12)

5. In this vision, what did the Lord say to Abraham? "And He said unto Abram, Know of a surety that your seed shall be a stranger in a land that is not theirs, and shall serve them..." (Genesis 15:13)

6. How long were his seed to be strangers in a strange land? "...and they shall afflict them four hundred years." (Genesis 15:13)

7. When the time was expired, what was to be done? "And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance." (Genesis 15:14)

8. What was the name of the land which they were to have as their own? "And I will give unto you, and to your seed after you, the land wherein you are a stranger, all the land of Canaan, for an everlasting possession; and I will be their God." (Genesis 17:8)

9. Why could Abraham not at once take possession of it? "But in the fourth generation they shall come hither again; for the iniquity of the Amorites is not yet full." (Genesis 15:16)
 
10. When the Lord did at last deliver the Israelites from bondage, what did He say to them? "And Moses went up unto God, and the Lord called unto him out of the mountain, saying, Thus shall you say to the house of Jacob, and tell the children of Israel; You have seen what I did unto the Egyptians, and how I bore you on eagles' wings, and brought you unto myself. Now therefore, if you will obey my voice indeed, and keep my covenant, then you shall be a peculiar treasure unto me above all people: for all the earth is mine: And you shall be unto me a kingdom of priests, and a holy nation. These are the words which you shall speak unto the children of Israel." (Exodus 19:3-6)

11. What did he say they should be? "And you shall be unto me a kingdom of priests, and a holy nation. These are the words which you shall speak unto the children of Israel." (Exodus 19:6)

12. In making this promise, what was the Lord doing? "For you are a holy people unto the Lord your God: the Lord your God has chosen you to be a special people unto himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because you were more in number than any people; for you were the fewest of all people: But because the Lord loved you, and because He would keep the oath which He had sworn unto your fathers, has the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt." (Deuteronomy 7:6-8)

13. Then with what is Exodus 19:3-6 parallel?

14. What was the condition of the promise to Abraham, Isaac, and Jacob?

15. And what was the condition of this promise to the Jews? "Now therefore, if you will obey my voice indeed, and keep my covenant, then you shall be a peculiar treasure unto me above all people: for all the earth is mine." (Exodus 19:5)

Notes:

"And He said unto Abram, Know of a surety that your seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years." (Genesis 15:13)

The student must not get the idea that this refers solely to the bondage in Egypt, for Paul tells us (Galatians 3:17) that from the announcement of the promise to Abraham until the giving of the law at Sinai, was but four hundred and thirty years. This four hundred and thirty years is thus computed:

• From the giving of the promise until the birth of Isaac, twenty-five years; (Compare Genesis 12:1-4 with Genesis 25:5)

• From the birth of Isaac until the birth of Jacob, sixty years; (Genesis 25:26)

• From the birth of Jacob and till the going down into Egypt, one hundred and thirty years; (Genesis 47:8-9)

--making 215 years from the giving of the promise until the beginning of the sojourn in Egypt. And Josephus says (Antiquities, chap. 15, 2) that 215 years was the length of that sojourn. Thus the 430 years of Galatians 3:17 and Exodus 12:40-41 are accounted for.

The text under consideration, (Genesis 15:13) however, is more difficult. It is evident from the text, and also its parallel in Acts 7:6, that the four hundred years' sojourn ends at the same time as the four hundred and thirty years' sojourn, viz., at the deliverance from Egypt. Then the four hundred years' of affliction (Genesis 15:13) must have begun thirty years after the giving of the promise. Dr. Clarke and others say that the mocking Ishmael when Isaac was weaned, (Genesis 21:1-10) called persecution by Paul in Galatians 4:29, marks the beginning of the four hundred years. Isaac was born twenty-five years after the promise, and the age of weaning is placed at about five years, (See Clark on Genesis 21:8) thus making the thirty years from the promise.

This is certainly not inconsistent with Genesis 15:13; for if Abraham's seed was to be afflicted four hundred years, we would expect that persecution to begin with Isaac. The only difficulty remaining is to show the harmony of these texts with Exodus 12:40-41, which speak of the children of Israel as sojourning four hundred and thirty years. But Dr. Horne (Introduction to the Study of the Scriptures, Vol. 1, part 1, chap. iii., see vi.) says that the text, according to the ancient Samaritan Pentateuch, should read thus:

"Now the sojourning of the children of Israel, and their fathers, which they sojourned in the land of Canaan and in the land of Egypt, was four hundred and thirty years."

This rendering, which is confirmed by the Alexandrian manuscript of the Septuagint, makes perfect harmony.

From Deuteronomy 7:6-8 we learn that when the Lord brought the Israelites out of Egypt, and made the promise recorded in Exodus 19:3-6, it was simply in keeping with the promise made to their fathers. The fact that the conditions of the two promises were the same, (Compare Genesis 26:5 and Exodus 19:5) harmonizes with this statement.

Signs of the Times, June 4, 1885--Lesson for the Pacific Coast - July 4--Genesis 15, 17; Exodus 19:3-6.

E.J. Waggoner

Chapter 26 - The Promised Land

1. When the Lord brought the children of Israel out of Egypt, what promise did He make them? "And Moses went up unto God, and the Lord called unto him out of the mountain, saying, Thus shall you say to the house of Jacob, and tell the children of Israel; You have seen what I did unto the Egyptians, and how I bore you on eagles' wings, and brought you unto myself. Now therefore, if you will obey my voice indeed, and keep my covenant, then you shall be a peculiar treasure unto me above all people: for all the earth is mine: And you shall be unto me a kingdom of priests, and a holy nation. These are the words which you shall speak unto the children of Israel." (Exodus 19:3-6)

2. Of what promise was this a continuation? "For you are a holy people unto the Lord your God; the Lord your God has chosen you to be a special people unto himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because you were more in number than any people; for you were the fewest of all people: But because the Lord loved you, and because He would keep the oath which He had sworn unto your fathers, has the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt." (Deuteronomy 7:6-8)

3. Into what land were they to be brought? "And I will give unto you, and to your seed after you, the land wherein you are a stranger, all the land of Canaan, for an everlasting possession; and I will be their God." (Genesis 17:8)

4. Who led them into this land? "Now after the death of Moses the servant of the Lord it came to pass, that the Lord spoke unto Joshua the son of Nun, Moses' minister, saying, Moses my servant is dead; now therefore arise, go over this Jordan, you, and all this people, unto the land which I do give to them, even to the children of Israel. Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses. From the wilderness and this Lebanon even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea toward the going down of the sun, shall be your coast. There shall not any man be able to stand before you all the days of your life: as I was with Moses, so I will be with you: I will not fail you, nor forsake you. Be strong and of a good courage: for unto this people shall you divide for an inheritance the land, which I swore unto their fathers to give them. ... Pass through the host, and command the people, saying, Prepare victuals; for within three days you shall pass over this Jordan, to go in to possess the land, which the Lord your God gives you to possess it." (Joshua 1:1-6,11)
 
5. To whom did the Lord say He had sworn to give the land which Joshua was to divide among the people? "Be strong and of a good courage: for unto this people shall you divide for an inheritance the land, which I swore unto their fathers to give them." (Joshua 1:6)

6. Cite the passages in which the promise was made to the fathers.

• Genesis 12:1-3
• Genesis 13:14-17
• Genesis 15:1-16
• Genesis 17:1-8
• Genesis 22:15-18
• Genesis 26:1-5
• Genesis 28:10-15

7. Since the promise was made to Abraham, Isaac, and Jacob in person, could the possession of the land by their descendants be a fulfillment of that promise? It evidently could not.

8. In making the promise to Abraham, what had the Lord said his seed should possess? "That in blessing I will bless you, and in multiplying I will multiply your seed as the stars of the heaven, and as the sand which is upon the sea shore; and your seed shall possess the gate of his enemies." (Genesis 22:17)

9. Was this fulfilled when Joshua led the Israelites into Canaan? "Yet the children of Manasseh could not drive out the inhabitants of those cities; but the Canaanites would dwell in that land. Yet it came to pass, when the children of Israel were waxen strong, that they put the Canaanites to tribute; but did not utterly drive them out." (Joshua 17:12-13)

10. What is Paul's testimony on this point? "For if Jesus [margin, that is, Joshua] had given them rest, then He would not afterward have spoken of another day." (Hebrews 4:8)

11. Where do we find that "other day" mentioned? "The stone which the builders refused is become the head stone of the corner. This is the Lord's doing; it is marvelous in our eyes. This is the day which the Lord has made; we will rejoice and be glad in it." (Psalm 118:22-24)

12. What day was it of which David spoke? "For He said, I have heard you in a time accepted, and in the day of salvation have I succored you: behold, now is the accepted time; behold, now is the day of salvation." (2 Corinthians 6:2)

13. Since another day was spoken of, what does Paul concede? "There remains therefore a rest to the people of God." (Hebrews 4:9)

14. Who is it that leads the people into the true rest? "Come unto me, all you that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and you shall find rest unto your souls." (Matthew 11:28-29)

15. And who are they who are Christ's? "And if you be Christ's, then are you Abraham's seed, and heirs according to the promise." (Galatians 3:29)

16. Then through whom is the promise to Abraham and his seed fulfilled?--Signs of the Times, June 11, 1885--Lesson for the Pacific Coast - July 11--Exodus 19:3-6

E.J. Waggoner

Chapter 27 - The Two Covenants

1. When God was about to speak the law to Israel, of what did He tell Moses to remind them? "Tell the children of Israel; You have seen what I did unto the Egyptians, and how I bore you on eagles' wings, and brought you unto myself." (Exodus 19:3-4)

2. What covenant did He propose to make with them? "Now therefore, if you will obey my voice indeed, and keep my covenant, then you shall be a peculiar treasure unto me above all people: for all the earth is mine: And you shall be unto me a kingdom of priests, and a holy nation. These are the words which you shall speak unto the children of Israel." (Exodus 19:5-6)

3. What is a covenant? "A mutual agreement of two or more persons or parties, in writing and under seal, to do or to refrain from some act or thing; a contract."--Webster

4. When Moses told the people what the Lord had proposed, what did they say? "And all the people answered together, and said, All that the Lord has spoken we will do. And Moses returned the words of the people unto the Lord." (Exodus 19:7-8)

5. In the covenant which the Lord proposed to make with Israel what did He say that they were to do? "Now therefore, if you will obey my voice indeed, and keep my covenant..." (Exodus 19:5)

6. What was His covenant which they were to keep as their part of the mutual agreement or covenant between Him and them? "And He declared unto you His covenant, which He commanded you to perform, even ten commandments; and He wrote them upon two tables of stone." (Deuteronomy 4:13)

7. What relation did the ten commandments bear to the covenant made between God and the children of Israel? As seen by the last text quoted, the ten commandments were the "covenant" to which the Lord referred, when in proposing a covenant with Israel, He said,
"If you will obey my voice indeed, and keep my covenant...

The ten commandments were termed God's covenant before the covenant was made with Israel. They were not an agreement made, but something which God commanded them to perform, and He promised them something, provided they would keep them." (Exodus 19:5)

Thus the ten commandments--God's covenant--became the basis of the covenant made between Him and Israel. The ten commandments, in all their details, are "all these words," concerning which the covenant was made (Exodus 24:8).

8. After God had spoken His law (the "covenant which He commanded," Exodus 20:3-17), did He continue speaking to the people? "And He added no more. And he wrote them in two tables of stone, and delivered them unto me." (Deuteronomy 5:22)

9. What was the nature of the instruction afterward given to Moses (Exodus 20:22 to close of Exodus 23)? It was a practical application or explanation of the ten commandments, so that the people might be able better to understand what was involved in the keeping of them.

The reference to the altar--how it should be built, and how approached--in Exodus 20:24-26, simply shows the care that God would have taken in His worship.

In Exodus 23:14-19 we have other commandments also concerning worship.

10. When Moses came and told the people all the words of the Lord, and they promised to be obedient, (Exodus 24:3) what did Moses then do, that there might be no misunderstanding? "And Moses wrote all the words of the Lord, and rose up early in the morning, and built an altar under the hill, and twelve pillars, according to the twelve tribes of Israel. ... And he took the book of the covenant, and read in the audience of the people." (Exodus 24:4,7)

11. When the people had again heard the words of the Lord, and again promised obedience (verse 7), what was done to ratify the covenant which had thus been made? "And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord has made with you concerning all these words." (Exodus 24:8) "... and sprinkled both the book and all the people, Saying, This is the blood of the testament which God has enjoined unto you." (Hebrews 9:19-20)

Note: We have here the complete account of the making of the first covenant. It consisted of a promise of obedience to the ten commandments, on the part of the children of Israel, and the statement by the Lord of what He would do for them provided they obeyed His voice.

12. Is the covenant made at Sinai the only covenant which God made with Israel? "Behold, the days come, says the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they broke, although I was a husband unto them, says the Lord." (Jeremiah 31:31-32)

13. What comparison does God make between the two covenants? "But now has He obtained a more excellent ministry, by how much also He is the mediator of a better covenant, which was established upon better promises. For if that first covenant had been faultless, then should no place have been sought for the second." (Hebrews 8:6-7)

14. In what respect was the first covenant faulty? It must have been faulty in the very particulars wherein the second was better, namely, in the promises, as seen by last part of verse 6: "... He [Christ] is the mediator of a better covenant, which was established upon better promises." (Hebrews 8:6)

15. What are the promises of the new covenant? "For this is the covenant that I will make with the house of Israel after those days, says the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest." (Hebrews 8:10-11) "For I will forgive their iniquity, and I will remember their sin no more." (Jeremiah 31:34)

16. Are these promises stated in the order of their fulfillment? It is evident that in Jeremiah 31:33-34, where the promises of the new covenant are more fully stated than in Hebrews 8:10-11, those promises are not stated in the regular order of their fulfillment; because forgiveness of sins is mentioned last, whereas it must necessarily precede the writing of the law in the heart. The order is as follows:

1. Forgiveness of sins;
2. Putting the law in the inward parts, and writing it in the heart;
3. Remembering sin no more, or blotting out of sin; and
4. Translating the people to the heavenly Jerusalem, where all shall see and know the Lord. (See Isaiah 54:11-13; Revelation 21:2-4)

17. In the first covenant, to what was Israel's promise really equivalent? In the first covenant the people promised to keep all the commandments of God, so as to be worthy of a place in His kingdom. This was a virtual promise to make themselves righteous; for God did not promise to help them. But Christ says, "Without me, you can do nothing." (John 15:5) And the prophet says, "All our righteousnesses are as filthy rags." (Isaiah 64:6) The only perfect righteousness is God's righteousness, and that can be obtained only through faith in Christ. (See Romans 3:20-26) The only righteousness that will insure us an entrance into the kingdom of God, is: "the righteousness which is of God by faith." (Philippians 3:9) Of those who shall inherit the kingdom of God, the Lord says, "Their righteousness is of me;" (Isaiah 54:17) And the prophet says of Christ, when He has taken His place as king over all the true Israel, "This is His name whereby He shall be called, the Lord our Righteousness." (Jeremiah 23:6)

18. Yet what must be done in order to have eternal life? "If you will enter into life, keep the commandments." (Matthew 19:17; See also Revelation 22:14)

19. Then how could ancient Israel have any chance for eternal life? "How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? And for this cause He is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance." (Hebrews 9:14-15)

Note: The fact that Christ, as mediator of the second covenant, died for the remission of the transgressions that were under the first covenant, shows that there was no forgiveness by virtue of that first covenant.

20. How alone can the good works required by the law be manifested in the lives of men? "See John 15:4-5; Philippians 2:13; Ephesians 2:10; Hebrews 13:20-21; 1 Corinthians 15:10; Galatians 2:20)

21. In order to have God make us "perfect in every good work to do His will," what must be our position? "Submit yourselves therefore to God, resist the Devil, and he will flee from you." (James 4:7) "Neither yield your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God." (Romans 6:13)

22. What is said of the law in the second, or new covenant? "I [the Lord] will put my law in their inward parts, and write it in their hearts." (Jeremiah 31:33)

23. Since no such promise was made in the old covenant, (See Exodus 19:5-8; 24:3-7) were not the promises of the new covenant much "better" than those of the old?

24. When and how was the second covenant ratified? By the death of Christ: "And He shall confirm the covenant with many for one week: and in the midst of the week He shall cause the sacrifice and the oblation to cease." (Daniel 9:27) "For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator lives." (Hebrews 9:16-17)

25. Then how could the Israelites, or any people before the first advent, derive any benefit from it? By faith in the promised Redeemer: "For when God made promise to Abraham, because He could swear by no greater, he swore by himself, ... For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to show unto the heirs of promise the immutability of His counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and steadfast, and which enters into that within the veil; Where the forerunner is for us entered, even Jesus, made a high priest forever after the order of Melchisedec." (Hebrews 6:13,16-20) "(As it is written, I have made you a father of many nations,) before Him whom he believed, even God, who quickens the dead, and calls those things which be not as though they were." (Romans 4:17)

26. How and in whom was the covenant with Abraham confirmed? In Christ: "For when God made promise to Abraham, because He could swear by no greater, he swore by himself, ... For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to show unto the heirs of promise the immutability of His counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and steadfast, and which enters into that within the veil; Where the forerunner is for us entered, even Jesus, made a high priest forever after the order of Melchisedec." (Hebrews 6:13,16-20) "And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect." (Galatians 3:17)

27. Is there anything in the second covenant that was not in the Abrahamic covenant? "And if you be Christ's, than are you Abraham's seed, and heirs according to the promise. ..  Even as Abraham believed God, and it was accounted to him for righteousness. Know you therefore that they which are of faith, the same are the children of Abraham. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In you shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham." (Galatians 3:29,6-9)

Note: None should allow themselves to be confused by the terms first covenant and second covenant. While the covenant made at Sinai is called "the first covenant," it is by no means the first covenant that God ever made with man. Long before that He made a covenant with Abraham, and He also made a covenant with Noah, and with Adam.

Neither must it be supposed that the first or old covenant existed for a period of time as the only covenant with the people before the promise of the second or new covenant could be shared. If that had been the case, then during that time there would have been no pardon for the people.

What is called the "second covenant" virtually existed before the covenant was made at Sinai; for the covenant with Abraham was confirmed in Christ, (Galatians 3:17) and it is only through Christ that there is any value to what is known as the second covenant. There is no blessing that can be gained by virtue of the second covenant, that was not promised to Abraham. And we, with whom the second covenant is made, can share the inheritance which it promises, only by being children of Abraham. To be Christ's is the same as to be children of Abraham; (Galatians 3:29) all who are of faith are the children of Abraham, and share in his blessing;(Galatians 3:7-9) and since no one can have anything except as children of Abraham, it follows that there is nothing in what is called the second covenant that was not in the covenant made with Abraham.

The second covenant existed in every feature long before the first, even from the days of Adam. It is called "second" because both its ratification by blood and its more minute statement, were after that of the covenant made at Sinai. More than this, it was the second covenant made with the Jewish people. The one from Sinai was the first made with that nation.

28. Then why was the covenant made at Sinai? The Lord was just giving His law. The promise of the Israelites to keep it perfectly, and their failure; brought them face to face with the consequences of violating the law of God. The consciousness of guilt, and a sense of its consequences, would be much more forcibly impressed upon their minds than if they had not made the promise which they did.

And being thus brought face to face with their sin, and realizing its full enormity, they would be driven to the only source of help, ample provision for which had been made in the covenant with their father Abraham.

Thus it might be said that the first covenant was made in order to bring the second covenant (all the terms of which were the Abrahamic covenant) into bolder relief, and to secure its acceptance by the people.

Notes:

When it is demonstrated that the first covenant--the Sinaitic covenant--contained no provisions for pardon of sins, some will at once say, "But they did have pardon under that covenant."

The trouble arises from a confusion of terms. It is not denied that under the old covenant, i.e., during the time when it was specially in force, there was pardon of sins, but that pardon was not offered in the Old Covenant, and could not be secured by virtue of it. The pardon was secured by virtue of something else, as shown by Hebrews 9:15.

Not only was there the opportunity of finding free pardon of sins, and grace to help in time of need, during the time of the old covenant, but the same opportunity existed before that covenant was made, by virtue of God's covenant with Abraham, which differs in no respect from that made with Adam and Eve, except that we have the particulars given more in detail.

We see, then, that there was no necessity for provisions to be made in the Sinaitic covenant for forgiveness of sins. The plan of salvation was developed long before the gospel was preached to Abraham, (Galatians 3:8) and was amply sufficient to save to the uttermost all who would accept it. The covenant at Sinai was made for the purpose of making the people see the necessity of accepting the gospel.

Hebrews 9:1 is a text that hinders many from seeing that all God's blessings to man are gained by virtue of the second covenant, and not by the first. That text reads: "Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. (Hebrews 9:1)

This, together with the fact that when men complied with these ordinances of divine service, they were forgiven, (Leviticus 4) seems to some conclusive evidence that the old covenant contained the gospel and its blessings. But forgiveness of sins was not secured by virtue of those offerings, "for it is not possible that the blood of bulls and of goats should take away sins." (Hebrews 10:4)

Forgiveness was obtained only by virtue of the promised sacrifice of Christ, (Hebrews 9:15) the mediator of the new covenant, their faith in whom was shown by their offerings. So it was by virtue of the second or new covenant that pardon was secured to those who offered the sacrifices provided for in the ordinances of divine service connected with the old or first covenant.

Moreover, those "ordinances of divine service" formed no part of the first covenant. If they had, they must have been mentioned in the making of that covenant; but they were not. They were connected with it, but not a part of it. They were simply the means by which the people acknowledged the justice of their condemnation to death for the violation of the law which they had covenanted to keep, and their faith in the mediator of the new covenant.

In brief, then, God's plan in the salvation of sinners, whether now or in the days of Moses, is:

1. The law sent home emphatically to the individual, to produce conviction of sin, and thus to drive the sinner to seek freedom;

2. Then the acceptance of Christ's gracious invitation, which was extended long before, but which the sinner would not listen to; and lastly,

3. Having accepted Christ, and being justified by faith, the manifestation of the faith, through the ordinances of the gospel, and the living of a life of righteousness by faith in Christ.--Written for Bible Readings for the Home Circle, 1899--Exodus 19:3-8; 24:4-8

E.J. Waggoner

Chapter 28 - Ten Commandments

The lesson for this week covers the first four commandments. Our notes must be merely suggestive, as each one of the commandments furnishes ample material for an entire lesson.

Before entering upon the lesson proper, the student should read carefully the 19th chapter of Exodus, where we have an account of the circumstances attending the giving of the law. These were of the utmost grandeur and impressiveness.

The Lord came down upon Sinai amid fire and smoke, (Exodus 19:18; Deuteronomy 4:11-12) accompanied by His angels, (Deuteronomy 33:2; Psalm 68:17) and not only the mountain but the earth shook when God spoke. (Exodus 19:18; Psalm 68:7-8; Hebrews 12:25-26) The circumstances attending the giving of the law were calculated to impress the people with a sense of the power and majesty of God, and, consequently, of the sacredness of His law.

The Introduction

"And God spoke all these words, saying, I am the Lord your God, which have brought you out of the land of Egypt, out of the house of bondage." (Exodus 20:1-2)

Here God identifies himself. He is the God that brought them forth from bondage. In giving His law, He makes himself known as their Redeemer. When He sent Moses to call them from bondage, He made himself known to them as "the God of Abraham, the God of Isaac, and the God of Jacob;" (Exodus 3:15) and He also declared His name to be, "I Am That I Am." (Exodus 3:14)

This was a declaration that He is the living God, the self-existent One, the Creator of all things. So when from the mount God made himself known to the assembled multitude as the one who had brought them out of Egypt, it would recall the fact that He is the self-existent Creator, who has a right to make and enforce laws. It would also recall His power as manifested in their behalf.

The First Commandment

"You shall have no other gods before me." (Exodus 20:3)

This was placed at the head because it is the foundation of everything. We may say that all the rest of the law is summed up in this first commandment. For having no other gods before the true God, means sincere heart worship of Him, and perfect worship of God means obedience to all His requirements.

The first four commandments embody our duty to God, and the last six our duty to man. But the last six are secondary to the first four, since love to God is first. Love to God necessarily presupposes love to man; "For he that loves not his brother whom he has seen, how can he love God whom he has not seen?" (1 John 4:20) Paul says that "there be gods many and lords many. (1 Corinthians 8:5)

A god is an object of worship. Worship is reverence; one worships whatever his thoughts center upon. As everyone must think, and must have some object toward which his thoughts and efforts are directed, so everyone must have some god. If it is not the living God, it is some god in his stead. Some trust in riches; (1 Timothy 6:17; Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who gives us richly all things to enjoy) such make money their god. "If I have made gold my hope, or have said to the fine gold, You are my confidence; If I rejoiced because my wealth was great, and because my hand had gotten much; If I beheld the sun when it shined, or the moon walking in brightness; And my heart has been secretly enticed, or my mouth has kissed my hand: This also were an iniquity to be punished by the judge: for I should have denied the God that is above." (Job 31:24-28)

In Colossians 3:5, also Ephesians 5:5, covetousness is declared to be idolatry. The covetous man's mind is absorbed in the contemplation of some earthly object, which shuts out thoughts of God. It is not the rich alone who become idolaters by trusting in uncertain riches instead of the living God, for a poor man may make gold his hope, and long for it to the exclusion of every other object of thought, and thus he is an idolater.

Others worship appetite and the baser passions. Paul speaks of some "whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things." (Philippians 3:19)

There are thousands in so-called Christian lands whose principal thought is, "What shall we eat?" or, "What shall we drink?"

Thousands have let liquor deprive them of their hope of eternal life. Thousands who use the filthy weed tobacco, when they learn that God requires purity of flesh as well as of spirit, (2 Corinthians 7:1; Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God) have said, "Well, I can't give up my tobacco." Thus they have made a god of a pipe, or a plug of tobacco. Is not such idolatry fully as debasing as the crocodile worship of the Egyptians? But we have not space to pursue this subject further. Suffice it to say that the first commandment forbids anything that is not done to the glory of God.

Second Commandment

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

This commandment does not, as many suppose, forbid the simple making of pictures or statuary. It does not forbid the use of postage-stamps or coins having the mark of some Government. No mechanical art could be carried on without making something that is like something else, and the commandment does not forbid this.

What the commandment does forbid is the making of any image for the object of worship. The Catholic Church has omitted the second commandment from the list, claiming that it is the same as the first. But this is an error and is done simply that they may seem to have Bible authority for image worship. When Catholics are charged with worshiping images, as, for instance, images of Christ, they reply that they do not worship the image, but the One who is represented by it. That is just what is forbidden by the second commandment.

Ancient heathenism originated in the same way,--God was thought to be represented by certain images, while the people knew that the images themselves were not God. This was the case with the Israelites when they made the golden calf. (See also Acts 17:29) But such worship necessarily soon degenerated into the worship of the images. Making a graven or molten image, and putting it in a secret place, was one of the things against which a curse was pronounced. "Cursed be the man that makes any graven or molten image, an abomination unto the Lord, the work of the hands of the craftsman, and puts it in a secret place. And all the people shall answer and say, Amen." (Deuteronomy 27:15)

The second commandment manifests God's love and mercy. This shows that the law of God is a law of love. God gave His law in love, as we read: "The Lord came from Sinai, and rose up from Seir unto them; He shined forth from Mount Paran, and He came with ten thousands of His saints; from His right hand went a fiery law for them. Yea, He loved the people." (Deuteronomy 33:2-3)

As it is a law of love, so obedience to it is the test of love on our part: "For this is the love of God, that we keep His commandments." (1 John 5:3)

In the second commandment we have a refutation of the charge that the law was designed to be merely temporary. The iniquity of the fathers is, as a natural consequence, visited upon the children unto the third and fourth generation, but the mercy of God is to be shown unto thousands of generations of them that love God and keep His commandments. "Know therefore that the Lord your God, He is God, the faithful God, which keeps covenant and mercy with them that love Him and keep His commandments to a thousand generations." (Deuteronomy 7:9)

The world has not yet stood even half of a thousand generations, and so the commandments of God are still the test of loyalty to the Creator.

Third Commandment

"You shall not take the name of the Lord your God in vain; for the Lord will not hold him guiltless that takes His name in vain." (Exodus 20:7)

This commandment forbids not only what is called "profane swearing," that is, the use of blasphemous oaths, but all irreverence. Substitutes for oaths which contain the name of God are condemned equally with the oaths themselves. By this commandment all "by-words" and unnecessary expletives, are forbidden.

This commandment may be violated even in worship. The unnecessary or vain use of titles belonging to Deity in prayer or exhortation, is taking the name of God in vain. Those who regard this commandment will not use the name of the Creator except when it is absolutely necessary, and then only with great reverence. The repetition of profane expressions which others have used, is also a violation of the commandment. In Psalm 138 we read: "You have magnified your word above all your name." (Psalm 138:2)

Then irreverence for God's word, and disobedience of His commandments, are both violations of the third commandment. Perversion of Scripture, and the quoting of texts in jest or to give point to a joke, are gross violations of this commandment.

Still further, this commandment enjoins reverence for places of worship. The sanctuary of old was a sacred place where God's name was. "But at the place which the Lord your God shall choose to place His name in, there you shall sacrifice the passover at even, at the going down of the sun, at the season that you came forth out of Egypt." (Deuteronomy 16:6)

To act irreverently in the sanctuary is to dishonor God. When the children of Israel were in captivity, God promised that He would be to them "a little sanctuary." (Ezekiel 11:16)

This was equivalent to the promise recorded in: "For where two or three are gathered together in my name, there am I in the midst of them." (Matthew 18:20)

Now a place that is sacred because of God's presence, should be regarded with reverence; and irreverent conduct in such a place is showing disrespect to God; and disrespect to God is a violation of the third commandment, and of the first as well.

Fourth Commandment

"Remember the Sabbath day, to keep it holy. Six days shall you labor, and do all your work; But the seventh day is the Sabbath of the Lord your God; in it you shall not do any work, you, nor your son, nor your daughter, your manservant, nor your maidservant, nor your cattle, nor your stranger that is within your gates; For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it." (Exodus 20:8-11)

On this commandment we have space for only a few points, whereas pages might be written. It is not because the commandment is obscure that so much might be written upon it, but because it is so comprehensive, and because so many people, either willfully or through wrong education, misinterpret its plain terms. We ask the student to note these points:

The Sabbath-day is the seventh day. Since the Sabbath is to be remembered, that is, it is of constant recurrence, it follows that "the seventh day" means the seventh day of a period of seven days. Hence it must mean the seventh day of the week. That this is so will be seen by comparing Luke 23:54-56; 24:1, where the Sabbath-day "according to the commandment" is the day before the first day of the week, and is, consequently, the seventh day of the week.

It is contended by some that the commandment does not enjoin rest on a specific seventh day, but on any day that has been preceded by six days of labor. This matter can be readily settled. In Exodus 16 we have the account of the fall of the manna, where the terms "sixth day" and "seventh day" are employed. Now it is very evident that in this place the sixth day means the sixth day of the week, and the seventh day, the seventh day of the week. There is nobody who imagines that the Israelites were left to choose the day of their rest, or that the manna would keep over one day for one family or tribe, and would spoil at the same time for another family or tribe who might not have had the same day of rest. Thus, since the terms "sixth day" and "seventh day" refer to the week in this instance, they certainly must mean the same thing in the fourth commandment.

Further; all admit that it is necessary that there should be uniformity in the observance of the Sabbath. If each one were to choose the day that pleased him, there would be confusion. But how could this uniformity be secured? Not by the dictum of any man, for there is no man whose authority all men would recognize. God alone has authority in matters pertaining to morals, and He alone could direct which day shall be observed as the Sabbath. This He has done. "The seventh day is the Sabbath of the Lord your God." (Exodus 20:10)

From the part of the commandment just quoted, it appears that the Sabbath--which is the name of the seventh day of the week--is the Lord's day. In Isaiah 58:13 the Lord calls it His "holy day," and in Mark 2:28 Christ declares himself to be Lord of the Sabbath. He was speaking to the Jews of the day which they observed; hence it is the seventh day of the week which is the Lord's day.

This shows us the impropriety of calling the seventh day "the Jewish Sabbath." There is not, and never was, anything Jewish about it; it is the Lord's. But someone may say that it was given to the Jews, and they were required to keep it. So God made himself known to the Jews, (Exodus 3:13-16) and declared himself to be their God; and they were required to worship Him. But we do not therefore call Jehovah the Jewish God. He is the God of the Gentiles as well as of the Jews. "Therefore by the deeds of the law there shall no flesh be justified in His sight: for by the law is the knowledge of sin." (Romans 3:20)

And since He is the God of the Gentiles, just the same as He is the God of the Jews, He requires the Gentiles to keep the same commandments that He imposes on the Jews. And He promises rich blessings to the Gentiles who shall keep His Sabbath.
"Also the sons of the stranger, that join themselves to the Lord, to serve Him, and to love the name of the Lord, to be His servants, every one that keeps the sabbath from polluting it, and takes hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon my altar; for my house shall be called a house of prayer for all people." (Isaiah 56:6-7)--Signs of the Times, May 26, 1887--Notes on the International Lesson, June 12--Exodus 20:1-11

E.J. Waggoner

The International Sunday-school lesson for June 12 is on the first four commandments, and it is interesting to note the different reasons which different lesson commentators give for keeping the first day of the week instead of the seventh day, as enjoined by the fourth commandment. Dr. Alexander McLaren, of Manchester, England, has an article in the Sunday School Times, in which he says:

We have not the Jewish Sabbath nor is it binding on us. But as men we ought to rest, and resting, to worship on one day of the week. The unwritten law of Christianity molding all outward forms by its own free spirit, gradually, and without premeditation, slid from the seventh to the first day, as it had clear right to do.

This is about the best statement of the case that we have yet seen. It is a truth that "we have not the Jewish Sabbath" and that it is not binding upon us, because the fourth commandment knows nothing of any such Sabbath. The Sabbath which we have, and which the fourth commandment enjoins upon us, is the Sabbath of the Lord, which is the seventh day of the week.

But what we wish to call especial attention to is the aptness with which the writer describes the change from the seventh day to the first. The law of God did not change, but "the unwritten law of Christianity," which is another term for the natural inclinations of professed Christians, "gradually, and without premeditation, slid from the seventh to the first day."

That's just it; that sentence describes the case as well as a whole volume could. There was no commandment for the change, but the people gradually slid over onto the first day of the week. In so doing, they clearly slid away from the commandment, which they had no right to do. If they had heeded the commandment, as they ought to have done, they would not have slid; for Inspiration describes the righteous man thus: "The law of his God is in his heart; none of his steps shall slide." (Psalm 37:31)

When men let go of the commandments of God, they are sure to slide.--A Good Description
Signs of the Times, June 9, 1887

E.J. Waggoner

Chapter 29 - The Royal Law (June 1902)

The Apostle Peter in an Epistle that all Christians like to believe is addressed to them, and which we are sure does speak to us, because it contains living words, even "the Word of God, which lives and abides for ever," (1 Peter 1:23) says: "You are a chosen generation, a royal priesthood, a holy nation, a peculiar people." (1 Peter 2:2)

God's people are a royal people, because they are children of the Great King. God is the King of kings; He reigns over kings, and has no subject of lower rank than king. All His subjects are members of His own family; they are His own children; hence they are a kingly race, a royal people.

Now it is fitting that a royal people should have a royal law, and this God's people have. The Apostle James, writing to those who have "the faith of our Lord Jesus Christ, the Lord of glory," (James 2:1) says, "If you fulfill the royal law according to the scripture, You shall love your neighbor as yourself, you do well." (James 2:8)

This royal law, given by the King of kings, is what God's loyal and royal people are to keep. They are to fulfill it even as Christ fulfilled it. But this that is quoted by the Apostle James is but a portion of the law. By the words of Christ we find that it is but one-half of it; for we read the following question and answer: "Master, which is the great commandment in the law? Jesus said unto him, You shall love the Lord your God with all your heart, and with all your soul and with all your mind. This is the first and great commandment. And the second is like unto it, You shall love your neighbor as yourself. On these two commandments hang all the law and the prophets." (Matthew 22:36-40)

Since the words, "You shall love your neighbor as yourself" are a royal law, and are but the second portion of one great law, we know that the whole is the royal law of God for His royal people. Our study this week pertains only to the first portion of the law; next week we shall consider the second branch.

God's law cannot be too often read, and there are no other words equal to them which God speaks with His own voice amid such awful scenes as will never be paralleled until Christ comes in the clouds of heaven, to save His people, and therefore we print them here: "And God spoke all these words, saying, I am the Lord your God, which have brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before me. You shall not make unto you any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: You shall not bow down yourself to them, nor serve them: for I the Lord your God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. You shall not take the name of the Lord your God in vain; for the Lord will not hold him guiltless that takes His name in vain. Remember the Sabbath day, to keep it holy. Six days shall you labor, and do all your work: But the seventh day is the Sabbath of the Lord your God; in it you shall not do any work, you, nor your son, nor your daughter, your manservant, nor your maidservant, nor your cattle, nor your stranger that is within your gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it." (Exodus 20:1-11) "These words the Lord spoke ... in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice." (Deuteronomy 5:22)

They are the first portion of what is emphatically the royal law. Many articles would not be sufficient to set forth all the details of these commandments, taking them one by one, for the commandment is exceeding broad, (Psalm 119:96) and we have half of the law before us; hence we can do but little more than merely refer to it. If anybody wishes to enquire particularly concerning any feature we shall be glad to answer; but let each one note these words of Christ: "If any man wills to do His [God's] will, he shall know of the teaching." (John 7:17)

That the law of God is His will, is shown by the Apostle Paul in Romans 2:17-18, where he says that the one who knows the will of God is the one who is "instructed out of the law." If anyone, therefore, is willing to keep God's law, he has the promise of Jesus Christ that he shall know all His teaching. Truly it is a royal road to learning. "The law is spiritual," (Romans 7:14) and the Spirit is given us, to guide us into all truth. "Howbeit when He, the Spirit of truth, is come, He will guide you into all truth: for He shall not speak of himself; but whatsoever He shall hear, that shall He speak: and He will show you things to come." (John 16:13)

Here is what a great king of old said of this law: "The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring for ever; the judgments of the Lord are true and righteous altogether. More to be desired are they than gold, yea, than much fine gold; sweeter also than honey and the honeycomb. Moreover by them is your servant warned; and in keeping of them there is great reward." (Psalm 19:7-11) He also said, "O how love I your law! it is my meditation all the day." (Psalm 119:97)

Can each one who reads this say the same? Have you, like him, made haste to keep God's commandments? We have seen that those who keep this law are a royal people; and it is plain that those who do not are not of the royal family; for: "If you have respect of persons you commit sin, and are convinced of [by] the law as transgressors. For He that said, Do not commit adultery, said also, Do not kill. Now if you commit no adultery, yet if you kill, you are become a transgressor of the law;" (James 2:9) and there is a vast difference between a transgressor of law and a king.

The apostle's reasoning applies as well to any other commandments as to those he mentioned. For example, "He that said, You shall not kill, said also, You shall not take the name of the Lord your God in vain. Now if you do not kill, yet if you are profane or irreverent, you are convicted by the law as a transgressor." Or, again: "He that said, You shall not take the name of the Lord your God in vain, said also, Remember the Sabbath day, to keep it holy. Now if you do not swear, yet if you profane God's rest day, you are a transgressor of the royal law; you are acting contrary to the rules of God's family, and so disclaiming relationship with Him."

Would it not be well to recall the exhortation, "Examine yourselves, whether you be in the faith; prove your own selves." (2 Corinthians 13:5)

It is possible that some readers of these lines have unconsciously been trampling some portion of God's holy law under foot. Do not run any risk. Do not rest in uncertainty. "What is written in the law? how do you read?" (Luke 10:26)

You cannot afford to have the slightest doubt in regard to this matter. If there is any deviation in your life from the plain letter of God's law, do not flatter yourself that you are obeying its Spirit. For while the letter kills, and the Spirit gives life, you must not think to find life in departure from the law of life. The Spirit is not opposed to the letter, or separate from, but resides in it, quickening it into life.

If you find that you are not keeping all of God's law just as He commanded, do not think that you can do it yourself; and, above all, do not make the mistake of excusing your shortcoming by saying that since you are not saved by works you are absolved all from any duty with respect to it. Our righteousness cannot save us; but our unrighteousness can destroy us. Only the righteousness--the right-doing, the commandment-keeping,--of Christ can save us; but His obedience to the law must be in us, not apart from us. We are "saved by His life" (Romans 5:10) in us, and His life was characterized by a perfect obedience to the law; and that same perfect obedience must be in us. "By the obedience of One shall many be made righteous." (Romans 5:19)

Notice it is not by the obedience of One that many are allowed to do is they please, and to transgress the law; but by Christ's obedience we are to be made righteous. Through Him the righteousness of the law is to be fulfilled in us. "For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." (Romans 8:3-4)

What more need we say? We have sinned, but God is ready to forgive us, and to cleanse us from all unrighteousness--to make us righteous. "All have sinned, and come short of the glory of God; Being justified [made righteous] freely by His grace through the redemption that is in Christ Jesus." (Romans 3:23)

His promise is to send His Spirit to put His law in our inward parts, and to write it in our hearts, so that we can both remember it and do it. "But this shall be the covenant that I will make with the house of Israel; After those days, says the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people." (Jeremiah 31:33)

Let us then yield to His Spirit, praying with new fervor and enlarged understanding, "Your will be done, as in heaven, so one earth," (Luke 11:2) even in me.--Present Truth, June 26, 1902--Exodus 20:1-14

E.J. Waggoner

Chapter 30 - The Days of Creation

In the notes on the current International Sunday-school Lesson, we find the following comment on the expression, "For in six days the Lord made heaven and earth, etc.:" (Exodus 20:11)

"Not in six periods of twenty-four hours; for during the first three, when the sun was not made, there were no such twenty-four-hour days. But divine days (doubtless long periods), beginning from the darkness, and going on with the dawn, or beginning, and to their full maturity."

The writer thinks that the only reason why the days of creation were not twenty-four-hour days was because (as he says) the sun was not created till after the third was passed. That would imply that after the sun was created the days might be literal days. But if the remaining days were literal days, the first then must have been literal also.

Now it is a matter of fact that the sun was made to rule the day; and it would be doing gross violence to the language to say that the word day in Genesis 1:16 means anything different from what it does in every other place where it occurs in the same chapter. But the sun does not rule an indefinite period of time, but simply a twenty-four-hour day. Hence, the days of creation were literal days such as we are familiar with, of which it takes seven to make a week.

Moreover, the first three days were days of twenty-four hours, just the same as the last four, and every day since. The day is not made by the sun, but by the revolution of the earth on its axis, and the earth could revolve even if the sun and moon did not shine. The language indicates that this was the case. There was "the first day," "the second day," and "the third day." Each of these days was composed of a period of darkness succeeded by a period of light, but the sun did not shine. And the sun and moon were made to be light-bearers, to rule the day and night. The sun was made to rule the day. What day? The day which was already formed by the revolution of the earth on its axis, and which could henceforth be more distinctly marked than before.

It is a mistaken idea that the sun was not created till the fourth day. In the beginning God created the heavens and the earth. The sun and moon were created "in the beginning," on the first day, but were not made to be light-bearers until the fourth day. And probably they were not made to assume their present shape until that time.

There is not a single argument that can be deduced to show that the days of creation were not literal days. The obvious meaning of the text requires that they should be so considered. It is a forced an awkward assumption which makes them long periods,--an assumption which was devised by certain devotees of "science falsely so-called," (1 Timothy 6:20) in order to avoid excepting the simple truth of the Bible, and which is followed by certain professors of religion, and in order to avoid keeping the Sabbath of the Lord.--Signs of the Times, May 26, 1887--Exodus 20:11

E.J. Waggoner

Chapter 31 - The Royal Law (July 1902)

Although the law of God is summed up in two great commandments, there is no division in it. "The Lord our God is one Lord," (Deuteronomy 6:4) and His law is one law. Just as there is one life, one mind controlling the two hands of the body with their ten fingers, so the ten commandments into which the two great commandments of the law are divided all together form one word, namely, love: "For all the law is fulfilled in one word, even in this: You shall love your neighbor as yourself." (Galatians 5:14) "Love works no ill to his neighbor: therefore love is the fulfilling of the law." (Romans 13:10)

Jesus named supreme and undivided love to God as the first and great commandment, and: "You shall love your neighbor as yourself," (Matthew 22:39) as the second, like unto it. The Apostle James does not make any invidious dissent when he called this second commandment "the royal law." (James 2:8)

On the contrary, it was to show that the second is equal to the first, being of the same nature. There is no ground in Scripture for the common supposition that "the second table," so-called, pertains only to our duty to man, while the first pertains to our duty to God. It is all the same God, and the last six commandments show our duty to God as clearly as do the first four. Whatever we do, we are to do as unto the Lord. "And whatsoever you do, do it heartily, as to the Lord, and not unto men." (Colossians 3:23)

When Joseph was tempted to violate the seventh commandment, He said, "How can I do this great wickedness, and sin against God?" (Genesis 39:9)

And when David, had been guilty of both murder and adultery, he said to God, "Against You, You only have I sinned, and done this evil in your sight." (Psalm 51:4)

Nothing but a sense of responsibility to God, and love for Him, can keep us in right relationship to our fellow-men. The first and great commandment is, "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind." (Luke 10:27)

This includes the whole being, and all our powers and faculties. Therefore it evidently includes love to our neighbor. That is to say, after loving God with all our heart, soul, strength, and mind, we can have no love aside from this, wherewith to love our neighbor. Therefore love to our neighbor is part of our love to God, and is proof of it; "For he that loves not his brother whom he has seen, how can he love God who he has not seen?" (1 John 4:18)

Let us now take a hasty glance at the commandments comprised in this week's lesson.

Fifth Commandment

"Honor your father and your mother: that your days may be long upon the land which the Lord your God gives you." (Exodus 20:12)

This commandment makes it plain to us that the law pertains to eternity. When God spoke this law He was bringing Israel out of Egypt, in fulfillment of His covenant with Abraham, into the land which He had promised him. Now the promise to Abraham was that he should inherit the world through the righteousness of faith, (Romans 4:13; For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith) and he looked not for an earthly, but for a heavenly country. "But now they desire a better country, that is, a heavenly: wherefore God is not ashamed to be called their God: for He has prepared for them a city." (Hebrews 11:16)

Therefore we know that the land referred to in this commandment is the "new earth, wherein dwells righteousness." (2 Peter 3:13)

This commandment, like each one of the others, is "exceeding broad." (Psalm 119:96)

It includes every act of life. It does not mean merely that little children should be obedient to their parents, but it speaks to old men and youths as well, telling each one not to do a dishonorable thing, but so to act that honor will be reflected on his father and mother, even though they be dead. This fifth commandment, therefore, is equivalent to Christ's words to the young enquirer about the way to eternal life: "If you will enter into life, keep the commandments." (Matthew 19:17)

Sixth Commandment

"You shall not kill." (Exodus 20:13)

Here again we have a commandment that touches every act of life. God is our life, and God is love, and "Love works no ill to his neighbor." (Romans 13:10)

The commandment is therefore not negative, but positive. It teaches us that we should lose no opportunity to do good to our fellow-men. "As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith." (Galatians 6:10)

It teaches us also that we must regard our own life as a sacred gift from God, in fact, as a part of God's own life, and must therefore sacredly guard it. A man has no more right to kill himself than he has to kill his neighbor; and to do anything contrary to the principle of life is to sin against God,--to crucify the Son of God afresh.

Thus this commandment teaches temperance in eating and drinking, and the doing of everything to the glory of God. "Whether therefore you eat, or drink, or whatsoever you do, do all to the glory of God." (1 Corinthians 10:31)

Seventh Commandment

"You shall not commit adultery." (Exodus 20:14)

Whoever is faithful to God cannot be faithless to any creature; so the secret of keeping this commandment is loyalty to God. He makes a covenant with His people, as a husband to them: "Behold, the days come, says the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they broke, although I was a husband unto them, says the Lord." (Jeremiah 31:31-32)

And Paul says that the body of sin, to which we were united, being dead, we are married to another, even to Him that is raised from the dead, that we might bring forth fruit unto God. "Wherefore, my brethren, you also are become dead to the law by the body of Christ; that you should be married to another, even to Him who is raised from the dead, that we should bring forth fruit unto God." (Romans 7:4)

Friendship with the world is enmity against God; and they who are friends of the world are adulteresses. "You adulteresses, know you not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world makes himself an enemy of God." (James 4:4 [RV])

Eighth Commandment

"You shall not steal." (Exodus 20:15)

The Word of God says to all of us: "You are not your own." (1 Corinthians 6:19)

We have been purchased with the life of Christ, and belong wholly to Him. Our life is not our own; none of the things that we possess are our own; all belong to God. When David fled from Saul, and came to the priest, he said to him, "What is under your hand? Give me five loaves of bread in my hand." (1 Samuel 21:3)

We are simply God's stewards; that which we are accustomed to call our own is merely under our hand, for us to take care of it for the Master, and use it in His service. If therefore we use strength and money for our own selfish gratification, we are guilty of embezzlement--of theft.

Is it not evident that whoever looks upon things in this light can never rob his fellow-men? The fear, that is, the love of God, is the one thing that keeps men from evil.

Ninth Commandment

"You shall not bear false witness against your neighbor." (Exodus 20:16)

It is not necessary with this commandment either, to enter into subtle niceties, such as the Rabbis set forth, as to what does or does not constitute a violation of it. "You are my witnesses, says the Lord." (Isaiah 43:10) "He that believes on the Son of God has the witness in himself;" (John 5:10) for believing Christ is receiving Him, (John 1:12; But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name) and thus receiving God. Our sole business in life is to show forth the virtues of Him who has called us out of darkness into His marvelous light. "But you are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that you should show forth the praises of Him who has called you out of darkness into His marvelous light." (1 Peter 2:9)

We are in this world as representatives of God; for in the beginning God placed man on this earth as ruler for Him, to reveal Him to his fellow-men, and especially to the lower orders of creation. A man is a complete man only when God wholly controls him, and his body is but an instrument for the manifestation of the life of God.

He who denies the Lord, refusing to allow His life to control his body, misrepresents Him, and he is moreover a false witness against all human kind, and consequently emphatically a violator of the ninth commandment, in that while professing to be a man, he gives a false representation of what a true man is.

Christ is the Truth; and whoever continually confesses Christ in his flesh, cannot be false to any man. It must be remembered that no one who disbelieves the promises of God is a keeper of this commandment. "He that believes not God has made Him a liar; because he has not believed the record that God gave of His Son." (1 John 5:10)

God's record is that in Christ we have the life that cleanses and saves from all sin. Whoever does not believe this, or does not accept it, which is the same thing, charges God with lying; but God cannot lie, and therefore whoever charges God with lying is himself a liar. Of what use is it to profess to be truthful to our fellow-men, when we are bearing false witness against God? An evil speaker shall not be established in the earth, (Psalm 140:11) but: "The lip of truth shall be established for ever." (Proverbs 12:10)

Therefore, "Believe in the Lord your God, so shall you be established." (2 Chronicles 20:20)

Tenth Commandment

"You shall not covet your neighbor's house, you shall not covet your neighbor's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is your neighbor's." (Exodus 20:17)

This is the last commandment, completing the circle of the law, which ends where it begins, for: "covetousness is idolatry." (Colossians 3:5) "A covetous man ... is an idolater," (Ephesians 5:5) because his longing for earthly possessions shows that he does not trust wholly in God. He is trusting "in uncertain riches, [instead of] in the living God, who gives us richly all things to enjoy." (1 Timothy 6:17)

The tenth commandment embraces the whole, and indicates, more than any other, that: "the law is spiritual." (Romans 7:14)

The Apostle Paul said, "I had not known sin but by the law; for I had not known lust, except the law had said, You shall not covet." (Romans 7:7)

So whoever keeps this one commandment is sure to keep the whole law. It may truly be said, therefore, that the whole law is summed up in the words, "You shall not covet." (Exodus 20:17)

The one who really keeps this can say to God, "Whom have I in heaven but You? and there is none on earth that I desire beside You." (Psalm 73:25)

Such a one loves God with such supreme, all-absorbing love that there is no room for any other love. This love to God is but the working of His "everlasting love" (Jeremiah 31:3) that draws us to Him, and makes us one with Him. "This is the love of God, that we keep His commandments; and His commandments are not grievous."

We are not made members of the Royal Family by keeping the law; but, being by the love of the Great King made members of His family, we as a matter of course keep the Royal Law.--Present Truth, July 3, 1902--Exodus 20:12-17

E.J. Waggoner

Chapter 32 - God's Covenant With Israel

There are many covenants mentioned in the Bible, but there are two which stand out prominent, and sustain such a relation to each other that they are called the old covenant and the new. Our lesson has to do with the old covenant, but we shall refer to the new, since both concern the same people and the same thing.

The covenant is first introduced in the 19th chapter of Exodus, and we must study that in order properly to understand the passage covered by the lesson. The children of Israel had come into the wilderness of Sinai, and the Lord called to Moses from the mountain, saying: "You have seen what I did unto the Egyptians, and how I bore you on eagles' wings, and brought you unto myself. Now therefore, if you will obey my voice indeed, and keep my covenant, then you shall be a peculiar treasure unto me above all people; for all the earth is mine: And you shall be unto me a kingdom of priests, and a holy nation. These are the words which you shall speak unto the children of Israel. And Moses came and called for the elders of the people, and laid before their faces all these words which the Lord commanded him. And all the people answered together, and said, All that the Lord has spoken we will do. And Moses returned the words of the people unto the Lord." (Exodus 19:4-8)

This was really the first, or old covenant. It was simply a mutual agreement between God and the people, which is all that is usually understood by a covenant. So far as the covenant itself was concerned, the people entered into it here; Exodus 24:1-8 simply records the ratification of the covenant. The reader will notice, however, in the above quotation, that although the people said, "All that the Lord has spoken we will do," the Lord had not yet told them anything to do, except to keep His covenant. Now ordinarily a covenant implies mutual obligation, but here we have a covenant mentioned which was the Lord's special property, and which the children of Israel were to keep; and their promise to keep this covenant was their part of the covenant which God made with them. Thus we see that the first covenant with Israel was made concerning something else that is also called a covenant.

The student needs to watch closely here, lest he become confused. The simple facts are these: The "covenant" which the people were to "keep" was the ten commandments, which had not yet been given. It was not a covenant made with them, but God's own covenant given to them. Moses refers to it as follows: "And the Lord spoke unto you out of the midst of the fire; you heard the voice of the words, but saw no similitude; only you heard a voice. And He declared unto you His covenant, which He commanded you to perform, even ten commandments; and He wrote them upon two tables of stone." (Deuteronomy 4:12)

Let the student bear in mind these points, and he will have no difficulty:

1. The ten commandments are God's covenant.

2. God did not make this covenant with the children of Israel, but He commanded them to do it; they were to keep it.

3. This covenant is entirely different from a covenant in the ordinary sense of the term; for there was no agreement about it; it was God's will which He commanded the people to do.

4. Notwithstanding the fact that it was the duty of the people to keep God's law,--His covenant which He commanded them to perform,--God made a covenant with them concerning it. Although He could rightly have required unconditional obedience of them, He condescended to enter into covenant relation with them; if they would promise on their part to keep His covenant,--the ten commandments,--as was their duty, He on His part agreed to grant them peculiar blessings. This mutual promise, this contract, was the covenant which God made with Israel.

5. Observe then that God's covenant lay behind the covenant which He made with Israel; it was the basis of that covenant, the thing concerning which that covenant was made, but was entirely distinct from that covenant.

6. And, lastly, remember that when they entered into the covenant with God, promising to do all that the Lord commanded, they had not heard God's covenant which He commanded them to perform. In short, they made a covenant, without knowing what it was which they were promising to do.

Three days after this the Lord spoke His law from Sinai, "out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice," (Deuteronomy 5:22) which caused the earth to tremble. This was the covenant which He commanded the people to perform, and which they had already promised to keep as their part of the contract. And now that they had heard the words which they had before promised to do, it remained to be seen if they would stand by their agreement.

This ratification is a part of the subject of this present lesson, and was on this wise:

1. First, Moses repeated God's words to the people, and all the people answered with one voice, and said, "All the words which the Lord has said will we do." (Exodus 24:3)

2. Then Moses wrote all the words of the Lord in a book, and built an altar, and offered sacrifices." (Exodus 24:4-5)
3. Next he took the book and read all the words in the hearing of the people, and again they said, "All that the Lord has said will we do, and be obedient." (Exodus 24:7)

4. Finally he took the blood of the sacrifice and sprinkled both the book and the people, saying, "Behold the blood of the covenant, which the Lord has made with you concerning all these words." (Exodus 24:8; Hebrews 9:19-20)

Thus was the covenant ratified; the people had emphatically and repeatedly promised to keep God's commandments, and He had promised to make of them a peculiar treasure to himself, above all people. This was the first covenant.

But this covenant was not kept by the people, and so one of two things was necessary: either God must cast off the people, which would have been their eternal ruin, or else a new covenant must be made. Accordingly we read: "Behold, the days come, says the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they broke, although I was a husband unto them, says the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, says the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord; for they shall all know me, from the least of them unto the greatest of them, says the Lord: for I will forgive their iniquity, and I will remember their sin no more." (Jeremiah 31:31-34)

Notice that this covenant was made with the same people that the first one was, "with the house of Israel, and with the house of Judah." (Jeremiah 31:31)

Let this fact be firmly fixed in the mind. Many people imagine that the first covenant was made with the Jews and the second with the Gentiles. But this is a great error. God never made any covenant with the Gentiles, and never gave the Gentiles any promises. Paul says that to the Israelites pertain "the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises." (Romans 9:4)

The Jews have everything. Then what is left for the Gentiles? Nothing whatever. Says the same apostle: "Wherefore remember, that you being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; That at that time you were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world." (Ephesians 2:11-12)

But are the Gentiles shut out from salvation. Yes, as Gentiles. So long as they remain Gentiles, which is but another term for heathen, they have no part in the things of God. Thus being reconciled to God, they are "no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God," (Ephesians 2:19) and their citizenship is in Heaven, from whence they look for the Saviour. "For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ." (Philippians 3:20)

Note further that the new covenant is made concerning the law of God. This time, says the Lord, "I will put my law in their hearts." (Jeremiah 31:33)

Then since the new covenant was made with the same people that the first was, and concerning the same thing, why was there any necessity for making it? Why could they not go along under the old one? Simply because the people had broken the first covenant, and there was in it no provision for any such thing.

The first covenant was unconditional. The people promised to keep the commandments, and God promised to make them a peculiar treasure unto himself. This was all. It will be readily seen that when the people violated their agreement, as they did almost immediately when they worshiped the golden calf, they had no more claim on the Lord, according to the covenant which they had entered into with Him.

They couldn't go on under that covenant any more, for no matter how perfectly they might abide by its terms in the future, the fact would remain that they had once broken it, and that was sufficient to forfeit all the blessings which God had promised. So, since the Lord did not wish to cast off His people, it became necessary to make "a better covenant, which was established upon better promises." (Hebrews 8:6)

What were these better promises of the new covenant? Chief among them was the forgiveness of sins. It was in the people that the first covenant was faulty for if the first covenant had not been faulty in this respect, there would have been no place for the second. There was in the first covenant no provision for forgiveness of sins. It was ratified by the blood of beasts, which could never take away sin.

But the second covenant was ratified by the blood of Christ which "takes away the sin of the world." (John 1:29)

This covenant is made concerning the same law, but if people break it, they may by repentance obtain pardon, and so still remain in covenant relation with God. This is a wonderful exhibition of the mercy and love of God.

1. First He consents to make a contract with the people, concerning that which it is their duty to do; and then

2. He provides pardon for them when they have not only failed to do their duty, but have also violated their agreement to do their duty.

Surely love could go no further.

One thought more. Someone may wonder if God didn't know that the people would break that first covenant. We reply, Yes; He not only knew that they would not keep it, but He knew that they could not keep it. In fact, they had broken the commandments, concerning which the covenant was made, before the covenant was made. It was utterly impossible for the people to keep the commandments by their own unaided efforts, yet that is what they promised to do.

Then why did the Lord lead them to make such a promise? For the purpose of showing them their own weakness, and of directing their minds to the second covenant, which already existed, in effect, in the covenant made with Abraham. That covenant "was confirmed before of God in Christ," (Galatians 3:17) and the giving of the law, and the unconditional promise made by the people to keep that law, could not disannul it, that it should make of none effect the promises which it contained. It provided forgiveness for transgression of the law concerning which the covenant was made, and also help to keep the law.

And so when the Lord made a new covenant with Israel, He was simply directing their attention to the covenant made long before with Abraham. And the proof of this is found in the fact that all who are heirs of the promises, are children of Abraham.--Signs of the Times, June 22, 1888--Notes on the International Lesson, July 1--Exodus 24:1-12

E.J. Waggoner

Chapter 33 - Returning to Bondage

1. After the covenant between God and Israel had been ratified, what did the Lord said Moses? "And the Lord said unto Moses, Come up to me into the mount, and be there; and I will give you tables of stone, and a law, and commandments which I have written; that you may teach them." (Exodus 24:12)

2. What covered the mount, and what was its appearance? "And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel." (Exodus 24:15-17)

3. How long was Moses in the mount? "And Moses went into the midst of the cloud, and got him up into the mount; and Moses was in the mount forty days and forty nights." (Exodus 24:18)

4. Did he eat or drink during that time? "When I was gone up into the mount to receive the tables of stone, even the tables of the covenant which the Lord made with you, then I abode in the mount forty days and forty nights, I neither did eat bread nor drink water." (Deuteronomy 9:9)
 
5. When the Lord had finished talking with Moses, what did He give him? "And He gave unto Moses, when He had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God." (Exodus 31:18)
 
6. What was on these tables of stone? "And the Lord delivered unto me two tables of stone written with the finger of God; and on them was written according to all the words, which the Lord spoke with you in the mount out of the midst of the fire in the day of the assembly." (Deuteronomy 9:10)

7. Whose workmanship were the tables, and how were they filled? "And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand; the tables were written on both their sides; on the one side and on the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables." (Exodus 32:15-16)

8. What did the people say and do when they saw how long Moses was gone? "And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron." (Exodus 32:1-3)

9. What did Aaron do with the gold? "And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf" (Exodus 32:4)

10. What did they call this golden calf? "And they said, These be your gods, O Israel, which brought you up out of the land of Egypt." (Exodus 32:4)

11. What does the psalmist say of this? "They made a calf in Horeb, and worshiped the molten image. Thus they changed their glory into the similitude of an ox that eats grass." (Psalm 106:19-20)

12. Before they could do this, what did they forget? "They forgot God their saviour, which had done great things in Egypt; Wondrous works in the land of Ham, and terrible things by the Red Sea." (Psalm 106:21-22)

13. How did they worship this image? "And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play." (Exodus 32:6)

14. What must we conclude as to the nature of this "play"? See Notes.

15. Why did the people happen to make a calf to worship instead of the image of a man? See Notes.

16. What was the Egyptian calf-worship? See Notes.

17. How extensive was sun-worship anciently? and what was the nature of it? See Notes.

18. What did God think to do to the Israelites for their abominable idolatry? "And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of you a great nation." (Exodus 32:9-10) "And the Lord was very angry with Aaron to have destroyed him: and I prayed for Aaron also the same time." (Deuteronomy 9:20)

19. With what words did Moses plead for them? "And Moses besought the Lord his God, and said, Lord, why does your wrath wax hot against your people, which You have brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did He bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from your fierce wrath, and repent of this evil against your people. Remember Abraham, Isaac, and Israel, your servants, to whom You swore by your own self, and said unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever. ... And Moses returned unto the Lord, and said, Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if You will forgive their sin--; and if not, blot me, I pray You, out of your book which You have written." Exodus 32:11-13,31-32)

20. Did the Lord grant his request? "And the Lord repented of the evil which He thought to do unto His people. ... And the Lord said unto Moses, Whosoever has sinned against me, him will I blot out of my book. Therefore now go, lead the people unto the place of which I have spoken unto you: behold, my Angel shall go before you; nevertheless in the day when I visit I will visit their sin upon them." (Exodus 32:14,33-34)

21. What immediate punishment did the people receive? "And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger waxed hot, and he cast the tables out of his hands, and broke them beneath the mount. And he took the calf which they had made, and burnt it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it. ... Then Moses stood in the gate of the camp, and said, Who is on the Lord's side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus says the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. ... And the Lord plagued the people, because they made the calf, which Aaron made." (Exodus 32:19-20,26-28,35)

Notes:

Prof. George Rawlinson says: "No part of the Egyptian religion was so much developed and so multiplex as their sun-worship. Besides Ra and Osiris, there were at least six other deities who had a distinctly solar character."--In Religions of the Ancient World, p. 21

Concerning Osiris, it says: "Abydos was the great seat of the worship of Osiris, which spread all over Europe, establishing itself in a remarkable manner at Memphis. All the mysteries of the Egyptians, and their whole doctrine of the future state, attached themselves to this worship. Osiris was identified with the sun. ... Sun-worship was the primitive form of the Egyptian religion, perhaps even pre-Egyptian."--The Encyclopedia Britannica (art. "Egypt")

But while Osiris was the Egyptian sun-god, or the chief representation of the sun, he was chiefly represented by a sacred bull, called Apis. On this it says: "According to the Greek writers, Apis was the image of Osiris, and worshiped because Osiris was supposed to have passed into a bull, and to have been soon after manifested by a succession of these animals. The hieroglyphics inscriptions identify the Apis with Osiris, adorned with horns or the head of a bull, and unite the two names as Hapi-Osor, or Apis-Osiris. According to this view the Apis was the incarnation of Osiris manifested in the shape of a bull."--The Encyclopedia Britannica (art. "Apis")

From these quotations it is easy to see why the Israelites made a golden calf, instead of an image of something else. They made the god and became the form of worship with which they had been most familiar in Egypt. And when they did this, they were simply engaging in sun-worship, the form of idolatry which in all ages has been the most universal rival of the worship of Jehovah.

As to the nature of sun-worship, it will perhaps be sufficient to quote what it says of Baal: "The Baal of the Syrians, Phoenicians, and heathen Hebrews is a much less elevated conception than the Babylonian Bel. He is properly the sun-god Baal Shamen, Baal (lord) of the heavens, the highest of the heavenly bodies, but still a mere power of nature, born like the other luminaries from the primitive chaos. As the sun-god, he is conceived as the male principle of life and reproduction in nature, and thus in some forms of his worship is the patron of the grossest sensuality, and even of systematic prostitution. An example of this is found in the worship of Baal-Peor (Numbers 25), and in general in the Canaanitish high places, where Baal, the male principle, was worshiped in association with the unchaste goddess Ashera, the female principle of nature."--The Encyclopedia Britannica.

That is a mild statement of the case; and so when we read of the Israelites that: "The people sat down to eat and to drink, and rose up to play," (Exodus 32:6) and learn that the word rendered "play" is the same as that rendered "mock" in Genesis 39:14, 17, we get a better idea of the heinousness of the sin of the Israelites.

When it is remembered that the Egyptian calf-worship was sun-worship, and that Sunday was "the wild solar holiday of all pagan times,"--North British Review, vol. 18, p. 409, and has its name "because the day was anciently dedicated to the sun, or to its worship,"--Webster, the Heaven-daring nature of the sin of the Israelites, just after they had heard God's holy law, and especially the first, second, fourth, and seventh commandments, is most strikingly set before us. A more perfect insult to the God who had delivered them from Egyptian bondage, that they might serve Him, can hardly be imagined.

One more point should be noted, to show how completely, in intent, the Israelites went back to Egyptian bondage, by their worship of the golden calf. A preceding quotation has shown that Ra and Osiris were intimately associated as leading representatives of the sun of Ra.

Professor Rawlinson, says: "Ra was the Egyptian sun-god, and was especially worshiped at Heliopolis [city of the sun]. Obelisks, according to some, represented his rays, and were always, or usually, erected in his honor. Heliopolis was certainly one of the places which were thus adorned, for one of the few which still stand erect in Egypt is on the site of that city. The kings for the most part considered Ra their special patron and protector; nay, they went so far as to identify themselves with him, to use his titles as their own, and to adopt his name as the ordinary prefix to their own names and titles. This is believed by many to have been the origin of the word Pharaoh which was, it is thought, the Hebrew rendering of Ph' Ra--'the sun.'"--In Religions of the Ancient World, p. 20

Thus the Israelites not only deliberately sunk themselves in the bondage of sin, but also more fully showed their willingness to return to bondage under Pharaoh, than when they sighed for the leeks and the onions of Egypt. Their deliverance from physical bondage was in order that they might be delivered from spiritual bondage, and was a representation of it; and when they had plunged into sin, they placed themselves in a worse bondage than any physical oppression could ever have been. Being overcome by the idolatry of Egypt, they virtually returned to the bondage of Egypt, "For of whom a man is overcome, of the same is he brought in bondage." (2 Peter 2:19)--Signs of the Times, March 11, 1889--Exodus 24:12-18; 32

E.J. Waggoner

Chapter 34 - Free-Will Offerings

1. While Moses was in the mount, what did God tell him to say to the children of Israel? "And the Lord spoke unto Moses, saying, Speak unto the children of Israel, that they bring me an offering; Of every man that gives it willingly with his heart you shall take my offering." (Exodus 25:1-2)

2. Of what was their offering to consist? "And this is the offering which you shall take of them; gold, and silver, and brass, And blue, and purple, and scarlet, and fine linen, and goats' hair, And rams' skins dyed red, and badgers' skins, and shittim wood, Oil for the light, spices for anointing oil, and for sweet incense, Onyx stones, and stones to be set in the ephod, and in the breastplate." (Exodus 25:3-7)

3. What were these offerings for? "And let them make me a sanctuary; that I may dwell among them." (Exodus 25:8)

4. Who only were to bring an offering? "Take from among you an offering unto the Lord: whosoever is of a willing heart, let him bring it, an offering of the Lord; gold, and silver, and brass. ... And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the Lord's offering to the work of the tabernacle of the congregation, and for all His service, and for the holy garments.(Exodus 35:5,21; See Exodus 25:2)

5. What sort of things did they bring? "And they came, both men and women, as many as were willing hearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered offered an offering of gold unto the Lord. And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goats' hair, and red skins of rams, and badgers' skins, brought them. Every one that offered an offering of silver and brass brought the Lord's offering: and every man, with whom was found shittim wood for any work of the service, brought it." (Exodus 35:22-24)

6. How did they come to have so many valuable things? "And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment: And the Lord gave the people favor in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians." (Exodus 12:35-36)

7. What did the women do? "And all the women that were wise hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen. And all the women whose heart stirred them up in wisdom spun goats' hair." (Exodus 35:25-26)

8. What kind of service was all this? "The children of Israel brought a willing offering unto the Lord, every man and woman, whose heart made them willing to bring for all manner of work, which the Lord had commanded to be made by the hand of Moses." (Exodus 35:29)

9. How are we exhorted to give? "Every man according as he purposes in his heart, so let him give; not grudgingly, or of necessity." (2 Corinthians 9:7)

10. What kind of a giver does God love? "For God loves a cheerful giver." (2 Corinthians 9:7)

11. Cite another instance where the people offered willingly to the cause of God? "And who then is willing to consecrate his service this day unto the Lord? Then the chief of the fathers and princes of the tribes of Israel, and the captains of thousands and of hundreds, with the rulers of the king's work, offered willingly, And gave for the service of the house of God of gold five thousand talents and ten thousand drams, and of silver ten thousand talents, and of brass eighteen thousand talents, and one hundred thousand talents of iron. And they with whom precious stones were found gave them to the treasure of the house of the Lord, by the hand of Jehiel the Gershonite." (1 Chronicles 29:5-8)

12. How was it that the people were enabled to give so willingly? "Then the people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to the Lord; and David the king also rejoiced with great joy." (1 Chronicles 29:9)

13. Is there danger of coming to poverty through generous giving to the cause of God? "The desire of the righteous is only good; but the expectation of the wicked is wrath. There is that scatters, and yet increases; and there is that withholds more than is meet, but it tends to poverty." (Proverbs 11:24-25)

14. What is God able to do? "And God is able to make all grace abound toward you; that you, always having all sufficiency in all things, may abound to every good work. ...  Being enriched in every thing to all bountifulness, which causes through us thanksgiving to God." (2 Corinthians 9:8,11)

15. How is this? "The earth is the Lord's, and the fullness thereof; the world, and they that dwell therein." (Psalm 24:1) "For every beast of the forest is my, and the cattle upon a thousand hills. I know all the fowls of the mountains: and the wild beasts of the field are my. If I were hungry, I would not tell you: for the world is my, and the fullness thereof." (Psalm 50:10-12) "The silver is my, and the gold is my, says the Lord of hosts." (Haggai 2:8)

16. Then when people make offerings to God, whose property do they give? "But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of You, and of your own have we given You. For we are strangers before You, and sojourners, as were all our fathers; our days on the earth are as a shadow, and there is none abiding. O Lord our God, all this store that we have prepared to build You a house for your holy name comes of your hand, and is all your own." (1 Chronicles 29:14-16)

17. What was the result when the people gave with a willing heart? "And all the wise men, that wrought all the work of the sanctuary, came every man from his work which they made; And they spoke unto Moses, saying, The people bring much more than enough for the service of the work, which the Lord commanded to make." (Exodus 36:4-5)

18. What proclamation had to be made? "And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing. For the stuff they had was sufficient for all the work to make it, and too much." (Exodus 36:6-7)

19. How many have known of such an instance in the history of the cause?

20. Is there in this record any lesson for us?

Notes:

After the covenant with Israel had been made and ratified, the Lord called Moses up into the mount, where he remained forty days and nights in the presence of Divinity. "And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord has made with you concerning all these words. ... And the Lord said unto Moses, Come up to me into the mount, and be there: and I will give you tables of stone, and a law, and commandments which I have written; that you may teach them. ... And Moses went into the midst of the cloud, and got up into the mount: and Moses was in the mount forty days and forty nights." (Exodus 24:8,12,18)

It was during this time that God gave him the instructions concerning the sanctuary, which are recorded in Exodus chapters 25 to 31. The beginning of this instruction pertained to the sanctuary to be built, showing how particular God was in that which pertained to His worship; and He concluded His holy interview by giving the law, written on two tables of stone, graven there by the finger of God. "And He gave unto Moses, when He had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God." (Exodus 31:18) "And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables." (Exodus 32:15-16)

The object of all worship, all services, all remedies, is to bring men into harmony with the holy law of God.

When Moses was absent, Aaron and Hur acted as his deputies, even as they were his chief assistants at the time of the battle with Amalek, recorded in Exodus 17:8-15. It was very fitting that these men should thus act. Aaron was of the tribe of Levi, in which was vested the priesthood. This tribe belonged to God. "These also are the generations of Aaron and Moses in the day that the Lord spoke with Moses in mount Sinai. And these are the names of the sons of Aaron: Nadab the firstborn, and Abihu, Eleazar, and Ithamar. These are the names of the sons of Aaron, the priests which were anointed, whom he consecrated to minister in the priest's office. And Nadab and Abihu died before the Lord, when they offered strange fire before the Lord, in the wilderness of Sinai, and they had no children: and Eleazar and Ithamar ministered in the priest's office in the sight of Aaron their father. And the Lord spoke unto Moses, saying, Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him. And they shall keep his charge, and the charge of the whole congregation before the tabernacle of the congregation, to do the service of the tabernacle. And they shall keep all the instruments of the tabernacle of the congregation, and the charge of the children of Israel, to do the service of the tabernacle. And you shall give the Levites unto Aaron and to his sons: they are wholly given unto him out of the children of Israel. And you shall appoint Aaron and his sons, and they shall wait on their priest's office: and the stranger that comes nigh shall be put to death. And the Lord spoke unto Moses, saying, And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn that opens the matrix among the children of Israel: therefore the Levites shall be my; Because all the firstborn are my; for on the day that I smote all the firstborn in the land of Egypt I hallowed unto me all the firstborn in Israel, both man and beast: my shall they be: I am the Lord." (Numbers 3:1-13)

Hur was probably the chief prince of the tribe of Judah. An eminent and good man evidently, as the Lord chose from his descendants a skillful man to build the most sacred vessels. "And the Lord spoke unto Moses, saying, See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, To devise cunning works, to work in gold, and in silver, and in brass, And in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship." (Exodus 31:1-5)

Judah was the tribe from which was to come the royal line and our Saviour. "The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto Him shall the gathering of the people be." (Genesis 49:10)

Thus the supporters of Moses were the chief priest and the chief prince.

Of the offerings brought, there is some difference of opinion among scholars in regard to the meaning of some of the original terms. The brass of the Bible was doubtless copper, which was abundant in Palestine, or an alloy of copper and tin, forming bronze. As these materials were brought from Egypt, the brass here mentioned was doubtless bronze, which was common in Egypt.

The blue, purple, and scarlet were materials which could be spun and woven into cloth, (Exodus 35:25; And all the women that were wise hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen) the color being put for the material. This material was doubtless cotton or wool. "For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people." (Hebrews 9:19)

Rams' skins dyed red are supposed by some to mean leather, colored and dressed like morocco. By others it is supposed to mean skins dressed with the wool on, either of a red color, or dyed red. "Badgers' skins" does not have reference to the skins of those animals. The Bible Commentary, edited by Canon Cook, says:

The [original] word bears a new resemblance to the Arabic tuchash, which appears to be a general name given to the seals, dugongs, and dolphins found in the Red Sea (Tristram), and according to some authorities, to the sharks and dog fish (Fürst). The substance spoken of would thus appear to have been leather from the skins of marine animals, which was well adapted as a protection against the weather. ... The skins of the dolphin and the dugong are cut into sandals by the Modern Arabs, and this may explain Ezekiel 16:10.

"Shittim wood" was a kind of acacia, very hard and strong, and also light. The LXX. called it "wood that will not rot."

The gold and silver were largely in the shape of jewels, (Exodus 35:22; And they came, both men and women, as many as were willing hearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered, offered an offering of gold unto the Lord) which the Egyptians had given them on that memorable morning after the slaying of Egypt's first-born. Israel, in asking for these valuable things, only demanded their just wages. Consequently when they gave them to God to build a sanctuary for Him, they gave that which had cost them years of toil and sufferings. It was a willing sacrifice on their part. They felt as did David when he refused the gift of Araunah's threshing-floor, "Neither will I offer burnt-offerings unto the Lord my God of that which costs me nothing." (2 Samuel 24:24)

It is willing-heartedness that God loves. In fact, no other offering but that given with the whole heart is acceptable to God. First, He demands that the individual yield himself. "Son, give me your heart," (Proverbs 23:26) is the request which God makes. Those who do this, realizing that they are not their own, but "are bought with a price," (1 Corinthians 6:20) will not give grudgingly. They will only regret that they could not give more. They will first give themselves: "Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power, I bear record, yea, and beyond their power they were willing of themselves; Praying us with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God." (2 Corinthians 8:1-5)

And in giving themselves, they give all.

What a contrast this is to the popular ways of raising means in vogue at the present time. What efforts are many times put forth to induce professed Christians and worldlings to give. What artifices are used to make them believe that they are getting in some way the worth of their money here, in fun or in suppers, in prizes won and bazaars, or in some other way.

All these ways are contrary to the spirit of divine benevolence. The people gave and gave willingly of their very best. So God gave His only begotten Son. That which is bestowed grudgingly upon the cause of God is not a gift. The Lord does not need it, and it is of no advantage to the one who thus bestows it.

In his second epistle to the Corinthians, the apostle Paul makes the grace of Christ the grand spring of all Christian giving. Giving that is prompted by anything else is not Christian giving. As an incentive for them to give liberally, the apostle said: "For you know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that you through His poverty might be rich." (2 Corinthians 8:9)

The plan of salvation begins and ends with a gift. "God so loved the world, that He gave His only begotten Son, that whosoever believes in Him should not perish, but have everlasting life." (John 3:16) "[Christ] gave himself for us, that He might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." (Titus 2:14)

And when the work of redemption shall have been completed, the saints will share a glorious immortality as the free gift of God, through Jesus Christ our Lord. This consideration should incite to prompt and cheerful giving. Indeed, it will lead to such giving on the part of every soul who feels the worth of the Saviour's love.

Surely it is a slight thing to give the temporal riches which come from God in the first place, and belong to Him, when He so freely gives to us eternal riches. "The riches of His grace, (Ephesians 1:7; 2:7) is an expression often used by the apostle Paul. But the grace of God is a gift, and consists wholly in giving; we are exhorted to be "good stewards of the manifold grace of God." (1 Peter 4:10)

The Spirit of willingness to give is a grace, and a manifestation of the grace of God. (See 2 Corinthians 8:1-5) A converted church must be a liberal church. A revival that does not increase the contributions of a church is not the right kind of a revival; for those who, like the brethren in Macedonia, first give themselves to the Lord, will, like them, abound in liberality, even in deep poverty. (See 2 Corinthians 8:1-5) This is further proved by the experience of the people in the time of Hezekiah. (See 2 Chronicles 30 and 31, comparing especially chapter 30:18-20 and 31:4-11)

The great lesson which God would teach men, and which man needs to learn, is that all belongs to God. From Him all came, to Him all belongs. He created them by His mighty power; they were redeemed with the precious blood of Jesus. He who recognizes this, and truly yields himself to God through Christ, has learned a great lesson.

All service for God will then be willing service; all our offerings will be willing offerings. Selfishness will be swallowed up in love. He will be happy, not because he thinks of self, but because he has forgotten self in his love for God and for souls for whom Christ died. He will not ask: "How little can I do and be accepted?" but: "How can I render back to God the least of all His mercies?"--Signs of the Times, March 25, 1889--Exodus 25, 35, 36

E.J. Waggoner

Chapter 35 - For His Name's Sake

The 23rd Psalm--the Shepherd Psalm--is one of the best-known portions of the Bible; yet, as is the case with all Scripture, few, if any, who repeat the familiar passages of this psalm over and over, comprehend the depth of meaning they are designed to convey. The words, "He leads me in the paths of righteousness for His name's sake," (Psalm 23:3) are wonderfully illustrated in the dealing of God with the people who made and worshiped the golden calf while Moses was on Mount Sinai receiving the tables of the law which forbids such worship, and which the people had heard spoken but a few days before.

When we remember that God is the "Shepherd of Israel," (Psalm 80:1) and that He was leading His people "like a flock by the hand of Moses and Aaron," (Psalm 77:20) through the Red Sea and the desert, we can, in reading the 32nd chapter of Exodus, especially verses 7-14, see how strikingly these words apply: "The Lord is my Shepherd; ... He restores my soul; He leads me in the paths of righteousness for His name's sake." (Psalm 23:1,3)

A more flagrant insult than that which the Israelites offered to God can scarcely be imagined. He had delivered them from cruel bondage, and overthrown their oppressors in a manner that left no room for doubt that the Almighty God alone had accomplished it. The people themselves had done nothing to contribute to the wonderful deliverance, and could not have accomplished anything if they had tried; and the marvelous distinctions that are placed between the Israelites and the Egyptians in the matter of the plagues showed clearly that they did not happen "in the ordinary course of nature." God had said to them, "I bore you on eagle's wings and brought you unto myself;" (Exodus 19:4) "In all their affliction He was afflicted, and the Angel of His presence saved them; in His love and in His pity He redeemed them; and He bore them, and carried them all the days of old." (Isaiah 63:9)

Yet, in the face of all this, they said to Aaron: "Up, make us gods [literally, God] which shall go before us; for as for this Moses, the man that brought us out of the land of Egypt, we wot not what is become of him." (Exodus 32:1)

Mark how the people repudiated God. They gave Him no credit whatever for carrying them from bondage to freedom, from danger to safety; and, moreover, in the place of the God who bore them in His arms, they were content to have a god of their own making, which should go before them. So, "They made a calf in Horeb, and worshiped the molten image. Thus they changed their glory into the similitude of an ox that eats grass. They forgot God their Saviour, which had done great things in Egypt; Wondrous works in the land of Ham, and terrible things by the Red Sea." (Psalm 106:19-22)

It must have been in bitter irony that Aaron said to them when the golden calf was made: "These be your gods, O Israel, which brought you up out of the land of Egypt." (Exodus 32:4)

But the people in their blindness saw no incongruity in it; and when Aaron built an altar before it, and made a proclamation and said: "Tomorrow is a feast to the Lord, ... they rose up early in the morning and offered burnt offerings and brought peace offerings; and the people sat down to eat and to drink and rose up to play." (Exodus 32:5-6)

Not the simple, innocent games of childhood, but the rude, coarse, boisterous, lascivious and indecent revelings of the heathen. In later times the Christians at Corinth, who had formerly been heathen, turned the Lord's Supper into a drunken revel, after their former heathen custom when worshiping their dumb idols; (1 Corinthians 6:17-22) and from this we get a glance at what the Israelites did before their idol.

It was a shameful performance in itself, and much more so when done in the name of Jehovah; for the calf was not another god before God, but the professed worship of God under the form of a beast. This was really a worse insult than direct repudiation of God. "Therefore He said that He would destroy them, had not Moses His servant stood before Him in the breach, to turn away His wrath, lest He should destroy them." (Psalm 106:23)

How did Moses stand in the breach, and turn away the wrath of God from Israel? What arguments did he use? What plea did he make? Did he tell the Lord how good the people had been, and plead that this was a "first offense"? Did he promise on their behalf that if He would only spare them this time they would "never do it again"? No; for neither of those things would have been true. Here is the plea of Moses for the sinful people: "And Moses besought the Lord his God, and said, Lord, why does your wrath wax hot against your people, which You have brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did He bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from your fierce wrath, and repent of this evil against your people. Remember Abraham, Isaac, and Israel, your servants, to whom You swore by your own self, and said unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever." (Exodus 32:11-13)

His oath, His covenant, and blood,
Support me in the whelming flood.
--Edward Mote, Hymn: My Hope is Built on Nothing Less, 1834.

When God made a promise, He confirmed it by an oath, (Hebrews 6:17) swearing by himself, (Hebrews 6:13) "That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for a refuge to lay hold on the hope set before us." (Hebrews 6:18)

It was not for Abraham's encouragement, but for ours, that God has sworn by himself, pledging His honor and His life for our salvation. His name is in Christ, and this is why we pray "in the name of Jesus," for "the sake of Jesus," or "for your name's sake." That ought to be with us something more than a mere form of speech. It is our recognition of the fact that we shall obtain mercy from God as surely as He lives; that, having pledged His honor, God is under obligation, not to us, but to himself, to save us from our sins, if we are only willing that He should.

But a little while before the making of the golden calf the people had made a covenant; promising to obey the Lord. (See Exodus 19:1-9; 24:3-8) But that covenant was not once mentioned as a ground for pardon. There was no pardon in it or because of it. Indeed, that covenant could have no effect except to tend to prejudice the case of the people; for the fact that they had broken their promise only aggravated their guilt. But there was, even as there is yet, forgiveness in and through God's own promise, and in nothing else; and this promise had been made long before. The covenant made with Abraham is our plea in coming to God.

Here is a lesson for all time, which, if heeded, will save us from despair when we fall into sin. God's promise stands fast, and cannot be made of none effect by our sin, no matter how great it is, because it was given with special reference to that. We may always say, with Daniel: "We do not present our supplications before You for our righteousnesses, but for your great mercies." (Daniel 9:18) "Though we believe not, yet He abides faithful; He cannot deny himself." (2 Timothy 2:13)

We may say, I give up every plea beside--Lord, I have sinned, but You have died.--Charles Wesley, Hymn: Jesus, the Sinner's Friend, 1739. "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." (Hebrews 4:16)

How boldly may we come? Moses gives us an example. We must plead God's own honor, not that there is danger that He will forget it, but in order to "assure our hearts before Him;" (1 John 3:19) for when we say, "for your name's sake," we at once see that God would never allow His name to be dishonored by breaking His word, and so we rest securely on His promise. We find a similar case of boldness in approaching to God, in Jeremiah 14:7, 20-21. Israel had sinned worse than the heathen that had been cast out of the land before them, and the prophet said: "O Lord, though our iniquities testify against us, do it for your name's sake; for our backslidings are many; we have sinned against You. ...  We acknowledge, O Lord, our wickedness, and the iniquity of our fathers; for we have sinned against You. Do not abhor us, for your name's sake, do not disgrace the throne of your glory; remember, break not your covenant with us." (Jeremiah 14:7,20-21)

Think of a mere man daring to use such language to God! At first it seems presumptuous almost to insolence; but when we consider everything we see that it is not, but that, on the contrary, it is the strongest plea that humble faith could prompt.

We can do no greater honor to God than to believe that He will perform the mercy that He has promised, and boldly to claim anything for which His name stands pledged. It is the violent that take the kingdom of heaven. (Matthew 11:12) Let none therefore be disheartened because they have made shameful failures, but press close to the Lord's throne of grace and righteousness, "strong in the Lord, and in the power of His might." (Ephesians 6:10)--Present Truth, July 10, 1902--Exodus 32:1-35

E.J. Waggoner

Chapter 36 - God's Name, the Sin-Bearer

In a time of great trouble and anxiety, when Israel had "corrupted themselves," "They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshiped it, and have sacrificed thereunto, and said, These be your gods, O Israel, which have brought you up out of the land of Egypt;" (Exodus 32:8) and, "Thus, they changed their glory into the similitude of an ox that eats grass;" (Psalm 106:20) the Lord descended in a cloud and stood with Moses, and declared His name. And this is the name that God proclaimed: "The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, and forgiving iniquity, and transgressions, and sin." (Exodus 34:6-7)

Now the interesting and comforting thing about this is that the word here rendered "forgiving" is from the Hebrew word meaning "to lift up, to bear." Thus God really declared himself to Moses as:

"The Lord God,...bearing the iniquity, and transgression and sin."

The Lord on Mount Sinai was the same as beside the Jordan, namely, "the Lamb of God, which bears the sin of the world." (John 1:29 [margin])

His name and nature is to bear sin, yours and my, the sin of all whole world; and He cannot do otherwise. Then let it remain there; Take the name of Jesus with you.--Lydia O. Baxter, Hymn: Take the Name of Jesus With You. And as truly as He has descended into the lower parts of the earth, will your sin be buried out of sight.--Present Truth, December 4, 1902--Exodus 32:7-8

E.J. Waggoner

Chapter 37 - Tempted To Plead

"Let me alone, that my wrath may wax hot against them, and that I may consume them." (Exodus 32:10)

This was what the Lord said to Moses when Israel had "sinned a great sin;" (Exodus 32:30) but Moses did not let Him alone; he only pleaded the more earnestly for them.

It is evident that Moses did not regard these words as a positive command, for if he had, he would have obeyed. On the contrary, he understood them to mean that as long as there was any plea to be made in their behalf God could not destroy them. What assurance this is to us, not simply as to our own salvation, but as to the salvation of others. If we plead God's promise for them, He cannot cast away. So this incident is but an illustration of: "I have set watchmen upon my walls, O Jerusalem; they shall never hold their peace day nor night: you that are the Lord's remembrancers, take no rest, And give Him no rest, till He establish and till He make Jerusalem a praise in the earth." (Isaiah 62:6-7)

It was a most tempting offer that God made to Moses, when He said of Israel: "Let me alone, that my wrath may wax hot against them, and that I may consume them, and I will make of you a great nation." (Exodus 32:10)

What an honor that would have been to Moses: to be actually the head, the father of a great nation,--to have a people called by his name. Moreover, it would have relieved Moses of a great load of care and responsibility. How natural it would have been to seize upon the opportunity! But Moses had more regard for the honor of God, than for his own. He would rather that the people should be called by the Lord's name, than by his; and he remembered that God had promised to make a great nation of Abraham: and he would not allow any consideration of personal ease or honors to stand in the way of the fulfillment of God's covenant. That was the unselfish faithfulness of Christ.

But we must not forget that this was "written for our learning that we through patience and comfort of the Scriptures might have hope." (Romans 15:4)

We sometimes think that God is discouraged with us, and tired of our slowness and hardness of heart, and that He is about to cast us aside, if He has not already done so. We say that it would be easier for God to make entirely new men out of the original materials, than to make us new. Now this may be true; but we must remember that God does not necessarily always do the easiest thing, but that He always does the best thing. There is more glory to Him in restoring the soul of a sinner than in making a new man out of the dust of the ground; and since He has formed us for His glory, it is evident that is what He will do. "He shall not fail nor be discouraged till He have set judgment in the earth." (Isaiah 42:4)

Moses said to God, concerning the people in the wilderness: "Wherefore should the Egyptians speak, and say, For mischief did He bring them out, to slay them in the mountains, and to consume them from the face of the earth?" (Exodus 32:12)

Now we must not suppose that Moses put something into the Lord's mind that He had not already thought of, nor that Moses had more interest in the people than the Lord had. No; the unselfish solicitude of Moses for the salvation of the people was but a reflection of the love of God that had been shed abroad in his heart by the Spirit of God. So instead of imagining that we must break down God's prejudices against us, and beg Him to deal favorably with us, we may be "confident of this very thing, that He which has begun a good work in you will perform it until the day of Jesus Christ." (Philippians 1:6)

To the prayer that God will sanctify us wholly, the assurance is: "Faithful is He that calls you, who also will do it." (1 Thessalonians 5:24)--Present Truth, July 10, 1902--Original title: Back Page--Exodus 32:10-12

E.J. Waggoner

Chapter 38 -- The Golden Calf

The making and worshiping of the golden calf by the Israelites forms a basis for a most interesting study of the form of heathen worship which has drawn the greatest number of the human race from the worship of the true God. There was a peculiar significance in the making of the calf at that special time, which will appear as we proceed with the study.

The calf was a representation of the sacred bull called Apis, which the Egyptians worshiped, and with which the Jews had necessarily become very familiar in their long sojourn in Egypt. Concerning this god Apis, and what it signified, we find the following:

Apis, the bull worshiped by the ancient Egyptians, who regarded it as a symbol of Osiris, the god of the Nile, the husband of Isis, and the great divinity of Egypt.--Chamber's Encyclopedia.

"According to the Greek writers Apis was the image of Osiris, and worshiped because Osiris was supposed to have passed into a bull, and to have been soon after manifested by a succession of these animals. The hieroglyphic inscriptions identify the Apis with Osiris, adorned with horns or the head of a bull, and unite the two names as Hapi-Osor, or Apis Osiris. According to this view the Apis was the incarnation of Osiris manifested in the shape of a bull."--The Encyclopedia Britannica (art. "Apis")

Since Apis was considered as the visible manifestation of Osiris, we must learn what Osiris stood for, in order to understand the calf-worship of the Israelites. Again we quote from the Encyclopedia Britannica, art. "Egypt":

Abydos was the great seat of the worship of Osiris, which spread all over Egypt, establishing itself in a remarkable manner at Memphis. All the mysteries of the Egyptians, and their whole doctrine of the future state, attach themselves to this worship. Osiris was identified with the sun. ... Sun-worship was the primitive form of Egyptian religion, perhaps even pre-Egyptian.

"Ra was the Egyptian sun-god, and was especially worshiped at Heliopolis. Obelisks, according to some, represented his rays, and were always, or usually, erected in his honor. ... The kings for the most part considered Ra their special patron and protector; nay, they went so far as to identify themselves with him, to use his titles as their own, and to adopt his name as the ordinary prefix to their own names and titles. This is believed by many to have been the origin of the word Pharaoh, which was, it is thought, the Hebrew rendering of Ph' Ra--'the sun-god,'...Osiris was properly a form of Ra. He was the light of the lower world, the sun from the time that he sinks below the horizon in the west to the hour when he reappears above the eastern horizon in the morning. This physical idea was, however, at a later date modified, and Osiris was generally recognized as the perpetually presiding lord of the lower world, the king and the judge of Hades or Amenti. His worship was universal throughout Egypt, but his chief temples were at Abydos and Philae."--Rawlinson, American History.

"It was to Osiris that the prayers and offerings for the dead were made, and all sepulchral inscriptions, except those of the oldest period, are directly addressed to him. As Isis is a form of the female principle, Osiris, the sun and the Nile, was considered in one phase to be the made principle."--The Encyclopedia Britannica.

The three most famous of those more sacred animals which were worshiped as individuals, not as a class, were the bulls Apis and Mnevis, and the Mendesian goat. Of these, Apis and the Mendesian goat were connected with the worship of Osiris. ... It is very characteristic of the Egyptian religion that the reverence for Osiris should have taken this grossly material form.

The bull Apis, who bears in Egyptian the same name as the Nile, Hapi, was worshiped at Memphis. ... Apis was considered to be the living emblem of Osiris, and was thus connected with the sun and the Nile, and the chronological aspect of both explains his being also connected with the moon.

From these extracts it appears that the worship which the Israelites paid to the golden calf was really the Egyptian form of sun-worship--that form of idolatry which has always stood foremost as the antagonist of the true worship of God. It is indeed significant that just at the time when God manifested himself to the Israelites in a peculiar manner, and made known to them His Sabbath, they should have fallen back into the old sun-worship, whose chief festival day--the first day of the week--has always contended for supremacy with the day specially distinctive of the worship of the true God.

Note also that the sun-god Ra, Osiris, or Apis, was the patron god of the Egyptian kings, and stood for Egypt and its customs. So the worship of the calf signified that the Israelites, forgetful of the covenant that they had made with God, were sinking back to the level of Egyptian life. It was the very worst manifestation of the spirit which led them so often to long for the flesh-pots of Egypt. It is significant of the sensuality to which people naturally sink when they turn aside from the worship of the true God, who can be worshiped only in the beauty of holiness.

But we have not yet learned the full extent of the sin of the Israelites in the worship of the calf. The worship of Apis was accompanied with the grossest licentiousness, as is indicated by the ceremonies attendant upon the inauguration of a new Apis. There were certain definite marks which must always be present in an animal that was to occupy that position. As soon as a suitable animal was found, ... he was led in triumphal procession to Nilopolis, at the time of the new moon, where he remained forty days, waited upon by nude women.

"When he had grown up he was conducted, at the time of the new moon, to a ship by the sacred scribes and prophets, and conducted to the Apeum at Memphis, where there were courts, places for him to walk in, and a drinking fountain. According to Diodorus, he was first led to Nilopolis, and kept there forty days, then shipped in a boat with a gilded cabin to Memphis, and he was there allowed to be seen for forty days only by women, who exposed themselves to him."--The Encyclopedia Britannica.

As to the significance of this, see the prohibitions recorded in Exodus 22:19; Leviticus 18:23; 20:16. The Scripture record indicates that the calf worship by the Israelites on this occasion was accompanied with all the license usual in heathen worship. "And they rose up early on the morrow, and offered burnt-offerings, and brought peace-offerings; and the people sat down to eat and to drink, and rose up to play." (Exodus 32:6)

The Hebrew word rendered "to play," signifies playing with leaping, singing, and dancing. This dancing, especially among the Egyptians, was sensual and indecent. The word rendered "corrupted," in the next verse, where it is said: "Your people, which you brought out of the land of Egypt, have corrupted themselves," (Deuteronomy 9:12) is the same that is used in Genesis 6, where we read that the earth was corrupt, "for all flesh had corrupted his way upon the earth." (Genesis 6:12)

This explains the terrible anger of the Lord, and why He desired to consume the people at once.

We have occupied all our space in simply intimating the signification of the worship of the golden calf. It is a line of study that may be followed to a great length, and to great profit. In closing, we merely note that the grinding of the calf to powder was a fitting emblem of the weakness of all that are called gods, when brought before the God of Heaven and Earth.--Signs of the Times, June 29, 1888--Notes on the International Lesson, July 8--Exodus 32:15-30

E.J. Waggoner

Chapter 39 - A Way of Escape for Sinners

"[The Lord is] not willing that any should perish, but that all should come to repentance." (2 Peter 3:9)

When Moses came down from the mount, and found Israel worshiping the golden calf as the god that brought them out of Egypt, he stood in the gate of the camp, and said, "Who is on the Lord's side? let him come unto me." (Exodus 32:26)

If only Israel had been swift to hear, they would have recognized in this call an opportunity to discard their sin and renounce it. The call was not: "Whoever has not worshiped this golden calf, come to me." Whosoever would might come. If Israel had only risen as one man and said: "We have sinned, but we want to be on the Lord's side. Just as we are, we come," how differently that day would have ended. There would have been no need for the sons of Levi to draw the sword and smite their brethren. God's call is still to sinners: "Who is on the Lord's side? let him come unto me."

Naked, as Israel was then, caught red-handed in sin, with death overhanging their guilty heads, they may come to God and find immediate acceptance and full salvation.--Present Truth, September 10, 1903--Exodus 32:26

E.J. Waggoner

Chapter 40 - God Standing With Man

When Moses went up Mount Sinai the second time, with the tables of stone in his hand, on which the law was to be written: "The Lord descended in the cloud and stood with him there." (Exodus 34:5)

What a wonder! what condescension! The Lord of hosts, the mighty God, coming down to earth and standing by the side of a man! Who would not feel honored by such notice? And who would not feel overawed by the perfection of the Almighty?

Just that honor, however, is granted to every humble disciple, and, moreover, everyone must necessarily receive it; for we are exhorted to walk with God, and He must stand by our side before we can walk with Him. The Lord is no respecter of persons, and what He did for Moses, He does for all. "The Lord is your keeper; the Lord is your shade upon your right hand." (Psalm 121:5) "Because He is at my right hand, I shall not be moved." (Psalm 16:8) "Fear not; for I am with you; be not dismayed; for I am your God. I will strengthen you; yea, I will help you; yea, I will uphold you with the right hand of my righteousness." (Isaiah 41:10)

The first two verses of the 1st chapter of Hebrews, literally translated, tell us that God who in time past spoke unto the fathers "in the prophets," now speaks to us "in the Son." The revelation of God in Christ was simply the fullness of what had previously been incompletely manifested in men, and it set the pattern of what will be when "we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ." (Ephesians 4:13)

He says to those who are brought before governors and kings, to testify for Him,
"It is not you that speak, but the Spirit of your Father which speaks in you." (Matthew 10:20)

How greatly we, the whole body of professed Christians, have failed to realize the lesson of the birth of Christ. "Unto us a Child is born; unto us a Son is given." (Isaiah 9:6)

And when we like Mary, say, and say continually: "Be it unto me as You will," (Luke 1:38) He will be formed in us, and we shall be "filled with all the fullness of God." (Ephesians 3:19)

There is no more vivid and striking illustration of the power in weakness, which is the characteristic of the Gospel, than that presented in Revelation 5:5-6. When no man in heaven or earth could open the sealed book, one of the elders said to John: "Behold, the Lion of the tribe of Juda ... has prevailed to open the book, and to loose the seven seals thereof." (Revelation 5:5)

In accordance with the elder's words, "[John] beheld, and, lo, in the midst of the throne ... stood a Lamb as it had been slain." (Revelation 5:6)

There was "the Lion of the tribe of Juda." John looked for the conquering Lion, and he beheld a slain Lamb! A more striking contrast, and greater seeming contradiction, could not be imagined; yet the two are one and the same. In the slain Lamb which is the conquering Lion, we see how God ordained strength out of the most abject weakness, (Psalm 8:2) and thus we have "strong consolation." (Hebrews 6:18)--Present Truth, December 25, 1902--Exodus 34:5

E.J. Waggoner

Chapter 41 - Light From the Word

When Moses came down from the mount, where he had been for forty days receiving commandments for the people, he did not know that "the skin of his face shown while He talked with him." (Exodus 34:29)

The Hebrew is, literally, "in His talking with him." It was in the talking that the light shone forth from the face of Moses, like the sun's rays. In this we have a vivid illustration and demonstration of the truth expressed in: "The entrance of your words gives light." (Psalm 119:130) "The commandment is a lamp; and the law is light." (Proverbs 6:23)

The righteousness of God's people is the keeping of the law: "And it shall be our righteousness, if we observe to do all these commandments before the Lord our God, as He has commanded us." (Deuteronomy 6:29)

And thus it is that those who now hide the Word of light in their hearts will, when the Lord appears: "shine forth as the sun in the kingdom of their Father." (Matthew 13:43)--Present Truth, December 4, 1902--Exodus 34:29

E.J. Waggoner

Chapter 42 - Free Gifts for the Tabernacle

Giving to the cause of God is a part of religion, and by no means as unimportant a part as many people suppose. It is a part of religion not because the Lord has need of the gifts, or because He can be propitiated by offerings, for God is not "worshiped with men's hands, as though He needed anything," (Acts 17:25) but because men need to give for their own good. And from the earliest ages men were required to offer sacrifices to the Lord for this very reason.

As soon as man had fallen and the plan of salvation had been announced, sacrifices were required, that by the shedding of blood men might be enabled to realize something of the heinousness of sin; and that his faith in the promised Saviour might be kept in lively exercise.

"The blood of the beast was to be associated in the minds of sinners with the blood of the Son of God. The death of the victim was to evidence to all that the penalty of sin was death. By the act of sacrifice the sinner acknowledged his guilt and manifested his faith, looking forward to the great and perfect sacrifice of the Son of God, which the offering of beasts prefigured. Without the atonement of the Son of God there could be no communication of blessing or salvation from God to man. God was jealous for the honor of His law."--Ellen White, The Spirit of Prophecy, Volume One, Chapter IV, "The Plan of Salvation."

The offerings which form the subject of this lesson were, however, of a different nature from the sacrifices offered because of sin; they were free-will offerings of material for the building of the tabernacle.

Great and expensive preparations were necessary. Precious and costly materials must be collected. But the Lord accepted only the free-will offerings. Devotion to the work of God and sacrifice from the heart were first required in preparing a place for God. And while the building of the sanctuary was going on, and the people were bringing their offerings unto Moses, and he was presenting them to the workmen, all the wise men who wrought in the work examined the gifts, and decided that the people had brought enough, and even more than they could use. And Moses proclaimed throughout the camp, saying, "Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing."

The repeated murmurings of the Israelites, and the visitations of God's wrath because of their transgressions, are recorded in sacred history for the benefit of God's people who should afterward live upon the earth; but more especially to prove a warning to those who should live near the close of time. Also their acts of devotion, their energy, and liberality, in bringing their free-will offerings to Moses, are recorded for the benefit of the people of God. Their example in preparing material for the tabernacle so cheerfully, is an example for all who truly love the worship of God. Those who prize the blessing of God's sacred presence, when preparing a building that He may meet with them, should manifest greater interest and zeal in the sacred work in proportion as they value their heavenly blessings higher than their earthly comforts. They should realize that they are preparing a house for God.

Many will expend much to erect comfortable and tasty buildings for themselves; but when they would prepare a place that they may receive the presence of the high and exalted One, they manifest a wonderful indifference, and have no particular interest as to the convenience, arrangement, and workmanship. Their offerings are not given cheerfully from the heart, but are bestowed grudgingly; and they are continually studying in what manner the sacred building can be made to cost the least, and answer the purpose as a house of worship.

"Some manifest more interest in building their barns, wherein to keep their cattle, than they do in building a place for the worship of God. Such value sacred privileges just in that proportion which their works show. And their prosperity and spiritual strength will be just according to their works. God will not cause His blessing to rest upon those who have so little estimate of the value of divine things. Unwilling and stinted offerings are not accepted of God. Those who manifest that earnestness to bring to the Lord acceptable offerings, of the very best they have, willingly, as the children of Israel brought their presents to Moses, will be blessed in that proportion that they have estimated the value of divine things."--Ellen White, The Spirit of Prophecy, Volume One, Chapter XXI, "The Sanctuary."

God might have ordained that His worship should cost nothing; yea, He might even now fill the treasuries of His church full to overflowing without taking a dollar from anyone, but everybody knows what the result would be; the church would be shorn of her power, for she would forget the words of the Saviour: "Without me you can do nothing," (John 15:5) and gold would become her god. "If any man will come after me, [said the Saviour,] let him deny himself, and take up his cross, and follow me." (Matthew 16:24)

This denial means vastly more than merely abstaining from that which the world recognizes as sin--it means the giving up of legitimate comforts and enjoyments for the good of others; and following the Saviour means much more than simply not doing evil--it means doing good. It is walking even as Christ walked; and His life was one not of self-pleasing, but of self-denial for the salvation of others. He left the courts of Heaven and even laid down His life for us; and can we hope to be His disciples while selfishly enjoying all that we can of this world, and planning only, like the men of the world," (Psalm 17:14; From men which are your hand, O Lord, from men of the world, which have their portion in this life, and whose belly You fill with your hid treasure: they are full of children, and leave the rest of their substance to their babes) to leave the rest of our substance to our children?

While we cannot say that a people's spirituality is always measured by their generosity, it is certainly true that their spirituality never rises above their generosity; always remembering, however, that the gift is measured not by its money value, but, as in the case of the poor widow, (Luke 21:2-4) by the motive which prompts the gift.

Those who give most from a sincere desire to advance the cause of truth, are blessed most; not because the gift of God can be purchased with money, but because having given their means they will also give their prayers; and in so doing what they can to water others, their own souls will be watered.--Signs of the Times, July 13, 1888--Notes on the International Lesson, July 21--Exodus 36:20-29

E.J. Waggoner

Chapter 43 - The Tabernacle of Witness

In his talk before the Jewish council, when he was on trial for his life, Stephen said: "Our fathers had the tabernacle of witness in the wilderness, as He had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen." (Acts 7:44)

It is in the 25th chapter of Exodus that we find this given; and clearly the remainder of that book is devoted to the description of the tabernacle, its furniture, and the service pertaining to it.

The principal article in the tabernacle was the ark containing the tables of the law,--the ten commandments. It was called: "the ark of the testimony," (Exodus 25:22) for the commandments are frequently called the testimonies of God. Testimony is witness, and the law is called the testimony, because it is a witness of God's presence. "Love is the fulfilling of the law," (Romans 13:10) and, (1 John 4:8) God is love.

Therefore the law is God's life. So the tabernacle that contained the witness, or the testimony, was called: "the tabernacle of witness." (Numbers 17:7)

It was from above the ark of the testimony, between the cherubim that were upon it, that God said He would meet with Moses and commune with him of all things that He would give him in commandment unto the children of Israel. "And there I will meet with you, and I will commune with you from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give you in commandment unto the children of Israel." (Exodus 25:22)

And it was there that the glory of God was specially manifested. In Psalm 80, we read: "Give ear, O Shepherd of Israel, You that lead Joseph like a flock; You that dwell between the cherubim, shine forth." (Psalm 80:1)

And when Sennacherib, the Assyrian king, threatened to destroy Jerusalem, Hezekiah the king, in his extremity, went up into the house of the Lord, and spread Sennacherib's defiant and blasphemous letter before the Lord: "And Hezekiah prayed before the Lord, and said, O Lord God of Israel, which dwell between the cherubims, You are the God, even You alone, of all the kingdoms of the earth; You have made heaven and earth. Lord, bow down your ear and hear." (2 Kings 19:15-16)

It is in Exodus 25:8 that we find the reason why the tabernacle was built. God told Moses to have the people bring offerings of gold, silver, and brass, fine linen, etc. and said: "Let them make me a sanctuary, that I may dwell among them." (Exodus 25:8)

In one sense this was a great honor; for, as Moses said: "What nation is there so great, that has God so nigh unto them as the Lord our God is in all things that we call upon Him for?" (Deuteronomy 4:7)

Yet when we consider the matter further, the command to build the sanctuary, together with the statement of the reason why it was to be built, is one of the most sorrowful things to be found in the Scriptures. "Let them make me a sanctuary, that I may dwell among them!"

What a sad thing! that God's people, whom He had delivered from bondage for the express purpose of dwelling not simply among them, but in them, had to have a house made with hands in order that His glory might be seen among them. Thus the Tabernacle was at once a witness of God's presence and of the unfaithfulness of the children of Israel. "The Most High dwells not in temples made with hands." (Acts 7:48) "Thus says the Lord, The heaven is my throne, and the earth is my footstool: where is the house that you build unto me? and where is the place of my rest? For all these things has my hand made." (Isaiah 66:1)

It is evident that the tabernacle built by Moses could not be the real dwelling-place of God, and every Jew ought to have been impressed by that truth every time he looked at it. Solomon knew it well, for at the dedication of the temple that he built, which was far larger and grander than the first tabernacle, he said: "Will God indeed dwell on the earth? behold the heaven and heaven of heavens cannot contain You; how much less this house that I have built." (1 Kings 8:27)

What then is God's dwelling-place? He himself indicated it when, after asking: "Where is the place that you build unto me? and where is the place of my rest?"

He said: "But to this man will I look, even to him that is poor and of a contrite spirit, and trembles at my word." (Isaiah 66:2) "Know you not that you are the temple of God, and that the Spirit of God dwells in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple you are." (1 Corinthians 3:16-17)

The human body is the temple of the Holy Ghost. "What? know you not that your body is the temple of the Holy Ghost which is in you, which you have of God, and you are not your own?" (1 Corinthians 6:19)

This is the true dwelling-place of God. When Jesus was asked for proof of His divine mission, He said: "Destroy this temple, and in three days I will build it up." (John 2:19)

At that very time He was standing in the Jewish temple, and although He made no explanation, He expected the people to understand that "He spoke of the temple of His body." (John 2:21)

So evident is it that the human body, and no man-made building, is the temple of the Lord, that the Jews ought to have understood His meaning without any explanation. He was the temple indeed, because the law of God was within His heart, (Psalm 40:8) not in dead characters, but as the Spirit of Life, in the Living Stone. Therefore it is that: "[He is] the faithful and true witness." (Revelation 3:14)

To us the Lord says: "You are my witnesses, ... and my servant whom I have chosen. I have declared, and I have saved, and I have showed, when there was no strange god among you: therefore you are my witnesses, says the Lord, that I am God." (Isaiah 43:10,12)

When the Lord is given full possession of His temple--His people--then they also, as well as Christ, are His witnesses to the world. When Moses erected the tabernacle, "Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle." (Exodus 40:34-35)

Even so it was at the dedication of Solomon's temple: when Solomon had made an end of praying, "the glory of the Lord filled the house. And the priests could not enter into the house of the Lord, because the glory of the Lord had filled the Lord's house." (2 Chronicles 7:1-2)

That was a representation of how it should be with God's people, His real temple. Thus it was with Christ, for: "The Word was made flesh, and dwelt [tabernacled] among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth." (John 1:14)

The people saw the glory of the Lord upon the house, (2 Chronicles 7:3) at the dedication of the temple. The Lord says to His people: "Arise, shine; for your light is come, and the glory of the Lord is risen upon you. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon you, and His glory shall be seen upon you." (Isaiah 60:1-2)

And even as the Lord said: "My house shall be called a house of prayer for all people," (Isaiah 56:7) so will it be with His true temple, His people, when their bodies are dedicated to Him. For He says: "The Gentiles shall come to your light, and kings to the brightness of your rising." (Isaiah 60:3) And nations that knew you not shall run unto you, because of the Lord your God, and for the Holy One of Israel; for He has glorified you." (Isaiah 55:5)

There are marvelous opportunities and privileges for men who will take them! "Eye has not seen, nor ear heard, neither have entered into the heart of man, the things which God has prepared for them that love Him. But God has revealed them unto us by His Spirit." (1 Corinthians 2:9-10) "It is the Spirit that bears witness, because the Spirit is truth." (1 John 5:6)

And when the Spirit fills men they have power to be tabernacles of witness. There was no man in the tabernacle when the glory of God filled it; even so when Christ, the quickening Spirit, dwells in the heart by faith, and we are, according to the riches of His glory, "filled with all the fullness of God," (Ephesians 3:19) self will disappear, and He that abides between the cherubim will shine forth. (Psalm 80:1)--Present Truth, July 17, 1902--Exodus 40:1-8

E.J. Waggoner