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again, before He visibly interposes on behalf of his people, before “his acts are made known to the children of Israel."
No fewer than three times (as it is recorded in the commencement of the sixth chapter) does the Lord reveal Himself to Moses, and the children of Israel respectively, by the encouraging title, “Jehovah.” He himself comments on the distinguishing privilege thus vouchsafed to the leader of his people, in the words which follow, “And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name Jehovah, was I not known to them.” After recurring to the covenant established with their fathers, and to his having “heard the groaning of the children of Israel in Egypt,” Moses is commanded to convey to the Israelites, by a sevenfold assurance, the divine purposes of deliverance and blessing with respect to them (verses 6–8). We have, in the twenty-fifth chapter, very remarkable declaration, made to Moses, in his character of mediator; remarkable, because in fact (owing to the sin of Israel) never carried into effect. The passage occurs in connexion with the injunctions respecting the construction of the Ark; it is as follows (v. 22): “And there I will meet with thee, and I will commune with thee 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 thee in commandment unto the children of Israel.” This position of privilege, conditionally destined for the Mediator, is forfeited, as has been already observed, through the sin of the people. The subsequent history (chap. xxxiii.) exhibits a marked change in the relation of this “ stiff-necked race " towards Him who had entered into covenant with them, a change which finds its expression in the course adopted by Moses, as related in the seventh verse, “And Moses took the tabernacle, and pitched it without the camp, and called it the tabernacle of the congregation; and it came to pass that every one which ] his Ways unto Moses.
sought the Lord went out unto the tabernacle of the congregation, which was without the camp." It is interesting to observe, in connexion with the foregoing remarks, the interchange of assertion which repeatedly takes place between the Lord and his servant, with regard to the bringing up of Israel out of Egypt. At the seventh verse of chapter xxxii., we hear the Lord saying, “Go, get thee down, for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves.” Moses, for his party replies, “Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt, with great power and with a mighty hand ? "
The thirty-third and thirty-fourth of Exodus unfold a further view of the communications of Jehovah with this his highly-favoured servant, a view wherein “the Lord” is seen speaking unto Moses, face to face, as a man speaketh unto his friend. In answer to the intercession of Moses, we have there, for the third time, a sevenfold declaration of the divine purpose, a declaration teeming with grace at every stage of it. According to the Apostle John's interpretation of the sixth of Isaiah (chapter xü. 41), we are at liberty to apply the title “Jehovah” (the Lord) to the Lord Jesus, wherever we meet with it in the Old Testament. This feature of the divine ways cannot fail to give an accelerated interest to the passage, wherein the Lord's relation to his people is unfolded to Moses in a twofold aspect (chapter xxxiv. 6, 7), “And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping merey for thousands, forgiving iniquity, and transgression, and sin.”
Thus far have we seen the Lord, in perfect yet superabundant number, exhibiting his attributes of grace. The passages which follow exhibit Him in his judicial aspect, "And that will by no means clear the guilty; visiting 1 the iniquity of the fathers upon the children, and upon the children's children, unto the third and fourth generation.”'. A practical comment upon this latter aspect of Jehovah is afforded by the communication He grants to Moses (in answer to his intercession), as recorded at the ninth verse.
We there find the Lord communicating to his servant his purposes of judgment on the Canaanitish nations, purposes to be carried into effect by the instrumentality of the people of Israel.
In looking back on these gracious and repeated communications of the Most High with the chosen leader of his people, we may surely apply the words of his concluding song, to himself, and say, “Jehovah found him in a desert land, and in the waste howling wilderness; He led him about, He instructed him, He kept him as the apple of his eye. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings, so the Lord alone did lead him, and there was no strange god with him.”
“He made known his ways unto Moses,
HEY that look only to the merit of the cross, and
overlook the objective use of it to the soul, do de
ceive themselves, and deprive themselves of the full efficacy of it; and deal like a foolish patient, that thinketh to be cured by commending the medicine, or by believing that it hath virtue to cure his disease, when, in the mean time, he lets it lie by him in the box, and never taketh it, or applyeth it to himself.-Baxter.
HE word for Church (ecclesia) as all know, was
the lawful assembly in a free Greek city of all
those possessed of the rights of citizenship for the transaction of public affairs. That they were summoned is expressed in the latter part of the word; that they were summoned out of the whole population, a large, but, at the same time, a select portion of it, including neither the populace, nor strangers, nor yet those who had forfeited their civic rights, this is expressed in the first. Both the calling and the calling out are moments to be remembered, when the word is assumed into a higher Christian sense, for in them the chief part of its peculiar adaptation to its auguster uses lies.—Dean Trench's “ Synonyms of the New Testament."
THE ROCK OF AGES.—Isa. XXVI. 4.
“Let the inhabitants of the Rock sing, let them shout from the top of the mountains.”—Isa. xlii. 11.
On the Rock in rapture dwelling,
Shout ye saints the song of grace,
Glory in your Resting-place.
Songs of everlasting praise,
On this Rock, his church to raise.
Stable as the throne of God,
Cleft for water and for blood.
Other refuge cast away ;
Save what He in Zion lay.
Chosen, precious, tried and chief; On this Rock build thou alone,
Stamble not through unbelief! Firmly cling to this foundation,
Build not stubble, hay, or dross, God endorses Christ's salvation,
Build on him or suffer loss.
Spurn the quicksands which surround you,
Decked in moral speciousness, Hell's devices to confound you,
Mocking Jesu's righteousness.
Fertile fancies of the brain,
Healing slightly sinners' pain.
But a true and living faith
And his full atoning death? Cling to Christ, the Rock of Ages,
Though the fiercest foes assail, Not the malice Satan wages,
Nor the gates of hell prevail. Not the waves vehement beating,
Not the wildest winds that roar, Nor their double fury meeting,
Moves the Rock, for evermore! Sing again the matchless story!
Join the choral song of grace, Kings, and priests, and heirs of glory,
Bless Jehovah's Resting-place. On this Rock, securely dwelling,
Saints below, and saints above, One with Him, in rapture telling All the triumphs of his love.
CHARLES F. CREWES.