Synopsis of the books of the Bible

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LIBRARY OF THE THEOLOGICAL SEMINARY

PRINCETON, N. J.

PRESENTED BY

Mr. Hoel Lawrence McQueen

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SYNOPSIS

THE BOOKS OF THE BIBLE.

/

By J. N. DARBY.

VOL. L

GENESIS— II CHRONICLES.

NEW EDITION— REVISED.

LONDON:
G. MORRISH. 20, PATERNOSTER SQUARE.

CONTENTS.

FA OB

Introduction

.

. •<

• •«

1

Genesis

•••

...

•••

8

Exodus ...

• •<

• •■

66

Leviticus

...

126

Numbers ...

.

.

. 228

Deuteronomy...

...

286

Joshua ...

..

.

. 327

Judges

...

376

Ruth

..

..

. 407

I Samuel

...

410

II Samuel

..

.

. 458

I Kings

...

486

II Kings

.

.

. 521

I Chronicles ...

•••

546

IJ Chronicles

•

• •

. •<

• •■

. 573

PREFACE.

The following Synopsis was originally written
and published in French, at the desire and more
immediately for the use of Christians speaking
that language. It has been already translated
into English, and introduced. Book by Book,
into a religious publication appearing from time
to time. It has been thought desirable to give
it as a whole.

The Synopsis of the Book of Genesis, which
was felt to be too brief, has been considerably
enlarged ; and the whole revised and corrected,
but without any material change.

In the original publication the review of that
part of Leviticus which treats of the sacrifices
which prefigured that of Christ, had been

a 2

VI PREFACE.

omitted, as such a review had been already pub-
lished long ago in ^* Notes on the Offerings/*
and more fully in French in ^^Les Types du
Levitique," since then translated into English
also. To complete the Synopsis now published,
this last tract has been, after revisal, introduced
into the present work, of which it naturally
formed a part.

A few words only are needed to introduce the
reader to the present publication. He is not to
expect a commentary, nor, on the other hand,
to suppose that he has a book which he can read
without referring continually to the word itself
in the part treated of The object of the book
is to help a Christian, desirous of reading the
word of God with profit, in seizing the scope and
connection of that which it contains. Though a
commentary may doubtless aid the reader in
many passages in which God has given to the
commentator to understand in the main the
intention of the Spirit of God, or to furnish

PREFACE. Vll

philological principles and information, which
facilitate to another the discovery of that in-
tention ; yet if it pretend to give the contents of
scripture, or if he who uses it seeks these in its
remarks, such commentary can only mislead and
impoverish the soul. A commentary, even if
always right, can at most give what the com-
mentator has himself learned from the passage.
The fullest and wisest must be very far indeed
from the living fulness of the divine word. The
Synopsis now presented has no pretension of the
kind. Deeply convinced of the divine inspira-
tion of the scriptures, given to us of God, and
confirmed in this conviction by daily and grow-
ing discoveries of their fulness, depth, and per-
fectness; ever more sensible, through grace, of
the admirable perfection of the parts, and the
wonderful connection of the whole, the writer
only hopes to help the reader in the study of
them.

The scriptures have a living source, and living

Vlll PBEFACE

power has pervaded their composition: hence
their infiniteness of bearing, and the impossi-
bility of separating any one part from its con-
nection with the whole, because one God is the
living centre from which all flows ; one Christ,
the living centre round which all its truth
circles, and to which it refers, though in various
glory; and one Spirit, the divine sap which
carries its power from its source in God to the
minutest branches of the all-united truth, testi-
fying of the glory, the grace, and the truth of
Him whom God sets forth as the object and
centre and head of all that is in connection with
Himself, of Him who is, withal, God over all,
blessed for evermore.

To give all this as a whole and perfectly
would require the Giver Himself. Even in
learning it, we know in part, and we prophesy
in part. The more — beginning from the utmost
leaves and branches of this revelation of the
mind of God, by which we have been reached

PREFACE. IX

when far from Him — we have traced it up
towards its centre, and thence looked down
again towards its extent and diversity, the more
we learn its iniiniteness and our own feebleness
of apprehension. We learn, blessed be God,
this, that the love which is its source is found
in unmingled perfectness and fullest display in
those manifestations of it Avhich have reached us
even in our ruined state. The same perfect God
of love is in it all. But the unfoldings of divine
wisdom in the counsels in which God has dis-
played Himself remain ever to us a subject of
research in which every new discovery, by in-
creasing our spiritual intelligence, makes the
infiniteness of the whole, and the way in which
it surpasses all our thoughts, only more and
more clear to us. But there are great leading
principles and truths, the pointing out of which
in the various books which compose the scrip-
tures, may assist in the intelligence of the various
parts of scripture. It is attempted to do this

X PREFACE.

here. What the reader is to expect, conse-
quently, in this Synopsis, is nothing more than
an attempt to help him in studying scripture for
himself. All that would turn him aside from
this would be mischievous to him ; what helps
him in it may be useful. He cannot even profit
much by the following pages otherwise than in
using them as an accompaniment to the study
of the text itself

From what has been said it will easily be
understood that the writer can readily feel the
imperfection of what he has written. Often he
would have liked to have introduced the de-
velopments which he has enjoyed, when unfolding
particular passages in detail and applying them
to the hearts and consciences of others ; but this
would have turned him aside from the object of
the work. He trusts, however, that the right
direction is given to the scriptural researches of
the reader : grace alone can make those re-
searches effectual.

PREFACE. xi

He cannot close this short introduction to the
book without expressing the effect which the
discovery of the perfectness and divinely ordered
connection of the scriptures produces in his
mind as respects what is called Rationalism. No-
thing is proved by the system so denominated
but the total absence of all divine intelligence, a
poverty associated with intellectual pretension,
an absence of moral judgment, a pettiness of
observation on what is external, with a blind-
ness to divine and infinite fulness in the sub-
stance, which would be contemptible through its
false pretensions, if it were not a subject of pity,
because of those in whom these pretensions are
found. None but God can deliver from the pride
of human pretension. But the haughtiness which
excludes God, because it is incompetent to dis-
cover Him, and then talks of His work, and
meddles with His weapons, according to the mea-
sure of its own strength, can prove nothing but
its own contemptible folly. Ignorance is gene-

Xll PREFACE.

rally confident, because it is ignorant ; and such
is the mind of man in dealing with the things of
God. The writer must be forgiven for speaking
plainly in these days on this point. The preten-
sions of infidel reason infect even Christians.

He would add that it has not been his object
to unfold the blessed fruits the word produces in
the mind and ways of him who receives it, nor
the feelings produced in his own mind in read-
ing it, but to help the reader in the discovery of
that which has produced them. May the Lord
only make the word as divinely precious to him
as it has been to the writer ; to both ever still
more sol

SYNOPSIS

OF

THE BOOKS OF THE BIBLE.

INTRODUCTION.

I PROPOSE giving in this work, of which Genesis is the
commencement, a short synopsis of the principal sub-
jects of each book of the Bible, to aid in the study of
this precious volume that our God has given to us. I
do not at all pretend to give the full contents of each
book, but only (as God shall grant to me) a sort of
index of the subjects, the divisions of the books by
subjects, and (as far as I am enabled) the object of the
Spirit of God in each part, hoping that it may aid
others in reading the book of God. The Bible, in its
object, is a whole, which presents to us God coming
forth from His essential fulness to manifest all that
He is, and to bring back into the enjoyment of this
fulness with Himself those who, having been made
partakers of His nature, have become capable of com-
prehending and loving His counsels and Himself.

But before this purpose is fully revealed, man is
brought upon the scene as a responsible being, and his
history, as such, given to us in the various phases through
which he has passed, up to the cross, where his enmity
against God was manifested, and the foundation laid

VOL. I. B

2 THE BOOKS OF THE BIBLE.

for the full revelation of that purpose, and the accom-
plishment of God's good pleasure in man, and laid by
that in which the whole divine character in love and
righteousness was revealed and glorified, and God per-
fectly glorified in every respect in bringing man into
glory. The creation has served as a sphere to this
manifestation of God ; but as a manifestation it would
have been in itself altogether imperfect, though in a
measure it declared His glory.

Sin moreover having entered, the state of the creation
and the effects of providence, which regulated its order
and details here below, tended, in the state in which
man was, to give a false idea of God. For if he re-
ferred this creation and this government to God, he
saw a power which belonged to Him alone ; while there
existed at the same time evil which overthrew every
idea he could form of powerful goodness. The mind
of man was lost in the effort to explain it, and super-
stitions and philosophy came in to complete the con-
fusion in which he found himself. On the one hand,
superstitions made falser still the false ideas that man
had formed for himself of God; and on the other
hand, philosophy, by the efforts which man's natural
intelligence made to get rid of the difficulty, plunged
him into such obscurity and such uncertainty that he
finished by rejecting every idea of God whatever, save
the need which had made him seek one.

These superstitions were in truth nothing more than
that Satan had possessed himself of the idea of God
in the heart, in order to nourish, under this name, its
lusts, and degrade it in consecrating them by the name
of a god, who was in truth a demon ; and philosophy
was but the useless effort of the mind of man to rise
to the idea of God — a height which he was incapable
of attaining, and which in consequence he abandoned,
making it a subject of pride to do without it. Even
the law of God, while declaring the responsibility of

INTRODUCTION. 3

man to God, and thus asserting His authority, only
revealed Him in the exercise of judgment, requiring
from man what he ought to be, without revealing what
God was, save in justice ; and in no way in relation-
ship with the scene of misery and ignorance which sin
had brought upon the human race. It did not shew
what God was in the midst of that misery, nor could
do so ; for its office was to require from man consis-
tency with a certain line of conduct, of which the
Legislator constituted Himself judge, at the end of the
career of him who was subjected to it. The Son of
God is God Himself in the midst of all this scene, the
faithful Witness of all that He is in His relationship
with it. In a word, it is the Son of God who reveals
God Himself, and who becomes thus necessarily the
centre of all His counsels, and of all the manifestation
of His glory, as well as the object of all His ways.

We shall find then three great subjects in the Bible
— the creation (now under the effect of the fall) ;*
the law, which gave to man, such as he is now, a rule
— to man in the midst of this creation to see if he
could live there according to God, and be there blessed ;
and the Son of God.

The first two, namely, the creation and the law, are
bound up with the responsibility of the creature. We
shall find all that is connected with these two either
guilty or corrupted. The Son, on the contrary — the
manifestation of the grace and love of the Father, and
of God's love to the world, when this guilt was already

* I confine myself more especially to the lower creation where
man was placed. There are fallen angels, and the created
heavens are defiled through sin. But angels were a distinct
creation, and present to celebrate with joy the creation as we
view it, and as it is viewed in Genesis i., after the first verse, as
a scene with which man has to do. Still as responsible and
creatures, where not preserved of God, they were liable to fall,
and in fact did fall. But they were a distinct creation. Hence
we have them not in the creation recounted in Genesis.

4 THE BOOKS OF THE BIBLE.

there in lawless sin and lawbreaking, the express
image of the subsistence of God, in whom the Father
was seen — we shall see suflfering in love in the midst
of this fallen creation and the contradictions of a re-
bellious people, and when God had been perfectly glori-
fied in respect of sin, accomplishing all the counsels of
God in uniting all things in blessing by His power and
under His authority, those even who with hatred had
rejected Him being forced to own Him Lord to the
glory of God the Father ; and at last, when He shall
have subjected all things, giving up to God the Father
the kingdom of His glory as Son of man, that God
may be all in all.

Besides all this, there are in the counsels of God
those with whom the God whom we know in Jesus
surrounds Himself, who are to be brought into the
likeness of Him with whom they are associated as sons,
He the firstborn among many brethren who are to
enjoy eternally with God His favour and blessing,
as it rests on Him with whom and through whom they
enjoy it. There is also an earthly people in whom God
manifests the principles of His government here below
and His unfailing faithfulness ; it is to this last, con-
sequently, that the law was given. Finally, in the
purpose of God before the world was (but hidden until
the fit moment when, its redemption being accom-
plished, the Holy Spirit could, by dwelling in it, con-
sequent on the accomplishment of the work of redemp-
tion and the glorifying of Christ, reveal to it all the
efficacy of its redemption and the whole extent of its
blessing), there was a church, chosen in Christ, His
bride, to be presented to Himself without spot or
wrinkle. His body too, the fulness of Him who filleth
all in all, united to Him by the Spirit with which all
the members are baptised, and soon to be manifested in
glory when He takes that headship.

The cross is the centre of all this in every respect.

INTRODUCTION. 5

There the history of man in responsibility, as the child
of Adam ends, and there begins anew in grace reign-
ing through righteousness. There good and evil are
fully brought to an issue, hatred in man and love in
God, sin and the righteousness of God against it.*
There God is perfectly glorified morally, and man
judged in sin and redeemed in righteousness, the domi-
nion of evil destroyed, and that of man established in
righteousness as God willed it should be, death and he
that had the power of it set aside, and this by an act
of love which set the Son of God as man at the head
of all things in righteousness. All, through the cross,
rests secure and immutable in result on the ground
of redemption : what shall the end of the despisers of
it be?

Hence we shall find, not only the creation, the law,
and the Son of God, but the dealings by which God
has prepared the way for, and led men to expect, His
manifestation; the development of all the principles
on which He entered into relationship with men ; the
consequences of the violation of the law ; and lastly,
in its place, the manifestation of the church upon the
earth, and the directions He has given to it, together
with the course of events which are connected with its
existence and its unfaithfulness on the earth; with
that of the earthly people of God; and with man
himself, responsible to God and clothed with authority
by Him on the earth : the whole closing with the glory
of Jesus, Son of man, maintaining the blessing and

* This is morally of the greatest depth and fulness. We have
man in absolute evQ, hatred against God manifested in goodness ;
Satan in all his power over all Adam's children, man in perfec-
tion, Christ, in love to His Father and perfect obedience ; God in
righteousness against sin, and in love to the sinner ; and all this
in the very place of sin where man was. Hence all founded on
it is immutably stable. A risen Christ is, as to the human state
in itself, the result of this, man in a new eternal condition,
beyond sin, death, Satan's power and judgment.

6 THE BOOKS OF THE BIBLE.

union of all things under the reign of God ; and, in
fine, God all in all. The history of Jesus ; the position
granted to the church in glory according to the counsels
of God, the mystery hidden from the ages ; her parti-
cipation in the sufferings of Jesus, and her union with
Him ; and in general the testimony of the Holy Ghost
given from on high, are clearly revealed in the New
Testament. That of which we have spoken previously
forms the course of the ages ; the church forms no part
of them.

This separates the Bible naturally into two parts: —
that which speaks of the first two subjects, the creation
•and man in his relationship with God without law, and
His people under law ; and that which speaks of the
Son come upon the earth, and all that relates to the
church and its glory — that is, in general, the Old and
New Testament. We shall see, however, that, in the
Old, promise and prophecy referred always to the Son,
eternal object of the counsels of God : as, in the New,
there were prophecies of the future dealings of God
with the earth, and so far connected with the Old ; and,
further, the rejection of the Son gave occasion to the
presence of the Holy Spirit on earth — a fact which
modified the whole state of the people of God, and
introduced special subjects which depended on this
presence. For there is this peculiar in the historical
part of the New, that the Son was presented first to
the world, and to the people under the law, to put
them anew to the test. The bearing of His coming at
first was not the accomplishment of the counsels' of
God, but to present to man, still placed under the old
order of things, the faithful testimony of what God
was, if the heart of man had any capacity to receive
it, or to discern Him who returned in grace into the
midst of a fallen creation, and did so in the very form
and nature of him in whom the fall had taken place ;
and to the Jews, if they had been willing to receive

INTRODUCTION. 7

Him, the Lord of glory, the object of all the prophe-
cies and of all the promises; and, in fine (the world
not having known Him, and His own not having re-
ceived Him), to accomplish the sacrifice, which could
lay the foundation of a new world before God, and
place the redeemed in joy before the face of His
Father, heirs of all that was established in Him the
second Adam to make the church His body and His
bride.

From all that I have said, it results also that the Old
Testament contains two very distinct parts — often
united, it is true, in the same book, and even in a single
passage, still distinct in their nature — the history of
man as he was, and God's way with him, or the histor-
ical part, whether before the law or under the law ;
and the revelation of the thoughts and intentions of
God as to the future, which are always connected with
Christ. This revelation sometimes takes the character
of a positive prophecy, sometimes the form of a typical
event which prefigures what God would afterwards
accomplish. I may cite, as an example of this last
way of expressing the thoughts of God, the sacrifice
of Isaac. Evidently there is an historical instruction
of the utmost importance in the touching example of
Abraham's obedience ; but every one easily recognises
in it the type of a sacrifice, for which God prepared
for Himself a Lamb, of which Isaac, the beloved of
his father, was but a feeble figure ; and where resur-
rection, not in figure but in power, is the source of~ life
and hope to every believer.

But perhaps I anticipate too much the details. Let
us proceed to the general character of the books of
scripture.

GENESIS.

Genesis has a character of its own; and, as the be-
ginning of the Holy Book, presents to us all the great
elementary principles which find their development in
the history of the relationships of God with man, which
is recorded in the following books. The germ of each
of these principles will be found here, unless we except
the law. There was however a law given to Adam in
his innocence ; and Hagar, we know, prefigures at least
Sinai. There is scarce anything afterwards accom-
plished of which the expression is not found in this
book in one form or another. There is found also in
it, though the sad history of man's fall be there, a
freshness in the relationship of men with God, which
is scarce met with afterwards in men accustomed to
abuse it and to live in a society full of itself. But
whether it be the creation, man and his fall, sin, the
power of Satan, the promises, the call of God, His
judgment of the world, redemption, the covenants, the
separation of the people of God, their condition of
strangers on the earth, the resurrection, the establish-
ment of Israel in the land of Canaan, the blessing of
the nations, the seed of promise, the exaltation of a
rejected Lord to the throne of the world, all are found
here in fact or in figure — in figure, now that we have
the key, even the church itself.

Let us examine then the contents of this book in
order. First, we have the creation — creation in which
man is found placed on earth as centre and head. We
have first the work of God, and then the rest of God :
at the close of His work, rest from labour, without
presenting the idea that any one participated in it. God

GENESIS. 9

Himself rested from His work. Man comes in to take
his place then in happiness at its head.

But here some brief general remarks deserve a place.
This revelation from God is not a history by Him of
all that He has done, but what has been given to man
for his profit, the truth as to what he has to say to.
Its object is to communicate to man all that regards
his own relationship with God. In connection with
the second Adam he will know as he is known ; and
already, by means of the work of Christ, he has that
unction of the Holy One by which he knows all things.
But historically the revelation is partial. It communi-
cates what is for the conscience and spiritual affections
of man. The created world therefore is taken up as
it subsists before the eyes of man, and he in the midst
of it, and in so bringing it forward Genesis gives God's
work as the author of it. What is here said is true of
the whole Bible. Here it is evident in this, that no-
thing is said of the creation but what places man in the
position which God had made for him in the creation
itself, or presents to him this sphere of his existence
as being the work of God. Thus no mention is made
of any heavenly beings. Nothing is said of their
creation. We find them as soon as they are in relation-
ship with men ; although afterwards, as a truth, it is
fully recognised of course that they are so created.

Thus also, as regards this earth, except the fact of
its creation, nothing is said of it beyond what relates
to the present form of it. The fact is stated that
God created all things, all man sees, all the material
universe. " In the beginning God created the heavens
and the earth." What may have taken place between
that time and the moment when the earth (for it only
is then spoken of) was without form and void, is left
in entire obscurity. Darkness was then upon the face
of the deep, but the darkness is only spoken of as
resting on the face of the deep.

L

10 THE BOOKS OF THE BIBLE.

From out of this state of chaos and darkness in
which the earth then lay God brought it, first intro-
ducing light into it by His word, and then formed seas
and dry land, and furnished it with plants and living
creatures. In this earth, thus prepared and furnished,
man, made after the image of God, is placed as lord of
all that was in it. Its fruits are given him for food ;
and God rests from His work, and distinguishes with
His blessing the day which saw His labours closed.
Man enjoyed the fruit of God's work rather than
entered into the rest; for in nothing had he taken part
in the work.

The first four days, God brings light and order out
of darkness and confusion: light, the first day; the
expanse as a scene of heavenly power over the earth,
the second day; then He divided what was formed
and orderly, on the one hand, from the moving power-
ful but shapeless mass of waters, on the other, and then
ornamented the ordered habitable scene with beauty and
fruitfulness on the third. The symbols of directing
power were set visibly in their places on the fourth.

The scene of man's display and dominion was formed,
but man was not yet there. But before He formed
man, God created living energies of every kind in the
seas, and earth, and air, which, instinct with life, should
propagate and multiply, the proof of God's life-giving
power, that to matter He could communicate living
energy ; and thus, not only a scene was formed, where
His purposes in man should be displayed, but that
existence, which man should rule so as to display his
energies and rights according to the will of God, and
as holding his place as vicegerent over the earth, apart
and distinct from all, the centre of all, the ruler of all,
as interested in them as his ; living in his own sphere
of blessedness according to his nature, and as to others,
ordering all in blessing and subjection. In the midst
of all the prepared creation, in a word, man is set.

GENESIS. 11

But this was not all. He was not to spring out of
matter by the mere will of God, as the beasts, by that
power which calls things that are not as though they
were, and they are. God formed man out of the dust,
and when formed breathed from Himself into his
nostrils the breath of life, and thus man became a
living soul in immediate connection with God Himself.
As the apostle states elsewhere, we also are His offspring.
It is not said " Let the earth bring forth ;" but " Let us
make." And He made man in His likeness, created
him indeed to multiply as the other living creatures,
but gave him dominion over them, and made him the
centre and head of God's creation on the earth. The
seeds of the fruitful earth were given to him, the green
herb and its increase to the beasts. Death and violence
were not yet.*

We shall see, in chapter ii., another immensely im-
portant principle brought out as to man, when the
question of his relationship to God is brought forward.
Here his creation is a distinct one from all else ; he is
presented simply, apart from every other thought, as

* Nothing can be more marked than the distinction of man — '■
of that being in whom the purposes of God also were to be ful-
filled ; His delights were with the sons of men, His good pleasure
in (not merely good will towards) men proved by His blessed
Son becoming a man. Here no doubt it is the responsible man,
but the difference from all other creatures is marked as strongly
as possible. The sixth day's creation finishes with the usual
formula, "And God saw that it was good" (chap. i. 25), before
man is spoken of. Then comes a solemn consultation to give
him a special place, and the image and likeness of God are in-
troduced by God as that after which He creates him. And it is
repeated, " so God created man in his own image." I must say,
to make a mere animal of him is monstrous and slights this
passage, the emphatic declaration of God. As an order of being,
he is evidently the counterpart of the ways of God, though this
be only fully accomplished in Christ according to Psalm viii.
which just brings this out : compare Eomans v. 14 and
Hebrews ii.

12 THE BOOKS OF THE BIBLE.

God's workmanship as a creature, the head and centre
of the rest, the ruler over them all. But this we may-
remark : while he represents God and is like Him we
have nothing of righteousness and holiness here. This
came in by redemption and the partaking of the divine
nature. There was of course the absence of evil, and
so far the likeness of God; but ignorance of it, not
what God is in respect of it. It is much more here
the place man holds, than his nature, though the
absence of evil, and the spring of condescending affec-
tions as the centre of being, must have been found
there, had he not fallen. These last are more the
likeness, his place more the image. He was the central
authority of all things, and all things referred to him
as their head. All authority and all affections were re-
lated to him as their centre and head, and no sin, sorrow,
or evil, or insubordinate self-seeking was there. Un-
f alien moral order would have been his delight.

The first three verses of chapter ii. belong to the
first chapter. It is the rest of God, He ceasing from
His own works, all very good.

In chapter ii. we have man's relationship with God,
and his own portion as such. Hence the Lord* God is
introduced : not merely God as a creator, but God in
relationship with those He has created. Hence we
have the special manner of man's creation.

Only a word or two is called for as to the garden.
It was a place of delights. Eden means pleasure. It

* That is Jehovah Elohun, a personal name as well as G-od-
head. It was important too that Israel should know that their
God was the original Creator of all. Still it is only used when
special ways and connection with man are introduced. The dis-
tinction of Jehovistic and Elohistic documents is the merest
child's play, and flows from entire ignorance of the ways and
mind of God. There is always a reason for one or the other.
Elohim is simply God ; Jehovah is the acting governing person
in time, though self-existing, who abides ever the same and
having to do with others, whc is. aoid was, and is to come.

GENESIS. 13

has wholly disappeared, and it was meant that it
should; only we find, by two at least of the rivers,
that it was on this earth substantially as we have it.
Jehovah Elohim had formed the man, Jehovah Elohim
had planted the garden. The river of God to water
the earth had its rise there. The fresh springs of God
are found in the place of His delight. Man was set
there to dress and keep it. Man and the earth are
both now in ruin.

But we have in this chapter, more particularly, the
special relationship of man with God, with his wife
(type of Christ and His church), with the creation;
and the two great principles, from which everything
flows as regards man, established in the garden where
man was placed in blessing, namely, responsibility in
obedience, and a sovereign source of life — the tree of
the knowledge of good and evil, and the tree of life.
In these two things, in conciliating these two, lies the
lot of every man.* It is impossible out of Christ. It
is the question raised in the law, and answered in grace
in Christ. The law put life as the result of the perfect
obedience of him who knew good and evil, that is, made
it depend on the result of our responsibility. Christ,
having undergone the consequence of man's having
failed, becomes (in the power of a life which had gained
the victory over death which was the consequence of
that disobedience) a source of life eternal that evil
could not reach, and that in a righteousness perfect
according to a work which has taken away all guilt
from him that has share in it, a righteousness more-

* In Eden the two principles were there, obedience and life;
man failed, incurred death, and was excluded from life there.
The law did not treat man as lost, though it proves him so, but
takes up the two principles and makes life dependent on obedi-
ence. Christ takes the consequence of failure for us on the
cross, and is the som-ce of divine life to us, and that in a new
resurrection state.

n.

14 THE BOOKS OF THE BIBLE.

over in which we stand before God according to His
own mind and righteous will and nature, according to
His own glory. His priesthood* applies to the details
of the development of this life in the midst of evil,
and the place of divine perfectness in which we are
set by His work, and reconciles our present infirmities
with our divinely given place before God. In the
garden the knowledge of good and evil did not yet
exist : obedience only in refraining from an act, which
was no sin if it had not been forbidden, constituted
the test. It was not a prohibition of sin as at Sinai,
and a claim of good when good and evil were known.

The condition of man, in contrast with every other
creature here below, found its source in this, that,
instead of springing from the earth or water by the
sole word of God, as a living being, man was formed
and fashioned from the dust, and God places him in
immediate relationship, as a living being, with Himself;
inasmuch as he becomes a living being through God
Himself's breathing into his nostrils the breath of
life.

All animated creatures are called living souls, and
said to have the breath of life; but God did not breathe
into the nostrils of any in order to their becoming
living souls. Man was, by his existence, in immediate
relationship with God, as deriving his life immediately
from Himself; hence he is called in Acts xvii. the
offspring of God, and in Luke it is said " the [son] of
Adam the [son] of God."

It is important to consider this chapter as laying
down, in a special manner, all the principles of the
relationship of man, whether with God, with his wife,
or with the inferior creation. Here were all things in

* The difference between priesthood and advocacy will be
treated in its place in John and Hebrews. I only remark here
that priesthood refers to help and access to God, advocacy to
tailure.

GENESIS, 15

their own order as creatures of God in connection with
the earth; but man's labour not the means of their
growth and fruitfulness. Nor did rain from heaven
minister fruitfulness from above. The mist that
watered it rose from the earth, drawn up by power
and blessing, but not coming down. Yet man was, as
to his place, in a peculiar one in reference to God. Man
did not dwell in heaven ; God did not dwell on earth.
But God had formed a place of peculiar blessing and
delight for man's habitation, and there He visited him.
Out of this garden, where he was placed by the hand
of God as sovereign of the world, flowed rivers which
watered and characterised the world without. Upon
Adam reposed the duty of obedience. The image of
God upon earth, in the absence of evil from his nature,
and as the centre of a vast system around him and in
connection with him, his own proper blessing was in
his immediate connection and intercourse with God,
according to the place he was set in.

As soon as God had redeemed a people, He dwelt
among them. His abiding presence is the consequence
of redemption and through it only. (Ex. xxix. 46.)
Here He created, blessed, and visited. Adam, created
the conscious centre of all around him, had his blessing
and security in dependence on and intercourse with God.
This, as we shall see, he forfeited, and became the
craving centre of his own wishes and ambition, which
he could never satisfy.

Earthly nature then in its perfection, with man, in
relationship with God by creation and the breath of
life that was in him, for its centre; enjoyment; a source
of abiding life, and a means of putting responsibility
to the test ; the sources of universal refreshment to the
world without ; and, if continuing in his created condi-
tion blessed intercourse with God on this ground
— such was the position of the first and innocent
Adam. That he might not be alone here, but have a

IL

THE BOOKS OF THE BIBLE.

companion, fellowship, and the enjoyment of affection,
God formed — not another man, for then the one were
not a centre — ^but out of the one man himself his wife,
that the union might be the most absolute and intimate
possible, and Adam head and centre of all. He receives
her, moreover, from the hand of God Himself. Such
was nature around man : what God always owns, and
man never sins against with impunity, though sin has
spoiled it all ; the picture of what Christ, the church,
and the universe shall be at the end in power in the
obedient man. As yet all was innocence, unconscious
of evil.

In chapter iii. we find — what, alas ! has always hap-
pened, and happened immediately when God has set
up anything in the hands of responsible man — disobe-
dience and failure. So it was in Adam, so in Noah, so
in Israel with the golden calf, so in the priesthood with
strange fire, so in Solomon son of David, and Nebu-
chadnezzar. So indeed in the church, 1 John ii. 18, 19,
and Jude. It was always the first thing when what
was set up was trusted to man. All is set up again
in Christ, the man of God's purpose. The subtlety
of the hidden enemy of our souls is now at work.
The first effect is the distrust of God which he
inspires; then lusts and disobedience; utter dis-
honour done to God, whether as regards His truth
or His love; the power of 'natural affections over
man; the consciousness of being naked and power-
less; effort to hide it from oneself;* terror of God
— seeking to hide from Him ; self -justification, which
seeks to cast upon another, and even upon God,
that of which we have been guilty. After that, we

* He made fig leaves to cover his nakedness as to human
shame, but when God came in he was as naked as ever. ' I heard
thy voice in the garden, and I was afraid, and went and hid my-
self, for I was naked.' The fig leaves were man's covering. God
clothed them with skins which were had through death.

GENESIS. 17

have, not the blessing or restoration of man, or promises
made to him, but the judgment pronounced upon the
serpent, and, in that, the promise made to the second
Adam, the victorious man, but who in grace has His
birthplace where the weakness and the fall were. It
is the Seed of the woman who bruises the serpent's
head.

Remark too how complete was the fall and separa-
tion from God. God had fully blessed ; Satan suggests
that God keeps back the best gift out of envy, lest
man should be like Him. Man trusts Satan for kind-
ness rather than God, whom he judges according to
Satan's lie. He believes Satan instead of God, when
he tells him he should not die, as God said he should,
and casts off the God who had blessed him, to gratify
his lusts. Not trusting God, he uses his own will to
seek happiness by, as a surer way, as men do now.

We see in Philippians ii. how completely the Lord
Jesus glorified God in all these points, acting in a way
exactly opposite to Adam. We may remark too that
Adam did it to exalt himself, to be as God, as a
robbery; while Christ, when He was in the divine
glory, emptied Himself to be like man, and was
obedient, not disobedient, unto death. Remark, too,
how the hiding of sin from self is gone when God
comes in. Adam, who had covered his nakedness,
speaks of it when God is there as much as if he had
done nothing to cover it. And so it is with all our
efforts to make out what shall hide our sin, or make
out righteousness. Moreover man flies from God before
ever God drives him in righteousness from His presence
and blessing. The knowledge of good and evil in a
state of disobedience makes us afraid of God, and must
have a divine work and righteousness to cover it.
Remark farther, what is of great importance, Adam
had no promise : there is none to the first Adam ; no
restoration of the first man, no way back to the tree
VOL. I. III. 0

18 THE BOOKS OF THE BIBLE.

of life ; all is in the Second, the woman's Seed. In
judging Satan He and His victory are promised.

What follows is the present result as to the govern-
ment of God ; the temporal sentence pronounced on
Adam and his wife, until death, under the power of
which he was fallen, seized him. There was a sign
however of deeper mercies. Life is recognised as still
there though death had come in : Eve is the mother of
all living ; a faith, it would seem, real, though obscure,
at any rate, ours. But there is yet more. Before they
are driven out, and shut out from all return back to
the tree of life according to nature, God clothes them
with a garment which covers their nakedness, a garment
which had its origin in death (the death of another),
which had come in, but which hid the effects of the
sin that had introduced it. Man was no longer naked.
So, though out from God's presence in nature, we have
not yet indeed the serpent's head bruised, though this
is sure to be accomplished, the prince of this world is
judged (though he be it still), and we know it by the
Holy Ghost come down from heaven, when Christ,
whom the world led by Satan slew, was seated at God's
right hand ; but if that be not yet accomplished, we are
before God clothed with the clothing which He has
put upon us, that best robe. It is not now a promise
or a figure, but an accomplished work — a work of God.
God has made our coat ; the world may mock at such a
thought, we know what it means. But he is justly
driven out of the garden, an outcast from paradise and
God, and hindered from partaking of the tree of life,
that he may not perpetuate here below a life of dis-
aster and of misery. The way of the tree of life was
henceforth inaccessible to man,* according to nature,
as the creature of God. There is no return to the
paradise of man in innocence. Adam, already in sin

* The cherubim I believe always to represent judicial govern-
ment and power.

GENESIS. 19

and far from God, is the parent of a race in the same
condition as himself.*

But grace could work. The grace of a God above
the evil of man, and Abel approaches Him by faith.

Hereon follows the separation of the families of
God and of the enemy, of the world and of faith.
Abel comes as guilty, and, unable as he is to draw
near to God, setting the death of another between
himself and God, recognises the judgment of sin — has
faith in expiation. Cain, labouring honestly out-
wardly where God had set him to do so, externally
a worshipper of the true God, has not the conscience
of sin; he brings as an offering the fruits which are
signs of the curse, proof of the complete blinding of
the heart, and hardening of the conscience of a sinful
race driven out from God. He supposes that all is
well ; why should not God receive him ? There is no
sense of sin and ruin. Thus is brought in sin, not only
against God which Adam had fully wrought, but
against one's neighbour, as it has been displayed in the
case of Jesus ; and Cain himself is a striking type of
the state of the Jews.

In these two chapters we have sin in all its forms,
as a picture set before us in Adam's and Cain's conduct
— sin in its proper original character against God, and
then more particularly against Christ (in figure) in the
conduct of Cain, with its present consequences set
forth as regards the earth. We may remark, in both
Adam's and Cain's case, how the government of God
on the earth is set in prominence as to the effects of

"' Whatever Eve's own condition as believing promise, what
she says at the birth of Cain was the expression of the thought
that the fulfihnent of promise was in nature, which could not
be. Sin was there and death, and the judgment of the hope of
promise connected with nature come in. "I have gotten a man
from Jehovah " was faith in promise, but expectation of the ac-
compHshment of promise in nature. And Cain had to go out
from the presence of Jehovah.

IV.

20 THE BOOKS OF THE BIBLE.

sin. Separation from God of a being capable of, and
naturally formed for, intercourse with Him, is there,
but left rather for the moral weighing of the soul.
The publicly revealed judgment is that of consequences
on earth. It is clearly said no doubt, " He drove out
the man " with whom He was to have held intercourse
(chap, iii.) ; and " from thy face," says Cain, " am I
driven out." (Chap, iv.) But what is developed is the
earthly condition. Adam is shut out from a peaceful
and unlaborious paradise, to labour and till the ground.
Cain is cursed from the earth in this very position, and
a fugitive and a vagabond ; but he will be as happy
there as he can, and frustrate God's judgment as far
as he can, and settle himself in comfort in the earth
as his, where God had made him a vagabond ;* and
that is the world. Here it is first pictured in its true
character.

Remark also the two solemn questions of God :
" Where art thou ?" — man's own state apart from God
— intercourse with Him lost; and, "What hast thou
done ?" — sin committed in that state ; of which the
consummation and full witness is in the rejection and
death of the Lord.

In the history of Lamech we have on man's part
self-tvill in lust (he had two wives), and vengeance in
self-defence ; but, I apprehend, an intimation in God's
judgment, that as Cain was the preserved though
punished Jew, his posterity at the end, before the heir
was raised up and men called on Jehovah in the earth,
would be sevenfold watched over of God. Lamech
acknowledges he had slain to his hurt, but shall be
avenged.

In the second chapter then we have man in the order

* Nod is "vagabond." God had made him Nod; and he
settles himself, calls "the land after his own name," or at least
his son's name, as an inheritance, and embellishes his city with
ai-ts and the delights of music — a remarkable picture.

GENESIS. 21

of created blessing, the state in which he is; in the
third, man's fall from God, by which his intercourse
with God on this ground is foreclosed ; in the fourth,
his wickedness in connection with grace in the evil
state resulting from his fall ; what the world there-
upon became, man being driven out from the presence
of Him who accepted by sacrifice in grace, and ordermg
its comforts and pleasures without God, yet borne with,
and a remnant preserved, and the heir of God's counsels,
Seth, set up, and men calling on the name of God in
relationship with them, that is, on Jehovah.

Driven from the presence of God, Cain seeks, in the
importance of his family, in the arts and the enjoy-
ments of life, temporal consolation, and tries to render
the world, where God had sent him forth as a vagabond,
a settled abode and as agreeable as possible, far from
God. Sin has here the character of forgetfulness of
all that had passed in the history of man ; of hatred
against grace and against him who was the object and
vessel of it; of pride and indifference; and then despair,
which seeks comfort in worldliness. We have also the
man of grace (Abel, type of Christ and of them that
are His) rejected, and left without heritage here below;
man, his enemy, judged and abandoned to himself ; and
another (Seth) the object of the counsels of God, who
becomes heir of the world on the part of God. We
must remember however that they are only figures of
these things, and that in the antitype the man who is
heir of all is the same as He who has been put to
death.

In chapter v. we have the family of God upon the
earth, subject to death, but depositary of the counsels
and of the testimony of God. Here we may remark
Enoch, who has his portion in heaven, and who bears
witness to the world of the coming of Jesus in judg-
ment, but is himself taken up there before it ; and Noah,
on the other hand, warned for himself, preaching right-

vm.

22 THE BOOKS OF THE BIBLE.

eousness and judgment, and passing through the judg-
ments to begin a new world — figures of the church and
the Jews in connection with Christ's coming.

Finally we find power and force here below, the
result of the sons of God nc>t keeping their first estate,
of apostasy; and God executes judgment instead of
any longer pleading with men by the testimony of His
Spirit in grace, which has its allotted term. The obedi-
ence of faith is the security of the warned remnant ;
but the principle of degeneracy worked on in spite of
the testimony, and worked on the accomplishment of
the testimony it despised. Man grew worse and worse,
and God's creation was utterly defiled and filled with
violence, the two universal characters of active will
out of God. As regards man, it was now brought out,
when he was left to himself (for before the flood, save
gracious testimony, he was so left), that every thought
of his heart was only evil continually. God creates
and destroys ; He calls and repents not. Creation was
utterly corrupted, and God destroys it wherever the
breath of life is. The testimony of these things is gone
out everywhere among the heathen. We have here the
exact though brief account of them, so far as needed
to shew what man was and is, and God's ways with
him.

In the midst of the ruin and judgment God points
out the way of salvation through the judgment. The
remnant taught of God profit by it. The fiood is
brought upon the world of the ungodly. Up to this,
though the seed of the woman had been promised,
sacrifice brought in, and testimony given, there were
no special dealings of God with man. It was man
walking before God in wickedness, no calling out, no
law, no judgment. The world, man, was judged (save
Noah and his family) and its deeds were hidden under
an overwhelming flood. The judgment of God is ac-
complished : but He remembers His mercy.

GENESIS. 23

In chapter ix. begins the history of the new earth.
God blesses the earth more than before; and the answer
to the sweet savour of the sacrifice assures the world
that a universal deluge will never recur. God makes
a covenant* with the creation to this effect. Govern-
ment is established in the hand of man, and death
begins to furnish him with nourishment. It does not
appear to me that, before this, there had been either
government or idolatry. There had been sin against
God, violence without restraint against one another,
and corruption ; the two perpetual characters of sin,
amongst men, and even in Satan as far as may be.f
God cared for His creation in mercy ; but with Noah
new principles were brought out. The sacrifice of
Christ (in figure) becomes a ground of dealing with
the earth, not alone of accepting man, as in A.bel ; and
on this a covenant is founded. That is, God binds
Himself in grace, so that faith has a sure ground to go
upon, that on which it can count.

Another very important principle introduced was
the second referred to — government in the hand of
man. Covenant was sure, for God is faithful when He
binds Himself. Government was entrusted to the
hands of men. Alas ! this new trial soon has the same
result as before. The government confided to Noah
loses immediately its honour. The earth, under mercy,
relieved (as Lamech had announced) by agricultural
care, becomes in its fruits a snare to Noah, who becomes

* Covenant, when used in connection with the Lord, is always,
it seems to me, some order established by God and announced to
man, according to the terms of which He enters into relationship
with man, or according to which man is to approach Him.

t There are three characters of sin — violence, falsehood and
con'uption. The two first are directly ascribed to Satan ; alas,
man follows him in them, the third is more properly man's. All
three are noticed in Colossians iii. 5-9. In fact we get these
three characters at the close — the false prophet, the beast, and
Babylon.

IX.

24 THE BOOKS OF THE BIBLE.

intoxicated, and his own son dishonours him ; on whose
race consequently the curse falls. This is given in
view of the people opposed to Israel, the centre of
God's earthly government, and of the relationship of
God with that family.

In these chapters then we have the old earth closed
and the new begun on new principles. This lasts till
the judgment by fire. Man's failure in the old world
is set forth, and God's judgment thereon, in Adam and
Cain. Now the special judgment and the special
blessing in connection with Israel begins to shew itself,
for we are yet on the earth here. The historical course
of Noah's family is brought out in connection with
these two points, the blessing and the curse in Shem
and Ham. This is God's survey of the new world, in
its three heads Shem, Ham, and Japheth, in a brief
declaration of what characterised their position in the
earth. Its whole history is stated in a few words. How
mighty in everything is the word ! He who knows all
can state all briefly and surely. We begin afresh with
chapter x. with the generation or history of Noah's
sons.

We have thus the establishment of the new earth
and its whole general prophetic history, as this earth,
in the first account of Noah, and God's communications
with him, Shem being owned as the root of God's
family in it, allied to the name of Jehovah, with special
judgment on Canaan, whose place, we know, Israel
took.

Chapters x., xi. give us the history of the world as
peopled and established after the deluge, and the ways
of men in this new world ; the great platform of all
the development of the human race as peopling this
world after the flood, and the principles and judgments
on which it is founded. Chapter x. gives the facts,
chapter xi. how it came about in judgment, for chapter x.
and xi. are not to be taken as chronologically consequent;

GENESIS. 25

for the division into nations and tongues was conse-
quent on the attempt at unity in human pride in Babel ;
and then, lastly, we have the family Jehovah owned,
to trace the descent in it to the vessel of promise : to-
gether with God's orderings of the world. The posterity
of Noah is given by families and nations (a new thing
in the earth), out of which, from the race of Ham, arises
the first power which rules by its own force and founds
an empire ; for that which is according to flesh comes
first. We have then, that the moral history of the
world may be known as well as the external form it
assumed, the universal association of men to exalt
themselves against God, and make to themselves a name
independently of Him,* an eflfort stamped on God's
part with the name of Babel (confusion), and which
ends in judgment and in the dispersion of the race,
thenceforth jealous of and hostile to one another.-)-
Lastly we have the genealogy of the race by which
God was pleased to name Himself; for God is Jehovah, |
the God of Shem.

The importance of these chapters will be felt. The
preceding chapters gave us, after the creation, the great
original principles of man's ruin, closing with judgment,
in which the old world found its close. Here we have
the history of our present world, and, as seen in

^' The idea of a building high enough to escape the flood is
an idea of which there is not the smallest trace in this passage.
It was the pride of man seeking a centre and a name without
God, and coalescing together. The rise of imperial power and
dominion came after this, in which individual will and energy
gained the ascendency. They are two phases of human effort
without God.

t Pentecost was a beautiful testimony : God rose there above
the confusion and judgment, and found, even in its effects, the
means of getting near the heart of man ; so that grace overruled
judgment, even when it was not exercised in the power which
regenerates the world.

I All in chapter ix. is simply Elohim, God, till we get to verse
26, where it is Jehovah, the God of Shem.
X., XL

26 THE BOOKS OF THE BIBLE.

Genesis (which uncovers the roots of all that was to
be for the revelation of God's thoughts and the display
of His government), in its great principles and original
sources, which imprint their character on the results,
till another judgment from God Himself obliterates all
but its responsibility, and gives room for another and
a better world.

The result of this history is that the world is set out
by families. The fashion of this world has obliterated
the memory and the perception of this, but not the
power. It is rooted in the judgment of God, and, when
the acquired force of this world becomes weak, will be
evermore apparent, as it now really works. The foun-
tain heads were three, first named in the order, Shem,
and Ham, and Japheth: the first being the family in
which the covenant was to be established on earth, and
with which God was to be in relationship; then he who
was in hostility with God's family ; and last, though
eldest and proudest, the Gentile Japheth.

In the detail Japheth is given first. The isles of
the Gentiles in general, that is, the countries with which
we are familiar, and much of northern Asia, were
peopled by his descendants. But the great moral
questions, and power of good and evil in the world,
arose elsewhere, and the evil now (for it was man's
day) before the good.

The East, as we call it, Palestine, down the Euphrates,
Egypt, &c., was in the hands of Ham. There power first
establishes itself by the will of one in Nimrod. A
mighty hunter — force and craft — works to bring un-
tamed man, as well as beast, under his yoke. And
cities arise ; but Babel was the beginning of his king-
dom ; others he went out and built, or conquered.
Then come the well-known Egyptians, Mizraim. An-
other branch of this family is marked as forming the
races in possession of the inheritance destined of God
for His people.

GENESIS. 27

Shem comes last, the father of Hebrews, the brother
of him who has long despised him as possessed of an
elder brother's title. Such is the general result in the
peopling of the world under God's ordering.

The way was this. Man sought to make a centre
for himself. Adam, living in the earth, would have
been so, and its link with God ; as Christ will be here-
after, and ever was in the purpose of God, for Adam
was the image of him that was to come. But will has
none but itself. Noah, whose influence would have
been just, has no place in the whole history (after his
worship), save that he lost the place of authority by
falling into sin, in the loss of self-restraint.* Will
characterised all now ; but in a multitude of wills, all
impotent as centres, what can be done ? A common
centre and interest is sought independent and exclusive
of God. They were to till the earth ; but scattered in
peaceful quietness, to be of no importance, they would
not. They must get a name for themselves to be a
centre. And God scatters into nations by judgment
what would not fill the earth by families in peace.
Tongues and nations must be added to families, to
designate men on the earth. The judged place becomes
the seat of the energetic will of one — of the apostate
power. The beginning of Nimrod's kingdom was
Babel. Tongues were a restraint, and an iron band
round men.

In Shem God's history begins. He is Jehovah, the
God of Shem. We have dates and epochs, for after
all God governs, and the world must follow : man
belongs to God. Other people's ages were shortened
surely besides those here named : here we know when.
And when the earth was divided, for God after all dis-
posed of it, men's years lost one-half of what they were,

* This is a striking fact in the character of the history of man
after the flood. We get the full plain statement of what he
became.

X., XI.

28 THE BOOKS OF THE BIBLE.

as they had already done immediately after the flood.
But of known history God's people have ever been the
centre. This comes down to Abraham. And here
again a new element of evil had become universal, at
least practically so — idolatry (Josh. xxiv. 2), though it
had not been the subject hitherto. It is man in the
world ; and in Shem, the secret providential ordering of
things by God. Still it ended in the power of evil,
even in the family of Shem.

We have seen the wickedness and violence of man,
his rebellion against God, and Satan's craft to bring
him into this state : but here an immense step is made,
an astonishing condition of evil appears on the scene.
Satan thrusts himself, to man's mind, into the place of
power, and seizes the idea of God in man's mind, placing
himself between God and him, so that men worship
demons as God. When it began, scripture does not say ;
but the passage cited shews that it had contaminated
even Shem's family, in the part of it too which scrip-
ture itself counts up as God's genealogy in the earth at
the time we have arrived at. Individuals might be pious ;
but in every sense the link of the world with God was
gone. They had given themselves up, even in the
family which as a race was in relationship with God,
to the worship and power of Satan. What a tale all
tells of man ! What a tale of the patience of God !

Here therefore we change entirely the whole system
and order of thought; and a principle, in exercise with-
out doubt from the beginning as to individual salva-
tion, but not manifested in the order of things, declares
itself, and comes into evidence in the history of the
earth. Abraham is called, chosen, and made personally
the depositary of the promises. But remark that here,
in order that this great principle may be preserved in
its own purity as an act of God, the occasion given in
the fact we have referred to is not mentioned. We
find it in Joshua xxiv. God comes down, after judg-

GENESIS. 29

ment, in sovereign grace to hctve a family of His own
by the calling of grace — an immense principle.

But it is well to dwell a moment on what was really
a most important epoch in the history of God's ways
with the world, where the proper history of faith
b egins, though of course there were believers individu-
ally before. But as Adam was the head of the ruined
race, so Abraham was the father of the faithful, the
head of the race of God on the earth, both after the
flesh and after the Spirit. Christ the fulness of all
blessing we know, in whom we have far higher bless-
ings than those revealed in Abraham. Still in God's ways
upon the earth Abraham was the head of the accepted
race. Idolatry, as we have seen, had at this time
gained a footing in the family of Shem himself,
"Your fathers," says Joshua (xxiv. 2), "dwelt in old
time beyond the flood, Terah, the father of Abraham,
and the father of Nahor ; and they served other gods.'*
Now these gods were demons. (1 Cor. x. 20 ; it is a
citation of Deut. xxxii. 17.) That is (now that God had
interfered in judgment and in power), these demons
had possessed themselves of this position in the spirit
of man, and taken the place in his mind of the sources
of the authority displayed and of blessing still
bestowed. They presented themselves to him as
authors of those judgments, of all which drew forth
the worship, the gratitude, and the terror of the
natural heart of corrupted man, expressed in his
worship according to the principles on which he was,
on which he alone could be, in relationship with those
superior beings, to whom he attributed the power to
answer his desires or to avert the things which he
feared. It was not merely man corrupted and in re-
bellion against God, it was his religion itself which
corrupted him ; and he made of his corruption a re-
ligion. The demons had taken the place of God in his
mind, and having the ascendency over his conscience,

XI.

so THE BOOKS OF THE BIBLE.

ii" man did not forget it, hardened or misled it. He
was religiously bad ; and there is no degradation like
that. What a state ! What folly ! How long, O
Lord ?

But if the human race plunge thus into darkness,
taking demons for their god, and, incapable of self-
sustainment, substitute for their own rebellion against
God servitude to what is more elevated in rebellion,
placing themselves in miserable dependence upon it,
God raises and lifts us up above all this evil, and by
His calling introduces us into His own thoughts —
thoughts far more precious than the restoration of
what was fallen. He separates a people to hopes which
suit the majesty and the love of Him who calls them,
^nd places them in a position of proximity to Himself,
which the blessing of the world under His government
would never have given them. He is their God. He
communicates with them in a way which is in accord-
ance with this intimacy ; and we hear speak, for the
first time, of faith (chap. xv. 6), based on these com-
munications and these direct testimonies of God, though
it may have operated from the beginning.

From chapter xii. then there is developed altogether
a new order of events, which refer to the call of God,
to His covenants, to His promises, to the manifestation
of His people as a distinct people on the earth, to the
counsels of God. Before the deluge, it was man such
as he was — fallen before God ; and though there was a
testimony from the beginning, still no dispensational
intervention of God in His own ways, but man, with
that testimony as to divine institutions,* left to him-
self, resulting in such violence and corruption as brought
on the deluge in judgment on the world. Afterwards,
God having interposed in judgment and begun the

* Sacrifice may be called an institution of God perhaps, but it
was individual. There was no establishment of a people who
were God's upon earth.

GENESIS. 31

world that now is, there was the government of that
world and its failure and the consequences of this
failure ; but, the nations being established and having
submitted themselves to the power of demons, the call
of God, the deposit of promise in him who was chosen
of God, His elect ones (seed of the depositary of the
promises), and subsequently His people, rise up to our
view.

Hence we find them at once called upon to separate
themselves entirely from all that connected them with
their position in nature on the earth, and to belong to
God on the ground of promise and confidence in His
word. "Get thee out of thy country, and from thy
kindred, and from thy father's house, unto a land that
I will shew thee." This was a solemn event. It was
in principle the judgment of the world, though in the
way of grace to those called out of it.

That we may fully understand this, we must remem-
ber that the world had been constituted by the judg-
ment of God passed upon the enterprise of building
the tower. Countries and nations had been formed, as
it is to this day. That was the world. Satan had full
hold of it, and the very world which God had provi-
dentially formed Abram had to leave. God v/ould
have a family, a people for Himself, not of it, though
out of it. Another fact adds to Abram's importance.
There had been saints individually, known and un-
known, but no head of a race since Adam. Adam
fallen was the head of a fallen race. Abram was called
to be the root of the tree of promise, of God's people
natural or spiritual. He was the father of the circum-
cision, and of all them that believe.

In the outset however Abram still held to his family ;
or at least, if it held to him, he did not break with it :
and though he quitted his country on the call of God,
he stops as far from the land of promise as before.
For, thus called, man must belong wholly to God on a

52 THE BOOKS OF THE BIBLE.

new principle. In fine, he sets out as God had said to
him.

We have then here Abram called by the manifesta-
tion of the glory of God (compare Acts vii.) for the
journey of faith. The promises are given to him,
whether of a numerous posterity, or of the blessing
of all the families on the earth in him^* He sets out,
he arrives. There are not many experiences, though
there will be deeper knowledge of God, in a path which
is purely of faith : power is there, and man walks with
God. In the history of Jacob we have many. Arrived
in Canaan, Abraham enters into possession of nothing,
for his life must still be of faith. And here we see, by
comparing this passage with Hebrews xi., the effect of
being left as pilgrims and strangers on the earth, not
yet in possession of what is promised. Abraham goes
in the obedience of faith to the promised land, and
there has not so much as to set foot upon ; but in
virtue of this — as God, though He could prove, could
not leave faith without an answer, nor, indeed, where
tried without leading it on to the knowledge of further
blessing, for He never does — he has before him the
city which hath foundations, and the yet better
country. The energy of faith through grace put him
in a position which, as it was not possession, necessarily
set him in connection with higher and better things ;
for he was luider the personal calling of God for
blessing: so, practically, we are come into the body

* This last promise is repeated only in chapter xxii., during
Abraham's history, and then to the seed alone ; the promise of
his posterity and of the land to him and to his seed is often re-
peated. It is to this promise given to Abram in chapter xii. and
confirmed to the seed in chapter xxvi., that the apostle refers in
Galatians. The earthly seed, on the contrary, was to be nmner-
ous. The translation of Galatians iii. 16, should be, " now to
Abraham were the promises made, and to his seed." Ajid in the
following verse, not in Christ but to Christ. He was the seed of
promise.

GENESIS. S3

and heavenly things below. But there is the path of
faith — not possession — and the heavenly scene opens
before us. Abraham in Ur could not see the heavenly
portion ; a stranger in the land of promise, it was his
natural object under grace. Such is our own case.
Only Abraham rises above his calling; we enter by
the Spirit into what we are called to.

But then there is a second revelation of the Lord to
him in the land, in the place into which he had been
called. The first was to call him out of the place he
was in, and make him walk in the path of promise.
Now the Lord reveals Himself to him for communion,
where he is, speaks with him, unfolds to him how the
promise will be accomplished, and Abraham thereon
worships Him. He has in the land his tent and his
altar. This is the second part of the life of faith. The
revelation of God, when far from Him, sets us out on
the joiu*ney of faith, inspires the walk toward heaven.
When in the heavenly position, God reveals Himself
for communion and worship and a full revelation of
His ways. The Canaanite is in the land ; the heir of
promise has no possession of the thing promised. We
have to do with spiritual wickedness in heavenly
places, but the Lord reveals Himself, shews the heir
and inheritance when the Canaanite will be gone ; and
so Abram worships by faith, as before he walked by
faith. This is the full double function of faith.

The rest of the chapter is the history of his personal
want of it. Pressed by circumstances, he does not
consult God, finds himself in the presence of the world,
where he has sought help and refuge, and denies his
true relationship with his wife (just as has been done
in respect of the church), is cherished by the world,
which God at last judges, sending Abram again out
from it. During this period, and until he was returned
to the place from which he started, he had no altar.
When he left Egypt and returned to his strangership
VOL. I. XII. D

S4 THE BOOKS OF THE BIBLE. .

in Canaan, he had what he had before. But he must
return first to the same place and find his altar again.
What a warning for Christians as to the relationship
of the church with Christ !* And, however the world
may be a help for the church, this relationship cannot
be maintained when we seek that help.

I would again recall here a remark made elsewhere,
that in types the woman presents the position in which
those prefigured are placed; the man, the conduct,
faithful or unfaithful, of those that are there.

After this (chap, xiii.) we have, in the conduct of
Abram and Lot, the disinterestedness and self-renun-
ciation of true faith on the one hand, and, on the
other, him, who, though a believer, had, as regards the
walk of faith, only followed that of another, and was
now put to the test by circumstances which arise : and
this, remark, is when they have together left their un-
believing connection with the world as an outward
refuge. Lot had done so with Abram, but his inward
heart and will clung to the ease of it. Abram had re-
turned in spirit genuinely, perhaps with a deeper ex-
perience, to his pilgrim portion in Canaan. Yet the
advantages he possessed in it led to the difficulty, for
treasure here is not heaven, even if the possessor of
it be heavenly-minded: an important lesson. Still
Abram behaves beautifully. Lot chooses the world,
fair in appearance, not as Egypt, the world as such,
but as self-ease, and what did not seem, was not out-
wardly, separated from, Canaan ; but which was soon
after the scene and object of what did not appear —
the sure judgments of God. The renunciation of a
present portion down here, and of self in it, by Abram

* There may be a certain typical reference to Israel while in
the world and away from God. But these things happened mito
them for ensamples (ruTrot) and are written for our admonition on
whom the ends of the world are come. Abraham was away from
iia altar at Bethel.

GENESIS. 35

is the occasion for him of a much clearer knowledge of
the extent, and a still firmer assurance of the certainty,
of the promise. It is when he gives up all to Lot as
he might choose it, that the Lord says to Abram to
look north, south, east, west, from where he was, adding
he would give it to him and to his seed for ever. In a
word, we have the believer acting in the spirit of the
heavenly calling — the faithful believer, and the worldly-
minded believer.

Abram maintains now his own proper portion; he
dwells in Canaan, goes here and there as a pilgrim with
his tent, and builds his altar. All this was the path
of the heavenly man ; his characteristic portion here,
a pilgrim and a worshipper. Lot had lifted up his
eyes, moved by his own will and lust, and sees the
plain of Jordan well watered: why should he not
enjoy it ? God makes Abram lift up his, and shews
him all the extent of the promise, and with the promise
tells him to walk through it all, to realise, in his ex-
perience and knowledge, all the extent of the promise
made. The scene soon changes. What is linked with
the world must suffer its vicissitudes. Nor can the
godly man, though ensnared oft, be content with its
evil. Lot (2 Pet. ii. 7, 8) suffers from the iniquity by
which he is surrounded, and undergoes the ravages of
the power of the world, of which Abram is victor, and
of which he will receive nothing to enrich himself.
Such are the just discipline and faithful ways of God.
Nor was it yet all.

These last circumstances are the occasion of the
manifestation of the kingly Priest, King of righteous-
ness, and King of peace, that is, Christ, millennial King
of the world, blessing victorious Abram, and, on
Abram's behalf, the most high God, who had delivered
his enemies into his hand.

In this picture, then, we have the final triumph of
the Lord and the family of faith over the power of the

XIII.

%6 THE BOOKS OF THE BIBLE.

world, realised in spirit by the church (and finally in
glory) for a heavenly hope and association with Christ,
and literally by the Jews on the earth, for whom Christ
will be Melchisedec-priest in full accomplished posi-
tion ; Priest on His throne, Mediator in this character,
blessing them, and blessing God for them ; God Him-
self then taking, fully and indeed, the character of
possessor of heaven and earth. The most high God is
His proper millennial name ; Almighty with the patri-
archs, Jehovah with Israel, and Most High for the
millennium. The discussion of where the Most High
is found, in connection with the promises to Abraham
and the Messiah, is beautifully brought out in Psalm
xci., and Jehovah the God of the Jews is recognised as
He who is. It is a kind of dialogue. These are con-
nected with the earth. Our place, and the divine name
we are in relationship with God by, are outside all these
and properly heavenly. It is the Son who has revealed
the Father, and now the Holy Ghost, who gives us the
consciousness of sonship, and shews a man, the heavenly
Christ, at the Father's right hand in glory, when He had
by Himself accomplished the purification of our sins.

But the contrast of the heavenly-minded who do
not settle on the earth, and of those who do, with the
world's power over the latter, and the entire victory of
the former over the power of the world, and then
Christ's reign. King and Priest, and God's taking all
into His hand by Him, are clearly and wonderfully
brought out.*

^- This closes the general histoiy of these gi-eat elements of
God's ways. Heavenly things are, no doubt, out of sight, save
we look behind the scene, where Abram's faith went. Still the
path of faith, the snare of the world, the moral victory of un-
selfish faith, which has God and His promises for its portion,
and its actual final victory, and God's possession of heaven and
earth imder the Melchisedec priesthood of Christ, priest on His
throne, are fully brought out, and the whole scene completed.
This makes chapters xii. — xiv. a section by itself.

GENESIS. 37

When God had thus revealed Himself, according to
His establishment of blessing in power on the earth,
through the priestly king Melchisedec, naturally the
actual blessing of the chosen people finds its place;
and we come down to the actual earthly scene, and in
chapter xv. have the detailed instruction of the Lord
to Abram, regarding the earthly seed and the land
given to him, the whole confirmed by a covenant where
God, as light to guide and furnace to try, deigns to
bind Himself to the accomplishment of the whole.
Death makes it sure. Jehovah confirms thus the coven-
ant in going, in grace, through that which bound Him ;
Abram, heir of the promises, undergoes the terror and
shadow of it. It is not here precisely expiation, but
what belonged to the confirmation of the promises, by
the only thing which could establish them in favour of
man a sinner. It is evident that this unfolding of
God's ways, and the establishment of the covenant
embraces (though the covenant be made in favour of
the earthly people) new and important principles. God
Himself was Abram's defence and portion. That is
the highest portion of all, so far as anything given to
man can go.*

But Abram feels yet his connection with the earth
as an abiding place in connection with the flesh, and it
was indeed God's purpose so to bless him. That is in
its nature Jewish, and we have consequently the Jewish
portion unfolded. The whole scene descends thus here
to earthly hopes, and promises, and covenant, and the
land. Abram's mind goes down ; for it is going down —
when God says (on his having refused everything from
the world, in view of the world to come as a future
hope), *I am thy reward,' as He had been his shield — to
say, What wilt thou give me ? But the divine word

-■' The declaration of God in the beginning of chapter xv., is
in connection with Abram's refusing to take anything from the
world, as related in the end of chapter xiv.
XIV., XV.

38 THE BOOKS OF THE BIBLE.

uses it, to unfold on God's part His purposes in this re-
spect, which, as regards the government of this world,
are of real importance. I have no heir, says Abram ;
nothing to continue, by a family tie, the possession of
my inheritance on earth, according to promise ; for on
earth, where men die, there must be succession. And
so it was to be. But still, as to the earth, it was to be
by dependence on Jehovah, by promise, and by faith.
Although connected here with the earth, it was not ac-
cording to nature: on this footing all was foreclosed
against Abram — he had no seed. Hence, the seed of
faith and promise comes forth — not indeed the one
seed — but the Jews as children of promise. The prin-
ciple is set forth and faith counted for righteousness
while Abram believed God. Thus, for this world,
Israel was the seed of promise, the heir. Then comes
covenant as to the land, according to promise made in
the call of Abram. The Lord binds Himself to Abram
according to death, as we have seen (for indeed it is
assured in the death of Christ, without which they
could have nothing). This is, as to present fulfilment,
connected with the suffering of the people in Egypt,
and their subsequent deliverance, when the oppressors
of the people and the usurpers of the inheritance would
both be judged.

The character of the act by which the covenant was
made, we have already noticed. The reader may com-
pare Jeremiah xxxiv. 18, 19, as to the force of this
act. It is not here, moreover, a promise by Avhich
Abram is called out by faith, but the assuring the in-
heritance to his seed by covenant, and here without
condition. It is the promise to Israel, the seed of
promise, the heir in connection with the earth and
flesh. Remark, moreover, that the prolonged sorrow
and oppression of God's people — the delay of the pro-
mised heir — is in connection with the patience of
God towards those that are to be judged. (Compare 2

GENESIS. 39

Peter iii. 9.) We may remark that the oppressors of
Israel are judged for the sake of Israel, the usurpers
of his inheritance for him.

Here the laying out of God's plans and purposes
closes, even as to the earthly people, and man's ways,
and God's ways for their fulfilment, begin to be un-
folded with chapter xvi.,* with the paths of those, or
hindrances from those, with whom His people may be
connected in any way. These are developed up to
chapter xxiii. when Abraham ceases to be the repre-
sentative of the stem of promise. Sarah dies, the vessel
of the seed of promise, and the risen heir comes into
notice as the one whom God sets forth. They that
are born after the flesh precede those who are born
according to promise.

We cannot but remark, what gives so striking a
character to the book of Genesis, and such freshness
to all that is in it (particularly to what we have gone
through hitherto), how all the great principles of man's
estate and of God's ways are brought out in it. It is
a heading and summary of all man's state and God's
ways with him in it — not of redemption, though sacri-
fice and covering of sin be found, nor of its glorious
results. Redemption is in Exodus. Man's state and
God's ways and fundamental promises are here.

Chapter xvi. — Abram seeking, at Sarah's instigation,
to anticipate the will of God and the accomplishment
of the promise in its time, we have the covenant of

* Chapter xv. stands by itself, between the general principles
already treated of and the historical account which follows, but
which, though historical, gives great leading principles which,
with the exception of Isaac, apply to Israel and the earth. It is
the unconditional promise as to Israel, the land, and the cove-
nant. In the subsequent chapters, however, we find the promised
seed.

XVI.

40 THE BOOKS OF THE BIBLE.

the law in Hagar, the source of distress and disquietude.
God, however, takes care of the seed according to the
flesh. The application of this as a figure is clear from
Galatians iv. The pride of man under the law is
marked in Hagar's spirit, yet her son cannot be heir.
The haste of man, who will not wait God's time, will
not wait on Him as to means of accomplishment (so
was it with Jacob for the blessing) is full of moral
warning to us ; it is ever the source of disquietude and
sorrow. Hagar, too, was an Egyptian — a remembrance,
also, of the want of faith in Abram. The law and
flesh, and indeed sin, ever go together (see John viii.
84-36) ; and in connection with the unbelief of nature,
that is, Egypt.

As regards the order of these chapters, I may add,
xii., xiii., xiv. go together, and are dependent on the
double manifestation of God to Abram; first, to call
him, and then in Canaan. We have power, failure,
return, and endurmg heavenly faith contrasted with
worldliness, and thereto the display of earthly power
attached, to that faith, closing with victory, God pos-
sessor of heaven and earth, and Melchisedec.

Though chapter xv. stands alone as a whole, chapter
xvi. is so far connected with it, that it is the fleshly
attempt on Sarah's part to have the seed which was
assured by the word of the Lord to Abram in the
beginning of chapter xv. Here all is failure ; but the
purposes of God will be accomplished according to
promise, and not of the flesh and man's will.

In chapter xvii. we have a fresh revelation of the
Lord to Abram, and, I think, are upon higher and
holier ground. It is not here calling, or worship, or
the world and victory over it in Lot (xii.-xiv.*), or a

* In chapter xii. it is the path of faith, though with failing,
that failing the not owning the separated relationship of God's
people (the church) to the heir of the world. Then chapters
xiii., xiv. the heliever in a worldly place taken as his portion,

GENESIS. 41

revelation by the word of how God would accomplish
His earthly promises, and what His people should go
through (xv.) — not what God was for Abram, but what
He was Himself. It is not, I am thy shield and thine
exceeding great reward; but I am God Almighty.
This is not all He was, but it is what He was — His
own name ; and Abram is called upon to walk corre-
spondently to this name. Hence, also, he does not
worship or request anything from God, however high
the privilege, but Elohim talks with him. The various
parts of His purposes are unfolded, and what Abram
is to be before Him in whom he believed. It is the
starting-point of God's history of His connection with,
and ways in, the world, Jew and Gentile starting from
His original sovereign title. That which brings in the
Gentiles as well as Israel is before us. It is not the
individual seed of promise, as in chapter xxii., to which
the promise of chapter xii. was confirmed, but the title of
God with the first vessels of promise as root of a people
set apart to God. In general God's covenant was with
him. It is not a legal binding, but a free engagement
of God in grace, according to His own mind, that
Abraham should be the father of many nations. It is
in three parts. God would be a God to Abraham, and
to his seed after him; the land wherein he was a
stranger is to be to him and to his seed after him ; and
nations and kings should come out of him. All these
promises are without condition ; but principles are set
forth binding on Abraham, and expressive of the cha-
racter of those who enjoy the privileges of God — cir-
cumcision and free sovereign promise. Circumcision
in contrast with law (see John vii. 22), but expressive

the victory of the separated ones, the faith which would not
take a shoe-latchet. Chapter xv. the revelation of a numerous
seed and Israel's place. Chapter xvi. the attempt to have the
promise in riesh — Hagar. See Galatians.

XVII.

42 THE BOOKS OF THE BIBLE.

of the death of the flesh (compare Rom. iv. 10-13),* and
next, the promise of the seed is given ; but this when
Abraham, as to the body, was now dead ; and as the
character of circumcision was peremptory — for flesh
cannot have to say to God in light — so was it as to the
promise ; it was to the son of promise. Though God
might outwardly bless the seed according to flesh, the
covenant was exclusively with the heir of promise.
Death of flesh (for we are away from God), and simple
sovereign grace, are peremptory. The barren woman
m.ust be the mother of thousands. Abraham rejoices
in the promise, and acts obediently in the order of
Go.L

There is another element here, a common one to this
purport in scripture, God's giving a name to Abram
and to Sarai also. It signifies the title of direct autho-
rity, and entering into relationship on this ground. So
Adam, so Pharaoh, so Nebuchadnezzar. Here God hav-
ing revealed His own name gives one to Abram in con-
nection with Himself. Thenceforth He is the God of
Abraham, revealing Abraham's place, and the sign of
the covenant in separation to Himself too ; Abraham is
the father of many nations ; Ishmael even is preserved
and blessed; but the promised seed stands alone, also has
his name (laughter), the child of mere promise of her
whom God named too, intimating, though not revealing,
resurrection (compare Rom. iv. 19-22). For this world,
Israel as to promise holds the place of Sarah thus
named, but when dead according to the flesh.

Chapter xviii. is again a new unfolding of God's
ways, here especially in connection with the seed,

* I read verse 12 thus : " And father of circumcision [that is,
of true separation to God, such as God owns] , not only to those
of the circumcision, but to those who walk in the steps of the
faith of Abraham, which he had being yet uncircumcised."
That is, God recognises them (believers from among the Gentiles)
as being truly circumcised.

GENESIS. 43

already in a general way, as part of God's purpose that
it should be Abraham's seed according to grace and
promise when flesh had no hope, and not according
to the flesh, but now specifically revealed as a present
thing to Abraham. This seed of promise is here the
main object in view, and the present immediate object
of hope. This is so on to the end of chapter xxi. But
I apprehend, he* is here seen as heir of the world and
judge; while Abraham's personal relationship with
God is in grace, by promise, where he is not seen ; and
so far has the ground of faith, and, in figure, a christian
position. Hence, God Himself being known (not
merely His gifts), Abraham rises higher than in chapter
XV., and, instead of asking gifts for himself, intercedes
for others. All is the effect of the gift of the heir being
known. After chapter xxii. the proper figures of the
church as yet unrevealed come in, because the seed is
raised: we get, however, great individual principles
here.

Abraham is accustomed to the divine presence, and it
is quickly felt by him ; and although he says nothing
referring to the divine glory till the Lord is pleased to
discover Himself, yet from the first he acts with an
instinctive deference which was as fully accepted by
Him who came. In verse 3 Abraham addresses him-
self to one, yet speaks in his hospitality to all, and
to this they all answer, and inquire withal for Sarai ;
but in verse 10 it is again individual, the effectual
promise of the Lord. In the rebuke of Sarah's unbelief
Jehovah reveals Himself. He judges flesh and its un-
belief, as He promises. Abraham accompanies the
three on their way ; two go on, and Abraham is left
alone with Jehovah. In this respect it is a lovely scene
of holy consciousness and yet deferential waiting on
the good pleasure of God. The immediate promise of

* That is, the Seed, but who is withal Jehovah, the First and
the Last.

XVIII.

44 THE BOOKS OF THE BIBLE.

the arrival of the seed is given. Abraham enjoys the
most intimate communion with Jehovah, who reveals
His counsels to him as to His friend. Intercession is
the fruit of this revelation. (Compare Is. vi.) Judgment
falls on the world ; and whilst Abraham, on the top of
the mountain, communes with God of the judgment
which was to fall upon the world below, where he was
not. Lot, who had taken his place in it, is saved so as
by fire. Righteousness which walks with the world
puts itself in the position of judge, and is at the same
time useless and intolerable. Abraham escapes all
judgment, and sees it from on high. Lot is saved from
the judgment which falls upon the world in which he
found himself. The place where Abraham enjoyed
God is for him a place of sterility and fear: he is
forced to take refuge there in the end, because he is
afraid to be anywhere else.

In general, Abraham has the character here of com-
munion with God, which faith, without sight, gives —
not by an indwelling Holy Ghost, no doubt, according
to the privilege of the saints now (that was reserved
for the time of fuller blessing, when the church's Head
should be glorified), but in the general character of the
blessing. The promised seed is announced as to come,
but not yet brought into the world, that is, in the way
of manifested glory. Meanwhile, Abraham knows and
believes it. God then treats him, as we have seen, as
a friend, and tells him, not what concerns himself, but
the world, (with a friend I speak of what I have on
my heart, not merely of my business with him) ; and
then, as he has received these communications from
God, so he intercedes with God — a stranger in the
place of promise, on high in communion with Him,
And this is still more the place of the saints now
through the Holy Ghost : the full communication of
the mind and ways of God in the word, and the Lord's
coming to take them up, so that this is the scene they

GENESIS. 45

live in by faith, and founded on that comes intercession.
Abraham had the promise of the heir for himself
already ; here he is the vessel of divine knowledge
of what concerns the world too. This puts him in
the place of full grace, and so of intercession. His
faith associates him with the mind and character of
God. It brings out, withal, the patience and perfect-
ness of judgment with God.

Lot, in the following chapter, because of his connec-
tion with the heavenly man, depositary of God's
counsels and wisdom, and intercessor, himself down in
the plain of this world, which he had chosen, as the
Jews have, is delivered by providential power ; but he
passes through the tribulation, and suffers the loss of all
that for which he had refused the heavenly condition,
and sought the earth, as ignorant of the judgment as
he was of the heavenly treasure. Such is the position
of the people of faith when sunk into the world of
judgment. Soon abandoned to the uncertainty of un-
belief in the presence of visible judgment, he seeks
his refuge in that place of Abraham's blessing to
which he had previously been afraid to flee, and
which he had earlier abandoned for the ease of
the well-watered plain ; but he is in miserable dark-
ness, the parent of a perpetual thorn to the peo-
ple of God. But this last part is only historically
given, that Israel might know the origin of Moab
and Amnion ; and furnishes a general principle for
all times.

Thus faith had its place, and the world had been
judged. So will it be in the days of the Son of man;
but here the heir is not yet actually brought in, but
expected, and the path of faith, or the opposite, till He
comes depicted.

In chapters xx., xxi. we have the question of the heir
and of the path of faith in another point of view.
Abraham denies his relationship with his wife, and is

XIX.-XXI.

46 THE BOOKS OF THE BIBLK

reproved by the world itself, which knows better than
he what she should be. God, however, guards the
promises in His faithfulness, and judges that which
meddles with her who has to say to them. The heir
of promise is bom; and the heir according to the
flesh, son of the bondwoman or of the law, is entirely
rejected. Now Abraham reproves the powerful of
the earth, before whom he had previously denied his
relationship with his wife.

But these two chapters must be somewhat more
developed. Like Abram's going down to Egypt, we
have unbeliei' working in respect of the path into
which he had been called by grace, shewn, as it ever
is, in reference to walking in the intimacy of the re-
lationship in which God had set him, of which woman
is the expression in the types. Here Sarah is the
mother of the heir of the world, the wife of Abraham,
according to promise, and, for Abraham, according to
the church's hope, as we have seen (though Israel were
the vessel according to flesh). This position he denies.
Sarah is again his sister. This was worse than before,
for she is, to faith, mother of the heir of the world.
Abimelech was wrong, and acted to please himself, but
acted unconscious of it. Abraham before God was in
the falser position of the two. God warns Abimelech,
and preserves Sarah by His own power, whom Abra-
ham's want of faith had connected with the world;
and Abimelech returns her, with the cutting reproof to
the church, as here typified, that she at least ought to
have known her own relationship to Christ. Still, in
the main, Abraham was in the place of faith and
blessing ; and, as God's prophet, to whom none should
do harm, intercedes for the faulty Abimelech, for here
all is grace. There is another point to notice here,
that this was an arrangement of unbelief when first
he started from his father's house (chap. xx. 13), so
soon was the germ of unbelief at work in the called of

GENESIS. 47

promise. But God maintains the divine title to the
allegiance of the church at all times. But now the
heir is born, the heir of promise.

The effect of this is, that not only is the difference
known to faith, but the heir of the bondwoman is
utterly cast out as to the inheritance. Historically he
is preserved according to God's promise, a figure of
legal Israel ; but, as regards any portion of the inheri-
tance, wholly cast out.

And here, further, Abraham fears no longer before
the prince of this world, but reproves him. He has
the world, as well as the heavenly communion, now
that the heir is come ; and the world owns that God is
with him in all things. Hence the well of the oath
is the witness of Abraham's title in the world, and
Abimelech's owning God to be with him. There, ac-
cording to the oath and his title thus owned by the
world, he plants a grove, takes possession of the earth,
and worships, calling on the name of the everlasting
God — of Him who had once promised to Israel, and
never abandoned His purpose, and had now accom-
plished on the earth what His mouth had spoken : not,
indeed, so blessed a portion as the heavenly intercourse
and possession of faith, but a proof of the unchange-
able faithfulness of the God who had given the pro-
mises. There Abraham, in figure, now abides, where
the power of the world had been. This will belong to
Israel in the letter, but we, on whom the ends of the
world are come, have it in a higher and better way. It
was the pledge of what should be and will be ; our hope
is transferred to heaven where Christ is gone. But we
reign there in a better way.

But on this introduction of the heir, he necessarily
becomes the main subject ; and chapter xxii. opens with
it : " It came to pass after these things," for, indeed, a
new scene now opens. The heir of the promise is
sacrificed and raised again in figure, and the promise is
XXII.

48 THE BOOKS OF THE BIBLE.

confirmed to the seed* The ancient depositary or form
of the covenant (even that of promise), mother of the
heir (Sarah), now disappears. Abraham sends Eliezer,
the steward of his house, to seek a wife for the risen
heir, for his only son Isaac, from the country whither
Isaac was not to return — in the world such as it is :
beautiful figure of the mission of the Holy Spirit, who,
fulfilling His office (after the Lord's death and resur-
rection) with the elect of God who are to form the
Lamb's wife in the counsels of God, conducts her
(already adorned with His gifts, but waiting the
moment when she shall see Him who is heir of all
things that belong to His Father) across the desert to
her heavenly bridegroom. The call and readiness of
the appointed bride is beautifully depicted, and she
goes with him, who prefigures the Spirit, to the bride-
groom who is heir of all. But mark how false and
wretched the position of the espoused wife, if Isaac
had lost his hold upon her heart— her home in nature
left, and she in the wilderness with one who was
nothing to her, if not her guide to Isaac. The walk
of the Spirit, moreover, in man, is depicted in the most
instructive manner in the details of this history, in
the conduct of Eliezer : his simple subjection to what
was for him the word of God even when all seemed
well (vers. 21-23) ; heart-reference in thankfulness to
God the first feeling (ver. 26) ; purpose of heart in
service (ver. 33), and the like.

We have next the election of God which now sets
apart the earthly people, Jacob. It is remarkable how
little we have of Isaac, nothing but his remaining in
heavenly places, I mean of course in the figure, a wife

-!■ This distinct confiiination to (not in) the seed, is what the
apostle refers to as the one seed, that is Christ. The general
promises as to Israel were of a seed as the stars of heaven for
number. Tliis is the confirmation to the one seed, when risen, of
the promise given in chapter xii.

GENESIS. 49

being sought for him on earth. We are on earth ; yet
the heavenly thing is to us fully revealed and we have
the earnest of all. In Abraham promise and princi-
ples are brightly unfolded to us, and the earthly people
of promise in Jacob are fully developed ; principles
which we have all through. Jacob values the pro-
mises of God; but if Lot was attracted by the well-
watered plain, the unbelief of Jacob was manifested
in the use of carnal means to obtain possession of the
promises, instead of waiting upon God. Thus his
years were "few and evil ;" and he was continually the
object of similar deceit too. Remark here, that while
the experience of Abraham was altogether higher and
better, and he had far fuller communion with God in
His mind, as it is with a faithful Christian enjoying the
things that are not seen, giving up readily in the world,
and interceding for others, yet the unfaithful believer
has much more experience in his path, because he is
not living with God. This we see in Jacob. He prevails
by faith through grace, but he wrestles for himself,
Abraham intercedes for others. But if we have in
Isaac a risen Christ, bridegroom, as to the figure, of
the church which the Holy Ghost has descended to seek
here below for Him who is on high ; in Jacob we have
Israel, driven out of the land of promise, kept of God
to enjoy it afterwards. I believe, however, that in his
marriages we have the Lord, who, while loving Israel
(Rachel), has yet first received the Gentiles or the
church, and then the Jews.

These subjects conduct us to the end of chapter xxv.
— the sacrifice and resurrection of Christ, the calling
of the church in the figure of Rebecca, and the elec-
tion of Israel, the younger, to the promise and blessing
in the earth. As regards the first point, the promises
were settled in Isaac living on the earth, as they were
in the Person of Christ. There Abraham had to give
all up in entire and absolute confidence in God, and

VOL. I. XXIII. E

50 THE BOOKS OF THE BIBLE.

trust them, with Isaac, in God's hand. So did Christ:
all was His in connection with the promises in Israel.
He gave up all on the cross to receive it in resurrec-
tion from His Father. Here note, no personal sacrifice
is ever made without a fresh ground of relationship
with God in grace ; for God gives that which sustains
us in the sacrifice, which was not needed to enjoy the
thing sacrificed. God had given promises in Isaac;
but to trust God with a sacrificed Isaac, resurrection
must be known; and so Abraham trusted that God
would raise him from the dead. For God could not
fail in His promises.

In the Epistle to the Galatians the bearing of this
part of scripture is considered. I only remark here
that the promise made to Abraham (chap, xii.) is here
confined to the one sacrificed and risen seed, Isaac.
There were other promises to a seed numerous as the
stars in heaven (itself a promise) ; but the promise of
the blessing of the families of the earth was given
first to Abram alone. (Chap, xxii.) Hence the
Apostle Paul speaks of one seed. The promise is
not spoken of elsewhere to Abram. It is confirmed
to the risen seed. In the end of the chapter, besides
the general stem of the nations, Rebecca's origin is set
forth.

In chapter xxiii., as we have said, the vessel of pro-
mise, Sarah, disappears, to mak eway for Rebecca, the
son's bride ; but with it, while Abraham has no portion
in the land and must buy his sepulchre, he has the sure
pledge that he will hereafter have it. He buries his
dead there.

And now the heir's, bride must be sought. Remark,
first, that she receives tokens of grace ; then, as an es-
poused one, gifts. She shews her willing mind through
^race, and is led of Eliezer in loneliness across the
(desert, leaving her father's house, to possess all with
Isaac, to whom his father has given everything. We

GENESIS. 61

have here fully the church in a figure : Isaac, who is
the risen man — between the man of promise, Abraham,
and Jacob, when Israel the earthly people comes into
the scene — must not on any account go back to the
country of nature, out of which his wife was to be
called. He is exclusively the heavenly man. Rebecca
must go to him. With him before her, her journey was
blessed ; he once out of her mind, she was a stranger
who had left all to be homeless and portionless for
nothing. Such is the church. But to return was to
give up Isaac.

Next mark, in the working of the Holy Ghost pre-
sented in Eliezer, entire confidence in God: he asks,
and is answered ; but it must be entirely according to
the word (here Abraham's), " Is she of the kindred ?"
Next, when the blessing is known, thanksgiving comes
before joy ; and next, entire and exclusive consecration
to the service he had to perform. He will not eat till
he has told his errand, and then no hesitation : he has
one work and nothing else. Would it were so with
all who are Christ's 1 Eliezer conducts her to Isaac,
who is gone out and comes to meet her; and there,
to the son's comfort, she replaces Sarah, the vessel of
promise, in the yet better place of the risen heir's
wife.

Abraham's course was finished. Promises have given
place to the church called by grace. But all that spring
from him have a place in the record of God ; but Isaac
is heir of all, though Ishmael be great and have princes
before him.*

* Though the subjects in general follow, chapter xxv. is not
in historical sequence. The " then " has no real force. It is a
general gathering up of the different families of Abraham. Isaac
was heir of his possessions, he gave gifts to his concubines' sons
and sent them away. Then we have his death, and his two
weU-known sons, but Ishmael, the son after the flesh, first; but
Isaac and then Jacob carry on the divine history.
XXIV.

52 THE BOOKS OF THE BIBLE.

Chapter xxv. 19 begins, in a measure, a new scene.
We are returned from the glimpse of heavenly things
in Isaac, to earthly and Jewish things in Jacob. From
the barren woman — for all must be grace and divine
power — spring two, in whom election, not only in the
grace of calling, but in sovereignty and in contrast
with works, is brought out. We have the purpose of
God revealed to Rebecca, but of the history we have
only so much as gives the character and spring of con-
duct in Esau and Jacob. In Jacob there was nothing
naturally attractive; but Esau despised the gift of
God ; his judgment of what was valuable had its origin
from seK. He was profane ; though God, in His secret
counsels, had ordained the blessing in Jacob. Esau
saw nothing beyond the earthly advantage of the gift,
and nothing of the Giver or relationship with Him.
Present things governed him, his own present enjoy-
ment ; and God's promise had no further importance.
Jacob, however wretched his way of getting it, valued
the promise for its own sake ; gave up present things,
poor things no doubt, but enough to govern Esau's
heart, to get it. In this we have merely the presentation
of the character of the two sons. God's dealings with
them will come later, for Isaac's history now only
begins. He is here the designated heir of the world,
but was to have, as such heir, the proper portion of
Israel in the earth. Chapter xxiv. gave, in figure, the
secret history of the church in connection with the
risen heir.

Here (chap, xxvi.) Isaac replaces Abraham as heir
upon the earth. It is a new revelation, when Isaac is
himself in a strange land, like the one made to Abraham
at the first ; only that Isaac was already in connection
with the calling of God, but not in enjoyment of the
promise. There was a famine in the land, and Isaac
could not dwell in it, and he goes to those who had
part of the land in possession, but had no title — the

GENESIS. 53

future enemies and oppressors of his people. But God
appears to him there, and tells him not to return into
the world, but to dwell in the land which He should
tell him of. He is maintained in the heavenly places,
but still as a place of promise, though not now seeking
it as unknown, but still as an object of faith. It was
a fresh calling under different circumstances (the Lord
appearing to him anew), not indeed to journey to a
land, but to dwell where He should shew him, and not
to seek natural resources (Egypt). He was not to go
back, but to live by faith. But the land is also shewn
and the promises renewed, both as to Israel, and the
nations, and the land. For the moment he was to
sojourn in the land where he was, that is, where
the Philistines were. Thus the whole land, Philistines
and all, was given to him, and he dwelt in Gerar.

This is the position of Isaac ; as the first half of
chapter xii. is the position of Abraham. From verse
7 to the end we have his personal walk as to faith, as
Abraham's in the latter part of chapter xii. ; and the
settlement of what should be his portion in his pos-
terity according to the faith that he had. He fails
like Abraham, and yet more as to energy. He denies
his wife, as Abraham had done, and he leaves in the
hand of the enemy the wells which Abraham had dug :
he had failed in faith in God before Abimelech, and,
though God had said to him " Sojourn in this land," he
has to recede before the will of Abimelech, then driven
from well to well, and has room only where the Philis-
tine has room. In Beersheba he meets with God,
where he has pitched his tent, where Abraham had set
his bounds with Abimelech when Isaac was born. But
Abraham had not received direction as to sojourning
in the land, and had reproved Abimelech, whose
servants had taken the well, and Abimelech had given
it up. Abraham had dug all these wells as he needed,
as a stranger, and they were not taken away : the only

XXV., XXVI.

64 XHE BOOKS OF THE BIBLE.

one contended for was Beersheba, and that Abimelech
gave up. However Beersheba was, in divine provi-
dence, the limit of the land according to the faith of
Israel. The Philistines did remain till David came,
the representative of Christ. The otherwise heirs of
the land possessed it not fully. There the Lord ap-
peared and blessed Isaac : there Israel reposed and
worshipped. This chapter is Isaac's history; it answers
to Abraham's. (Chap, xii., xx.)

Esau's ways were as careless, as his thoughts as to
the birthright were profane. He marries with the
women of the land.

Jacob's history now begins.* Heir of the promises,
and valuing them, he uses means to have them, evil
and low in character. God answers his faith, and
chastens his evil and unbelief. God could have brought
the blessing in His own way (or made Isaac cross his
hands as He did Jacob) ; Jacob, led by his mother, fol-
lowed his own way, and did not wait for God. But
the blessing was prophetic, and not to be recalled.
The ways of God and His purpose were not to be
changed. Isaac was guilty, and Jacob more so : aU
was overruled to answer faith and chasten evil in the
believer. Esau had deliberately given up the right,
when he had the choice : God was not in his thoughts:
he cannot receive the blessing when the consequences
are there. Man must act by faith alone, when the con-
sequences are not seen, in order to be blessed, when
the time for blessing comes.

Jacob becomes now the picture of cast-out and
wandering Israel, heir of the promises, watched over,
but an outcast. The wanderings of Abraham were

* In general, Abraham is the root of all promise and the
pictmre of the life of faith : Isaac, of the heavenly man, who
receives the church ; and Jacob, of Israel, heii' of the promises
according to the flesh.

GENESIS. 55

in the land of promise ; those of Jacob, out of it : two
things very different one from another. God, indeed,
was with Jacob, and never left him; but Abraham
walked with God : in the realisation of His presence
he built his altar. Jacob had no altar ; he was not in
the place of promise. For such a path takes us out of
communion. Although God in His faithfulness be
with us, we are not with Him. However, so soon as
he bows to the chastisement — destitute, and with his
staff, and a stone for his pillow, God reveals Himself
to him, and assures to him all the promises, not in the
full revelation of communion, but in a dream. And
here all the promises are renewed, but with a notable
difference from all before ; for now the promise of the
blessings to the nations is to him and his seed; for
here we are in connection with Israel and the blessing
of the earth. Thus it is not merely the one seed,
Christ; but the seed of Israel in possession of the
land — the millennial possession of the earth.

But another promise was added, a precious and im-
portant one, that, outcast and a wanderer as he was,
God would keep him in all places whither he went, and
bring him back to the land, and fulfil all without fail,
not leaving him till he had accomplished all. God
was above ; Jacob, the object of promise and blessing,
of the earth ; but earth was all under the providential
control of heaven ; and the angels had Jacob for their
care, ascended and descended, accomplishing the will
of God.* Awoke up, Jacob binds himself to Jehovah
as his God — for Jehovah stood at the top of the ladder;
and thus He became, prophetically, the God of a restored
Israel, with whom, though far from heaven, was the
house of God on earth in connection with heaven. It
was a legal though just vow, and all prophetic. He is

* Christ is the ohject in John ; the ladder is merely to connect
the scene.

XXVII., XXVIII.

56 THE BOOKS OF THE BIBLE.

now a stranger, and in many things represents Christ
afflicted in the affliction of His people.

I have no doubt that in the two wives, as I have
said, we have the Gentiles and Israel : Rachel first
loved on the earth, but not possessed ; but Leah the
fruitful mother of children. Rachel had children also
afterwards on the earth. Rachel, as representing the
Jews, is the mother of Joseph, and later of Benjamin,
that is, of a suffering Christ glorified among the Gen-
tiles, while rejected of Israel ; and of a reigning Christ,
the son of his mother's sorrow, but of his father's right
hand.

Jacob's personal history is the sad tale of deceit and
wrong done to him ; but God, as He had promised, pre-
serving him throughout. What a difference from
Eliezer and Abraham, where the power and character
of the Holy Ghost is seen! Here providence preserves,
but it is Jacob's history. He is bitterly deceived as he
had deceived, but preserved according to promise. At
the return of Jacob the hosts of God came to meet
him. He receives a new and wondrous proof of God's
mighty and gracious care, which should have recalled
Bethel to him. But this does not remove his terror.
He must anew use the means of unbelief, and sends
children and wives and all on before, and presents
after presents to appease Esau; but his strength was
not there. God would not leave him in the hands of
Esau, but He deals with him Himself. He wrestles
with him, sustaining at the same time his faith in the
wrestling ; and, after making him feel his weakness,
and that for all his life, gives him, in weakness, the
place and part of victor. He is a prince with God,
and prevails with God and with men — victory in con-
flict with a God who is dealing with him, but no re-
velation of, or communion with Him.

This is a wonderful scene : the dealings of God with
a soul that does not walk with Him. It is not, how-

GENESIS. 57

ever, the calm communion of Abraham with Jehovah :
Abraham intercedes for others, instead of wrestling
for himself. So also, though God gives Jacob a name
and so far recognises his relationship with Himself, He
does not reveal to Jacob His name, as He had done to
Abraham. Jacob, too, still employs his deceitful ways ;
for he had no thought of going to Seir, as he said.
But he is delivered from Esau, as from Laban, and at
last establishes himself at Shechem, buying lands
where he ought to have remained a stranger. God re-
moves him out of it, but by strange and humbling
circumstances ; still God's fear on the nations preserves
him. He is not yet back to the point where God had
given him the promises and assured the blessing ; that
was at Bethel. Here, however, he was able to build
an altar, using, at the same time, the name which ex-
alted his own position, and which took the ground of
the blessing which had been granted to him ; an act of
faith, it is true, but which confined itself to the bless-
ing, instead of rising up to the Blesser. This, indeed,
he was not properly able to do yet. God was dealing
with him, and he was, in a measure, thinking on God ;
but proper communion was not there : so is it in like
case with us.

However, God led him onward, and now tells him to
o up to the place whence he had set out, and there
uild an altar, where he had entered into covenant
with God, the faithful God, who had been with him all
the way in which he went. But what a discovery is
made here ! He must now meet God Himself, and not
simply be dealt with for his good — God's name still
unknown, no full revelation of Him. And this is a
great difference. Now he must meet Him.

He remembers — he knew it well, although he paid
no attention to it until he had to meet God — there
were false gods in his family. Meeting God Himself —
not in secret and mysterious struggle, but face to face,

XXIX.-XXXVI.

58 THE BOOKS OF THE BIBLE.

BO to speak — brings all to light. He purifies himself,
and the false gods are removed, and he goes up to
Bethel. There God reveals Himself openly to him, in
grace making known His name, unasked, to him as to
Abraham, and confers upon him anew the name of
Israel, as if he had not received it before. Rachel
gives birth to him who, child of his mother's sorrow,
is the son of his father's right hand (remarkable type
of Christ the Lord) ; for this is, figuratively, the estab-
lishment of the promise in power in his person, though
the former standing of Israel, represented by Rachel,
must disappear; but her remembrance is kept up in
the land.

The apostate world establishes itself in power, while
the heirs of promise are still poor pilgrims upon the
earth. This last is a distinct point of revelation.

What follows from chapter xxxvii. is the interesting
history of Joseph, to which even children ever yield a
ready ear, although ignorant of all the beauties which
the believer finds who knows Jesus, and recognises
Him as prefigured there : for there is an intrinsic
beauty, where the heart is not yet hardened, in all
that reveals Him. Joseph, as revealed in his dreams
(faith alone could thus own it), is, in the counsels of
God, heir of the glory and chief of all the family.
His brothers are jealous of this ; so much the more
that he is the beloved of his father. He is sold to the
Gentiles by his brethren, and, in the figure, instead of
being put to death, as the Jews did to the true Joseph
(that being not possible), is passed for dead. Mean-
while Judah falls into every kind of shame and sin,
which does not deprive him, however, of the royal
genealogy. Joseph is brought low among the Gentiles,
through false accusations put in prison, his " feet made
fast in the stocks." " The iron enters into his soul :"

GENESIS. 59

"till the time came that his cause was known, the
word of the Lord tried him."

Rising out of his humiliation, he is elevated, un-
known now of his brethren, to the right hand of the
throne ; and the administration of all power over the
Gentiles committed to him. In his humiliation, inter-
preter of the thoughts and counsels of God; in his
elevation, he administers with power according to the
same wisdom, and reduces all under the immediate
authority of him who was seated on the throne.

At the same time another scene presents itself. His
brethren, who had rejected him, forced by famine, are
brought, by the path of repentance and humiliation, to
own him at length in glory, whom they had once re-
jected when connected with themselves. Benjamin,
type of the power of the Lord upon earth among the
Jews, is united to him who, unknown, had the power
of the throne among the Gentiles; that is, Christ unites
these two characters. But this brings all the brethren
into comiection with Joseph.

Finally, Jacob and his family are placed, as a people
apart, in the most favoured country of all that was
under the power of the throne of the great king.
Nothing can be more touching than the conduct of
Joseph towards his brethren ; but I must leave these
reflections to the hearts of my readers, placing them,
as far as my hearty desires can, under the precious in-
fluence of the Spirit of God. The rapid survey I have
given, gives the type a clearer application than more
detail would, and that is what is of the deepest interest
here.

Only remark that here the repentance is immediately
in connection with the rejection of Joseph ; this is
brought on the conscience of Joseph's brethren. So
in the end will it be with Israel. It is not here in
reference to the law — that we shall have after Sinai —
but in typical connection with the Messiah. Their

XXXVII.-XLI.

60 THE BOOKS OF THE BIBLE.

consciences are fully convinced, and they go back to
all the circumstances of his rejection. It is only
gradually that Joseph reveals himself, and with many
exercises of heart, which his dealings work in his
brethren. In the end Judah is brought into promi-
nence in connection with Benjamin. It is when Judah
takes the sorrow of Israel to heart, in connection with
Benjamin, and the loss of Joseph, and puts himself
into it, that Joseph, in his glory, is revealed to them
as their brother: it is a lovely scene. The perfect
grace of Joseph at the end is a wonderful picture
of Christ's revelation of Himself. (Chap. xlv. 4-8,
et seqq.)

It is touching to remark, when Jacob is presented
to Pharaoh, though acknowledging that, compared
with those of his fathers, his life had been a sad one,
he can bless the monarch of all the country, himself a
despised shepherd ; and " without contradiction the
less is blessed of the greater." The least and most
faltering of God's children has the superiority, and is
conscious of it, in presence of the most elevated men
of the world.

The coming down to Egypt was according to God :
so we have here Israel viewed as abiding God's time,
even when oppressed, not as cast out and wandering as
the effect of disobedience. Both are true. God, remark,
appears to him as the God of Isaac his father, not of
Abraham: his blessing comes under the risen Christ.
What hangs on promises Israel has lost by the rejection
of Christ ; but God can appear for him in pure grace,
in connection with a risen Saviour, and fulfil them
according to His own faithfulness;* and so it is in

* This is the subject of Romans xi. 28-33. In verse 81 read
"even so have these not now believed in your mercy that they
also might be objects of mercy." They had forfeited the promises,
and take them now on no higher ground than a Gentile ; that is,
pure mercy.

GENESIS. 61

figure here. Therefore is Israel blessed in spite of all,
though long oppressed and a stranger. When he is in
connection with Joseph, the scene changes ; that is, in
his connection, in the world, with a glorified Christ re-
vealed to him there, he has the best of the land, which
is brought into universal order and subjection as be-
longing to Pharaoh, whom Joseph represented, and
whose authority he exercised over it. Beersheba, the
border of Israel — from henceforward he was a stranger
— is the place of this revelation of God.

One cannot fail to see in the history of Joseph one
of the most remarkable types of the Lord Jesus, and
that, in many details of the ways of God in regard to
the Jews and Gentiles.

Lastly, in chapter xlviii. besides the prophetical
character — important in the history of Israel — we see
Joseph as heir ; the double portion (mark of the eldest,
heir of the father, among the Jews) being given to
him (see 1 Chron. v. 1, 2) ; and not only as heir, but as
heir in Canaan — Jacob's heir there where Rachel had
died ; that is, where Israel, as the Jewish beloved one
of God, had failed and gone. Here, too, all is ordered
according to the purpose and counsel of God, not ac-
cording to nature; and Joseph, in his children, pos-
sesses, as heir, the portion taken from the hand
of the enemy by power; for Joseph, after his re-
jection, is ever Christ as glorified, and then heir of
the world.

We have then the lot of the children of Jacob ; and
two facts, the burying of Jacob, and the command-
ment concerning the bones of Joseph, given as a certain
pledge of the re-establishment of Israel, left, according
to what had been said to Abraham, and in appearance
abandoned, in a strange country, whilst the patience of
God bore yet with the iniquity of the Amorites, a
patience which strikes only when it is impossible to
bear the evil any longer. (Chaps, xlix., 1.)

XLII.-XLVIII.

62 THE BOOKS OF THE BIBLE.

Kemark the beauty of the grace in Joseph. (Chap.
xlv. 7, 8, and 1, 17, 19, 20.)

It seems to me that there is this difference between
the prophecies of Jacob and Moses as to the tribes.
Here the prophecy refers to the responsibihty of the
first parent-source of the tribe, as Eeuben, Simeon,
Levi ; and to the counsels of God, which put forward
Judah (the stock from which the Lord sprang as re-
gards the royalty), and Joseph (type of Christ as
Nazarene, separated from his brethren, and afterwards
exalted). The rest, if we except Benjamin who ravages
with power, gives the general characters of the posi-
tion and conduct of the tribes of Israel ; Dan, of his
wickedness, and even of his character of traitor. I
may add that besides the royal place of Judah main-
tained as a distinct tribe till Christ came, up to the
end of Issachar, it is the sad history of Israel in its
responsibility and what befell them. Dan adds to this
traitorous unfaithfulness, as indeed he set up, we may
say, tribal idolatry. This casts the faith of Jacob on
waiting for God's salvation, and grace comes in. All
that follows is blessing, and Christ the shepherd and
stone of Israel. Moses gives rather the history of
the people as entering into the country on leaving
the wilderness ; and we find the priesthood and
people to be the two points brought into promi-
nence, although power and a special blessing be given
to Judah.

I add a few details as to this prophetic blessing,
hoping to make it more clear. We may remark, in the
tribes, responsibility and the future of Israel as first-
born according to nature. Reuben represents Israel
in this character ; Simeon and Levi, who come after
and will maintain their right by nature's force, are no
better. Then we have the purpose of God in the king
and the whole of the royal tribe till Christ come, to
whom the gathering of the peoples shall be. Joseph

GENESIS. 63

comes with Benjamin at the end, the representative of
Christ personally glorified, as Benjamin of Christ in
judgment on earth. Joseph is a personal representative
of Christ, separated from His brethren, glorious and
blessed as the heir of all the resources of God. Dan,
before this, though owned as a judging tribe and so
Israel in him, yet marks out that apostasy and power
of Satan in Israel, which led the remnant to look beyond
the portion of the people, unfaithful in every way, to
Him who was the salvation: "We have waited for
thy salvation, 0 Jehovah."

I rather think, as already noticed, that in the other
tribes we have a distinct contrast of what Israel is as
oppressed, before Christ — who has taken the full Joseph
character in glory, and has answered the faith of the
remnant expressed in verse 18 — and after; and that
thus, in these characters of the tribes, we have the
whole history of Israel. Judah and Joseph have been
already marked out and distinguished in the history —
Judah as surety for and connected with Benjamin, and
Joseph in all his history. Thus, after Judah, in Zebulun
and Issachar we have Israel mixed with the world,
busied in its waters to seek profit, and a slave to it for
rest and quiet ; but this ends in Dan and apostasy, so
that the remnant, in the spirit of prophecy, wait for
the salvation which is to come with the true Joseph.
All is prosperity when this is looked to. Once over-
come, he overcomes at the last: his bread is fat and
yields royal dainties in his own land, not seeking them
by mixture with, and subjection to, the world. And
Naphtali is in the liberty of God, and full of goodly
words. In Joseph and Benjamin we have the crowning
of all blessing in the double character of Christ, the
heavenly Heir of all, and power and strength upon the
earth that subdues all.

So that the whole series would be thus: — Reuben,
Simeon, and Levi, the moral character and failure of

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64 THE BOOKS OF THE BIBLE.

responsible Israel. It will be found, as ever, corrup-
tion and violence : such is man. Next, the 'purpose
of God in Judah: he remains till Shiloh come, to
whom the gathering of the peoples belongs. But
He was rejected when He came to Judah, and there
was no gathering : " beauty " and " bands " were
broken.

Next, the state of Israel being such, intercourse with
nations (which, when not in the power of God, is cor-
ruption), subjection to their yoke for ease, and apostasy:
still owned as a people, however; and then the remnant
looking to the only source, and waiting, not for good in
Israel, but salvation from Jehovah Elohim. Thereon
deliverance and blessing for Israel ; and finally (what
we have already seen as the double character of Christ
— separated from His brethren,* and then glorified)
Joseph and Benjamin present Him to us as the
heavenly glorified Man to whom all is entrusted, and
the all -conquering Lord on the earth.

On the whole, I think we have a complete history of
Israel in this way. First his failure : Reuben, Simeon,
and Levi, corruption and violence, as already remarked.
Then Judah, God's purpose in His people, in connection
with the royal stock and Shiloh. This is plain enough.
To Him the gathering of the peoples was to be.
Zebulun and Issachar then shew their mixture with,
and subjection to, the Gentiles for gain and prosperity;
Dan, the treachery of Satanic power, when faith waits
for Jehovah's salvation. Gad, Asher, Naphtali, and
Joseph and Benjamin, the fruit and power of this
salvation when the Shepherd, the Stone of Israel, shall
be also there, when prosperity full in Israel shall over-
pass its bounds, and victorious power shall belong to
them.

Personally the fear of God was in Joseph from

* Joseph is so characterised in Deuteronomy also.

GENESIS. 65

beginning to end: a mighty principle, and the true
basis of power. Whatever his glory, he does not forget
Canaan or the earthly promise — he sends his bones
there : nor has Christ. So Joseph, when Israel is gone,
forgives his brethren their wrong, and nourishes them
with his riches. So is it with Christ : He is above the
wrong and the just fears of them that rejected Him ;
He will bless Israel from His own stores of heavenly
glory. The Lord hasten it in its day I

^•^

70L. I.

EXODUS.

In the Book of Exodus we have, as the general and
characteristic subject, the deliverance and redemption
of the people of God, and their establishment as a
people before Him, whether under the law, or under
the government of God in longsuffering — of a God who,
having so brought them to Himself, provided for His
unfaithful people; not indeed entrance into His own
presence, but a way of approaching Him, at least at a
distance, although they had failed. But the veil was
unrent : God did not come out to them, nor could they
go in to God. And this is of all possible importance, and
characteristic of the difference of Christianity. God
did come amongst sinful men in love in Christ, and
man is gone in to God, in righteousness, and withal the
veil is rent from top to bottom. The law required
from man what man ought to be as a child of Adam ;
life was put as the consequence of keeping it, and there
was a curse for him if it was not kept. God's relation-
ship with the people had at first been in grace; but
this did not continue, and the people never entered
thereinto with intelligence, nor understood this grace
like persons who stood in need of it as sinners. Let
us examine the course of these divine instructions.

First, we have the historical circumstances which
relate to the captivity of Israel — the persecutions
which this people had to endure, and the providential
superintendence of God answering the faith of the
parents of the infant Moses, and thus accomplishing
the counsels of His grace, which not only preserved
the child's life, but placed him in an elevated position

EXODUS. 67

in the court of Pharaoh. The things that are done
on the earth He doeth them Himself. He prepares
all beforehand when nothing is as yet apparent to
man.

But, although providence responds to faith, and acts
in order to accomplish God's purposes, and control the
walk of His children, it is not the guide of faith,
although it is made so sometimes by believers who are
wanting in clearness of light. Moses's faith is seen in
his giving up, when grown to age, all the advantages
of the position in which God had set him by His pro-
vidence. Providence may, and often does, give that
which forms, in many respects, the servants of God
for their work, as vessels; but cannot be their
power in the work. These two things must not be
confounded. It gives that, the giving up of which is
a testimony of the reality of faith and of the power
of God which operates in the soul. It is given that it
may be given up. This is part of the preparation.
This faith acted through affections which attached him
to God, and consequently to the people of God in their
distress, and manifested itself, not in the helps or re-
liefs which his position could well have enabled him to
give to them, but in inducing him to identify himself
with that people because it was God's people. Faith
attaches itself to God, and appreciates, and would
have part in the bond that exists between God and His
people; and thus it thinks not of patronising from
above, as if the world had authority over the people
of God, or was able to be a blessing to them. It feels
(because it is faith) that God loves His people ; that
His people are precious to Him — His own on the
earth ; and faith sets itself thus, through very affec-
tion, in the position where His people find themselves.
This is what Christ did. Faith does but follow Him
in His career of love, however great the distance at
which it walks.

I., II.

68 THE BOOKS OF THE BIBLE.

How many reasons might have induced Moses to
remain in the position where he was; and this even
under the pretext of being able to do more for the
people; but this would have been leaning on the power
of Pharaoh, instead of recognising the bond between
the people and God : it might have resulted in a relief
which the world would have granted, but not in a de-
liverance by God, accomplished in His love and in His
power. Moses would have been spared much affliction,
but lost his true glory ; Pharaoh flattered, and his
authority over the people of God recognised; and Israel
would have remained in captivity, leaning on Pharaoh,
instead of recognising God in the precious and even
glorious relationship of His people with Him. God
would not have been glorified. Yet all human reason-
ing, and all reasoning connected with providential
ways, would have induced Moses to remain in his posi-
tion: faith made him give it up. All would really
have been spoiled.

Moses, then, identifies himself with the people of
God. A certain natural activity, and the unconscious
habits of a strength which was not purely from on
high, accompanied him, perhaps; however, it is the
first devotedness which is pointed out by the Holy
Ghost* as the good and acceptable fruit of faith. But
it ought to have been more entirely subject to God,
and to have had its starting-point in Him alone, and in
obedience to His expressed will. We have, in this case,
an example of the way in which the Lord often acts.
The earnest energy of faithfulness is allowed to be
manifested, but the instrument is put aside for a

* Hebrews xi. 24-26. This is often the case with God's
children, faithful in their principles and desires, they have not
done with self and its energies ; indeed this is always the case
tiQ seK is utterly judged and known and, so to speak, replaced
by Christ, and doing simply God's will. But the world is always
stronger than the Christian's energy in the flesh.

EXODUS. 69

moment, in order that the service may depend directly
and entirely upon God. There was something analog-
ous to this even in Jesus, save that there was not in
Him either false reckoning, or error, or external provi-
dences in consequence to deliver Him from them. In
Him the perfection of the energy of life within, acted
always in the knowledge of who His Father was, and
at the same time submitted to His will in the circum-
stances in which He had morally placed Him. But the
Lord appeared as Son with the doctors in the temple,
and then was subject to Joseph and Mary till the time
and way appointed of God, only alike perfect in both.
Moses, fearful even amid faithfulness, and dreading
the power which lent him, unconsciously perhaps, a
certain habit of energy (for one is afraid of that from
which one draws one's strength), and repulsed by the
unbelief of those towards whom his love and his faith-
fulness carried him, for " they understood [him] not,"
fled to the desert; a type, as to the fact itself, of
the Lord Jesus, rejected by the people whom He
loved.

There is a difference between this type and that of
Joseph. Joseph takes the position (as put to death) of
Jesus raised to the right hand of the supreme throne
over the Gentiles, in the end receiving his brethren
from whom he had been separated. His children are
to him a testimony of his blessing at that time. He
calls them Manasseh ("because God," says he "has
made me forget all my labours, and all the house of
my father"), and Ephraim ("because God has made
me fruitful in the land of my affliction "), Moses pre-
sents to us Christ separated from His brethren;*
and although Zipporah might be considered as a

* As a figure he came to his own and they rejected him ; see
lower down. Stephen notices this morally (Acts vii.) ; and so
Christ is separated from His brethren in the world till He returns
in power.

II.

70 THE BOOKS OF THE BIBLE.

type of the church (as well as Joseph's wife),
as the bride of the rejected Deliverer during his
separation from Israel, yet, as to what regards
his heart, his feelings (which are expressed in
the names that he gives to his children), they are
governed by the thought of being separated from the
people of Israel: his fraternal affections are there —
his thoughts are there — his rest and his country are
there. He is a stranger everywhere else. Moses is
the type of Jesus as the deliverer of Israel. He calls
his son Gershom, that is to say, a " stranger there ;"
"for," says he, "I have sojourned in a strange land."
Jethro presents to us the Gentiles among whom Christ
and His glory were driven when He was rejected by
the Jews.

But at last God looks upon His people, and not only
gives the faith that identifies itself with His people,
but displays the power which delivers them. That
Moses, who was rejected as a prince and a judge, must
now appear in the midst of Israel and of the world as
a prince and a deliverer.

Stephen made use of these two examples, in order
to convict the consciences of the Sanhedrim of their
similar and still greater sin in the case of Christ.

God — who to appearance had left Moses in the power
of his enemies, without recognising his faith — mani-
fests Himself now to him when alone, in order to send
him to deliver Israel and to judge the world.

Considered as a practical history, this sending away
of Moses into the wilderness, and his long sojourn
there, is full of instruction. God shews Himself to us
as destroying the hope of the flesh, and humbling its
strength. He makes of the adopted son of the house
of the king, a shepherd, under the protection of a
stranger; and this during forty years, before he can
xmdertake God's work, in order that the work might
be a work of obedience, and the strength that of

EXODUS. 71

God ; and Moses' hope and the affection of his heart
were left in abeyance all this time. No human issue
was apparent.

But God was now about to manifest Himself under
the name of Jehovah. He had put Himself in re-
lation with the fathers under the name of God
Almighty. That was what they wanted, and this was
His glory in their pilgrimage. Now He takes a name
in relationship with His people, which implies constant
relationship with them ; and in which, being estab-
lished with Him who is the same yesterday, to-day,
and for ever. He accomplishes in faithfulness what He
has begun in grace and promise, all the while shewing
what He is in patience and in holiness in His govern-
ment in the midst of His people. For us He calls
Himself Father, and acts towards us according to the
power of that blessed name to our souls.*

But Jehovah is not the first name He takes in His
communications with the people through the mediation
of Moses. He first presents Himself as interested in
them for their fathers' sakes, whose God He was. He
tells them their cry had come up to Him ; He had seen
their affliction, and was come down to deliver them.
Touching expression of the grace of God ! Upon this
He sends Moses to Pharaoh, to lead them up out of
Egypt.

But, alas ! obedience, when there is only that, and
when carnal energy does not mix itself with it, is but
a poor thing for the human heart. The fleshly energy
with which Moses had slain the Egyptian was now

* Compare Matthew v. and John xvii. His millennial name
is Most High. See the interesting connection of three of these
names in Psalm xei. That of Father is not found in the psahns :
the Son has revealed it. The other three connect themselves
with the earth and the government of the world. Father puts
us in the place of sons with God, in the same relationship with
God in which Christ Himself is, and, when the time comes, to
be like Him and to be heirs of God.

III.

72 THE BOOKS OF THE BIBLE.

gone; and when God calls upon Moses to go into Egypt
for the deliverance of His people, Moses raises difficul-
ties. God gives thereupon a sign, in token that He
will be with him, but a sign which was to be fulfilled
after the obedience of Moses, and was to strengthen
him and to rejoice him when he had already obeyed.

Moses still makes difficulties, to which God answers
in grace, until they cease to be weakness, and become
rather the working of self in unbelief. For thither
self-indulgence in weakness tends. In the mission
which God thus confided to Moses, He declares His
name "I Am." At the same time, while declaring
that He is that He is. He takes for ever, as His name
upon the earth, the name of the God of Abraham, of
Isaac, and of Jacob : an important principle, as regards
God's ways. " I Am" is His own essential name, if He
reveals Himself; but as regards His government of,
and relationship with, the earth. His name, that by
which He is to be remembered to all generations, is
the God of Abraham, of Isaac, and of Jacob. This
gave Israel, now visited and taken up of God under
this name, a very peculiar place.

In Abraham first God had called any out, first to him
given any promises. He first had been publicly called
apart from the world, so that God called Himself his
God. He never calls Himself God of Abel or of Noah,
though in a general sense He is the God, of course, of
every saint. Faith itself is first here pointed out as
the way of righteousness. In Eden, God, in judging
the serpent, had announced the fibial victory of the
promised Seed ; in Abel, He had shewn what acceptable
sacrifice from a sinner was — not the fruits of his labour
under judgment, but the blood God's grace had given
to him, which answered his need ; and this established
a righteousness in which he who came to God through
the offered sacrifice stood, and of which he had him-
self the witness, and which was measured by his gift,

EXODUS. 73

that is by Christ Himself;* in Enoch, clear and
absolute victory over death, and removal from earth,
God taking him ; in Noah, deliverance through judg-
ments, when the world was judged. Then a new world
began, and a ceasing, through the sweet savour of
sacrifice, to curse the earth, and a covenant for its
preservation from any future destruction by water.
But in Abraham we have, after the judgment of Babel,
one called out from the world — now worshipping other
gods — brought into separate and immediate comiection
with God, and promises given to him — a person called
to be the object and depositary of God's promises.
This gave him a very peculiar place. God was his
God. He had a separate place from all the world with
Him as heir of the, promises. He is the root of all the
heirs of them. Christ Himself comes as seed of Abraham,
who is the father also of the faithful as to the earth.
Israel is the promised nation under this title. As re-
gards election, they are beloved for the fathers' sakes.
In this name, consequently, as His eternal memorial,
God would now deliver them. At the same time, God
foretells that Pharaoh will not let the people go ; but
takes clearly the ground of His authority and of His
right over His people, and of authoritative demand
upon Pharaoh that he should recognise them. Upon
his refusal to do so, he would be judged by the power
of God.

Moses still raises difficulties, and God gives him again
signs, remarkable signs. The two first seem to me in
their character — types, the first, of sin and of its
healing ; the second, of power, which, having become
Satanic, is taken back, and becomes the rod of God ;
and then presents that which refreshes, coming from
God, as having become judgment and death. But we
must note here the difierence of what was then given

* Note in Hebrews xi. it is not the divine gift of Christ for
us, but the coming in faith by Him to God.

IV.

74 THE BOOKS OF THE BIBLE.

to Moses, and what occurred in Egypt. Here in the
two personal signs, there is first restoration (the leprosy-
is healed), and then power from which Moses fled
becomes the rod of God in his hand. The water be-
coming blood is simple judgment. In Egypt the first
is not found, he acted for God there, but there was
a much larger development of the two last signs. The
personal healing, that is, and removal of sin there was
nothing of. But power completely destroys all mani-
festation of Satanic power, and the worshipped source
of wealth for the flesh and the world became death
and judgment to it. But Moses refuses still, and the
wrath of God is kindled agamst him ; yet He acts in
mercy, in a way, however, humbling to Moses, with
whom he now joins Aaron his brother whom He had
already prepared for that, and who had come out of
Egypt to meet him ; for the folly of His children, while
it is to their shame and to their loss, accomplishes the
purposes of God.

Whatever may be the power of Him that delivers,
it is necessary that circumcision should be found in
him who is interested in, and who is used as an instru-
ment of, the deliverance, for the Saviour-God is a God
of holiness ; it is in holiness, and in judging sin, that
He delivers : and acting in holiness. He does not suffer
sin in those who are co-workers for Him, with whom
He is in contact; for He comes out of His place in
judgment. For us the question is of being dead to sin,
the true circumcision ; our Moses is a bloody husband
to her who has to do with him. God cannot use the
flesh in the fight against Satan. He cannot suffer it
Himself, for He is in His place in judgment. Satan
also would have power over it, and of right; God there-
fore puts it to death Himself, and this is done for
us on the cross, where He who knew no sin was made
sin for us. (Compare Rom. viii. 3.) And He wills that
this should be accomplished in us also. This is true of

EXODUS 75

those who compose the assembly ; but they can reckon
themselves dead. We bear about in the body the
dying of the Lord Jesus.* It will be true in one way
more evidently, in judgment at the last day, when the
Lord pleads with all flesh, and identifies Himself with
those who have not taken part spiritually in the fellow-
ship of Christ's sufferings, the Christian's place. God
will purge Jerusalem by the spirit of burning.

At the news of the goodness of God, the people
adore Him ; but the struggle against the power of evil
is another matter. Satan will not let the people go,,
and God permits this resistance, for the exercise of
faith, and for the discipline of His people, and for the
brilliant display of His power where Satan had reigned.
We have to learn, and perhaps painfully, that we are
in the flesh and under Satan's power; and that we
have no power to efiect our own deliverance, even with
the help of God. It is the redemption of God in
Christ's death and resurrection, realised in the power
of the Spirit, given when He had accomplished that
redemption and had sat down on the right hand of
the Majesty in the heavens, that delivers ; for forgive-
ness, and escape from judgment, is not deliverance.
One refers to sins and God's righteously passing over
them, the other to sin and its power.

Before the deliverance, when the hopes of the people
are now awakened, the oppression becomes heavier
than ever, and the people would have preferred being
left quiet in their slavery. But the rights and counsels
of God are in question. The people must be thoroughly
detached from these Gentiles, who, to this end, are now
become their torment under God's hand. Moses works

* In Colossians iii. we find God's judgment of him in whom
Christ is (compare Kom. viii. 10) ; in Eomans vi. faith reckons
it so ; in 2 Corinthians iv. it is practically realised. And God
proves the faith, but to confirm the soul in it. See 2 Coiinthian*
i. and iv.

V.-XII.

76 THE BOOKS OF THE BIBLE.

signs. The magicians imitate them by the power of
Satan, in order to harden Pharaoh's heart. But when
the question is of creating life, they are forced to re-
cognise the hand of God.

At last God executes His judgment, taking the first-
born as representatives of all the people. We have
thus two parts in the deliverance of the people; in
one, God appears as Judge, but satisfied through the
blood that is before Him ; in the other. He manifests
Himself as Deliverer. Up to this last, the people are
still in Egypt. In the first, the expiatory blood of re-
demption bars the way to Him as Judge, and it secures
the people infallibly ; but God does not enter within —
its value is to secure them from judgment.*

The people, their loins girded, having eaten in haste,
with the bitter herbs of repentance, begin their
journey ; but they do so in Egypt : yet now God can
be, and He is, with them. Here it is well to distin-
guish these two judgments, that of the firstborn, and
that of the Red Sea. As matters of chastisement, the
one was the firstfruits of the other, and ought to have
deterred Pharaoh from his rash pursuit.

But the blood, which kept the people from God's
judgment, meant something far deeper and far more
serious than even the Red Sea, though judgment was

* Note here the expression, " When I see the blood, I will
pass over." It is not said, when you see it, but when I see it.
The soul of an awakened person often rests, not on its own right-
eousness, but on the way in which it sees the blood. Now,
precious as it is to have the heart deeply impressed with it, this
is not the ground of peace. Peace is founded on God's seeing it.
He cannot fail to estimate it at its full and perfect value as putting
away sin. It is He that abhors and has been offended by sin ;
He sees the value of the blood as putting it away. It may be
«aid, But must I not have faith in its value ? This is faith in its
value, seeing that God looks at it as putting away sin ; your value
for it looks at it as a question of the measure of your feelings.
Faith looks at God's thoughts.

EXODUS. 77

executed there too.* What happened at the Red Sea
was, it is true, the manifestation of the illustrious
power of God, who destroyed with the breath of His
mouth the enemy who stood in rebellion against Him
— final and destructive judgment in its character, no
doubt, and which affected the deliverance of His
people by His power. But the blood signified the
moral judgment of God, and the full and entire satis-
faction of all that was in His being. God, such as He
was, in His justice. His holiness, and His truth, could
not touch those who were sheltered by that blood.-|*
Was there sin ? His love towards His people had
found the means of satisfying the requirements of His
justice; and at the sight of that blood, which answered
everything that was perfect in His being, He passed
over it consistently with His justice and even His

* As a figure this may be looked at as final judgment accord-
ing to the estimate of sin in the death and resurrection of the
Lord Jesus ; for the people were brought to God, and the evil
enemies come under death and judgment which, as accomphshed
in Christ, save us. But as the secret of God's dealings experi-
mentally known in our souls, it has another sense ; it begins the
desert journey, though that has its full character only from Sinai.
The path in the wilderness forming no part of the counsels, but
only of the ways of God, it may as to redemption be dropped ; but
then Jordan and the Ked Sea coalesce. The Ked Sea is Christ's
death and resurrection for us ; Jordan our death and resurrection
with Him, but here we have got into what is experimental.

t There is further a difference between the passover and the
great day of atonement. Here the blood met the eye of God
passing through the land in judgment. On the great day of
atonement it purified His habitation from our defilements, and,
we can say, opened up the way to God's throne and presence ;
gave us boldness to enter into the holiest by a new and living
way. In the passover was added, as it had the character of
first deliverance and forgiveness, the bitter herbs of judgment of
sin in ourselves, and feeding on the slain Lamb, with loins
girded and shoes on our feet, to leave the place of sin and judg-
ment irom which as the consequence of sin we had been fully
sheltered.

XII.

78 THE BOOKS OF THE BIBLE.

truth. Nevertheless God, even in passing over, is seen
as Judge ; hence, so long as the soul is on this ground,
its peace is uncertain though the ground of it be sure
— its way in Egypt, being all the while truly con-
verted— because God has still the character of Judge
to it, and the power of the enemy is still there.

At the Red Sea God acts in power according to the
purposes of His love ; consequently the enemy, who
was closely pursuing His people, is destroyed without
resource. This is what will happen to the people at
the last day, already in reality — to the eye of God —
sheltered through the blood.

As a moral type, the Red Sea is evidently the death
and resurrection of Jesus, so far as the real effecting
of the work goes in its own efficacy, as deliverance by
redemption, and of His people as seen in Him ; God
acting in it, to bring them, through death, out of sin
and the flesh, giving absolute deliverance from them
by* death, into which Christ had gone, and conse-

* Jordan adds our death with Christ, and, as to our state sub-
jectively, our resurrection with Him — analogous to the forty
days He passed on earth. To this the teaching of Colossians
answers. Hence heaven is in hope. Bomans iii. 20 to v. 11
gives Christ's death for sins, and resurrection for our justification ;
thence to the end of chapter viii., death to sin. Sin in the flesh
is not forgiven, but condemned (Bom. viii. 3) ; but we as having
died are not in the flesh at all, we are alive imto God through,
or rather in, Jesus Christ. This takes us no farther than the
wilderness, though passing through it as alive to God in Christ.
In Bomans we are not risen with Christ. That involves, as a
consequence, our being identified with Him where He is, and so
by the Holy Ghost, when we are sealed, union. In Colossians
we are risen with Him, but not in heavenly places. Colossians
treats of life, with a hope laid up for us in heavenly places ; not
at all of the Holy Ghost. In Ephesians ii. we are risen with
Him and sitting in heavenly places in Him, and then begins
the conflict with spiritual wickedness in heavenly places, and
testimony according to what is heavenly ; so far this is Jordan
and Canaan, and here the seahng and ^ of the Holy Ghost is
fully spoken of, and our relationship with the Father and with

EXODUS. 79

quently from all the power of the enemy. As to our
standing and acceptance we are brought to God : our
actual place is thus in the world, become the wilderness
on our way to glory. We are made partakers of it
already through faith. Sheltered from the judgment
of God by the blood, we are delivered, by His power
which acts for us, from the power of Satan, the prince
of this world. The blood keeping us from the judg-
ment of God was the beginning. The power which
has made us alive in Christ, who has gone down into
death for us, has made us free from the whole power
of Satan who followed us, and, as to conscience, from
all his attacks and accusations. We have done with
the flesh as our standing, and Satan's power, and,
brought to God, are in the world with Him. The
world, who will follow that way,* is swallowed up
in it.

Considered as the historical type of God's ways to-
wards Israel, the Red Sea terminates the sequel of
events ; and so for us. We are brought to God. Thus

Christ, as sons, and as body and bride. Only Ephesians begins
with our being dead in sins, so that it is a new creation ; it is not
death to sin. The blood-shedding, however, in one respect, has
a more glorious character. God is glorified in it, though by
crossing Jordan we are experimentally placed higher. That too
is the fruit of the blood-shedding, in which there is not only the
bearing of sins to meet our responsibility, but a glorifying of God,
so as to bring us withal into God's glory with Him, which is
beyond all questions of responsibihty.

* This is a solemn warning; for the worldlings, who call
themselves Christians, do take the ground of judgment to come,
and the need of righteousness, but not according to God. The
Christian goes through it in Christ, knowing himself otherwise
lost and hopeless ; the worldling in his own strength, and is
swallowed up. Israel saw the Bed Sea in its strength, and thought
escape was hopeless : so an awakened conscience, death and
judgment. But Christ has died and borne judgment for us, and
we are secured and dehvered by what we dreaded in itself. The
worldling, seeing this, adopts the truth in his own strength, as
\f there were no danger, and is lost in his false confidence.
XIII., XIV.

80 THE BOOKS OF THE BIBLE.

the forgiven thief could go straight to Paradise.
As a moral type, it is the beginning of the christian
path, properly so called ; that is to say, the accomplish-
ment of the redemption* by which the soul begins its
christian course, but is viewed as in the world, and the
world become the wilderness of its pilgrimage ; we
are not in the flesh.

Hereupon we enter the desert. They sing (chap.
XV.) the song of triumph. God has led them by His
power to His holy habitation. But they are on this
journey, not in Canaan. He will lead them into the
place which He has made, which His hands have
established. Their enemies shall be unable to oppose
themselves to this. So with us. There is a third
thing which is found in this beautiful song — the desire
to build a tabernacle for Jehovah. This is one of the
great privileges which are the result of redemption.
God did not dwell with Adam innocent, nor with Abra-
ham, vessel of promise and root of the enjoyment of
it. But when redemption was accomplished, on the
one hand, God was fully revealed ; and, on the other,
man perfectly redeemed. Then God naturally, so to
speak, comes to dwell with men as amongst them. (Ex.
xxix. 46.) Here it is an external deliverance ; for us an
eternal ; but the principle, a blessed and important one,
is clearly brought out. And note this desire is not

* In itself, it is Christ's death and resurrection. But that is
not only meeting the holiness of God's nature, which is the blood -
shedding, but entering into the whole power of evil that was
against us and making it null. Hence, though it be not our
reahsing death and resurrection so as to be in heavenly places,
we are owned as having died in Him, and He our hfe, so that
we have left our old standing altogether. In Colossians, we are
risen with Him ; in Ephesians, also sitting in Him in heavenly
places. Colossians is the risen man still on earth, the subjective
state, what refers to heaven but is not there, as Christ Himself
for forty days — Jordan crossed, but not Canaan taken posses-
sion of.

EXODUS. 81

our dwelling with God, though the thoughts are linked
one with another, but His dwelling with us ; and the
heart's desire is that He should so, down here. It will
never really be effectually so, till verse 17 be accom-
plished ; but the desire is good, like David's, and we
are now builded together for an habitation of God
through the Spirit. There are the three things : we
are brought to God's holy habitation; there is the
desire to prepare Him one ; and, then, that which He
has prepared. The tabernacle belonged to the wil-
derness; what they sing is the deliverance effected
already by the power of God, and the hope of enter-
ing into the sanctuary which the hands of Jehovah
have made.*

The deliverance, then, of the people is accompanied
by a full and entire joy, which, having the conscious-
ness of this complete deliverance by the power of God,
grasps the whole extent of His intentions towards
them, and knows how to apply this same power to the
destruction of all the power of the enemy.-|- They
sing the deliverance of God, note, before a step has
been taken in the desert. The soul, in connection with
Egypt (that is in the flesh on the ground of a child of
Adam), not only is responsible, but its position with God,

* It is practically important to see that the wilderness is no
part of God's purpose ; of His ways, a most important part.
They were brought to God by redemption — Christ's death and
resurrection — ^but not in Canaan. The thief went straight to Para-
dise with Christ. He has made us meet to be partakers of the in-
heritance of the saints in hght. See Exodus iii., vi., and xv.
where there is no question of the wilderness ; see on the other
hand, Deuteronomy viii., where it is reviewed when through it.
For the difference of our spiritual judgment of ourselves, and
God's judgment of us, see Deuteronomy ix. and Numbers
xxiii. 21.

t The wilderness formed no part of the counsel of God as we
have seen, and the song does not refer to it, to its sorrows or its
joys, nor the provision for it. That, as far as revealed here,
belongs to the book of Numbers.

VOL. L XV. G

82 THE BOOKS OF THE BIBLE.

dependent on its acting up to this responsibility, is still
uncertain and in fear. The desert may be never so
bitter and trying ; but we are free and with God there
(brought to His holy habitation), through the redemp-
tion and deliverance of God. But the redeemed one is
looked at still as on the way to glory, not yet in pos-
session of the promised dwelling-place of God. We
are come to God's habitation, to God Himself, but the
prepared place is future. Edom and Moab will be still
as a stone, but the people have yet to pass over. This
difference is important to notice. However, the re-
deemed soul is looked at in both ways ; as in Christ,
where as to acceptance all is settled — " as he is so are
we in this world" giving boldness for the day of judg-
ment (1 John iv. 17) ; and as in the wilderness, where
faith is put to the test. For the wilderness is what
the world is for the new man.

Remark here too some other important elements of
the position of the people. First, it is a people. This
till then there had never been : just men by grace, be-
lievers, called ones, there had been; now, though ac-
cording to the flesh, these are a people of God on the
earth. This was based on redemption wrought by God.
Further, God, as we have seen, dwells amongst His
people on earth when redemption is accomplished.
That is the distinct fruit of redemption ;* He had not
dwelt with innocent Adam ; He had not with called
Abraham ; He does with redeemed Israel.-f- But
thirdly, this dwelling of God, His presence, brings in
the definite claim of holiness. Holiness becomes His
house for ever. We do not find holiness mentioned in
Genesis, if it be not sanctifying the sabbath day. The
moment redemption is accomplished, He is glorious in
holiness, and there is a holy habitation. All these are
important principles.

'1 See page 80. f Exodus xxix. 4G.

EXODUS. 83

But now the difficulties of the way arrive. They
travel three days without water — a sad effect, in ap-
pearance, of such a deliverance ; and then the water is
bitter when they find it. If death has delivered them
from the power of the enemy, it must become known
in its application to themselves ; bitter to the soul, it
is true, but, through grace, refreshment and life, for
"in all these things is the life of the spirit." It is
death and the application of the cross to the flesh
practically, after the deliverance ; but the wood —
Christ's part on the cross, I doubt not — makes it sweet,
and refreshment too. Thereupon we have the twelve
wells and seventy palm-trees* — types, it seems to me,
of those living springs and of that shelter which have
been provided, through instruments chosen of God, for
the consolation of His people.

Here we have the principle of the people's respon-
sibility and their obedience, put as a condition of their
well-being under God's government. Still, however,
the part of the history from the Red Sea to Sinai
is always grace. The Sabbath — rest of the people —
is established in connection with Christ, the true bread
of life, who gives it. Then comes the Spirit — living
waters which come out of the rock ; but with the pre-
sence of the Holy Ghost comes conflict, and not rest.
Yet Christ, typified here by Joshua, of whom mention
is now made for the first time, places Himself spiritu-
ally at the head of His people. True rest is by Christ,
the bread come down from heaven, and this comes
first, before conflict, though man could not really enjoy
it by that bread alone, that is Christ incarnate, with-
out death and redemption coming in. Unless we eat
the flesh and drink the blood, there is no life to taste
and enjoy the bread. But, as yet, the people are charac-
terised by redemption, and their exercises and bless-

* The Lord adopted this number in His two closing missions
of the disciples to Israel.

XVI., XVII.

84 THE BOOKS OF THE BIBLE.

ings are under grace. The question of direct access to
God is not yet brought before us. The rock indeed is
smitten — as it must be to have the living water at all ;
but this is the figure of what is historical, the event of
Christ's death, not the figure of access to God within
the veil. It is all the earthly part of God's ways, even
in grace.

However sure of victory they may be in fighting
the Lord's battles, the entire dependence of the people,
at every moment, on the divine blessing, is presented
to us in this, that if Moses (who with the rod of God
represents to us His authority on high) keeps not his
hands lifted up, the people are beaten by their enemies.
Nevertheless, Aaron the high priest, and Hur (purity ?)
maintain the blessing, and Israel prevails. The cause
was a hidden one. Sincerity, valiant efibrts, the fact
that the battle was God's battle, were, though right, of
no avail — all depended upon God's blessing from on
high. One would have thought, indeed, that if God
made war, and unfurled the banner, it would soon be
over ; but no ! from generation to generation He would
make war upon Amalek. For, if it was the war of
God, it was in the midst of His people.

Up to this all was grace, though there were depend-
ence and conflict. The murmurs of the people had
only served to shew the riches of the grace of God,
who displayed His sovereignty in giving them all they
could desire; which appears so much the more striking,
because afterwards the same desires, under the law,
brought very bitter chastisements. At length, after
this reign of grace, follows the order of divine govern-
ment, what will be realised in the millennium (chap,
xviii.), where the king in Jeshurun judges in righteous-
ness, establishes order and government, the Gentiles
eat and offer sacrifices with Israel, and acknowledge
that the God of the Jews is exalted above all gods.
All this was the acting of God's grace and power.

EXODUS. 86

During the days of the deliverance of Israel Moses's
wife had been sent away, as the church during the
tribulation, and as the church will appear in the joy
of Israel's deliverance, so now Zipporah appears again
upon the scene, and we have not only Gershom, " a pil-
grim in a foreign land," but a second son, Eliezer;
" for," Moses said, " the God of my fathers was mine
help, and delivered me from the sword of Pharaoh."
The application of this to the future deliverance of
Israel is too evident to require any lengthened ex-
planation.

But having thus terminated the course of grace, the
scene changes entirely. They do not keep the feast on
the mountain, whither God, as He had promised, had
led them — had "brought them, bearing them, as on
eagles' wings, to himself." He proposes a condition to
them : If they obeyed His voice, they should be His
people. The people — instead of knowing themselves,
and saying, " We dare not, though bound to obey, place
ourselves under such a condition, and risk our blessing,
yea, make sure of losing it " — undertake to do all that
the Lord had spoken. The blessing now took the form
of dependence, like Adam's, on the faithfulness of man
as well as of God. Still farther was it from being,
as ours, based on a fulfilled and accomplished re-
demption; it was not even based on an uncondi-
tional promise, as in the case of Abraham.* The
people, however, are not permitted to approach God,
who hid Himself in the darkness. In fact they
undertook obedience far from God, in a state in
which they could not approach Him in that majesty
to which obedience was due. Nevertheless God gave
all possible solemnity to the communication of His

* It is important for us to see that our standing before God
does not rest on promise, but on accomplished redemption. All
that concerned that and the basis of our assurance of faith is ac-
complished promise. Glory is in hope.
XVIII.-XXIII.

86 THE BOOKS OF THE BIBLE.

law, and sees it good that the people should fear before
Him ; but what can fear do towards giving poiver at a
distance from Him ? The feeling may, peril aps, be
proper; but it is not proper to undertake to obey in
such a state. Terror, and the condition of obedience
when the people are far from God — such is the cha-
racter of the law, a rule sent out to man, taken in its
largest character, when man cannot approach God, but
a barrier is set up, and the question of righteousness
as the way of life raised and claimed from man when
man is a sinner.

Moses, when God had spoken to the people, and the
people dared no more to hearken, drew near to the
thick darkness, and received the instructions of God
for the people — moral and general instructions — re-
lating to their possession of the land, in case they
should enter upon it according to the covenant of the
law. Two things are pointed out as to worship — the
work of man, and his order, in which his nakedness
will certainly be made manifest ; and they are equally
and together prohibited by God.

We have (as we may observe by the way) a beauti-
ful type (chap, xxi.) of the devotedness of Christ to
the church and to His Father, and His love to us.
Having served already faithfully His full service as
man, during His lifetime, He would remain a servant
even in death for the sake of the Father, the church,
and His people. He made Himself a servant for ever.
(Compare John xiii. for the present time, and Luke
xii. even for glory.)

This covenant, made on condition of the obedience
of the people, was confirmed by blood.* (Chap, xxiv.)
The blood being shed, death having thus come in as
God's judgment, the elders go up to enter into relation-

* Death was the penal sanction, as it was also, because suoh*
the delivering power in grace.

EXODUS. 87

ship with God. They see His glory, and continue
their human and terrestrial life ; they eat and drink.

But Moses is called near to God, to see the patterns
of things more excellent, of heavenly things — of things
which make provision indeed for the faults and the
failures of God's people, but reveal to them the perfec-
tion and varied glories of Him whom they approach as
His people. Only they still carry the stamp of the
dispensation to which they belong, as is true of every-
thing which is not founded on, and characterised
by, association with a glorified Christ, the fruit of
eternal redemption, the eternal expression of the
counsels of God. That however in which the figures
do not answer to the antitypes, as we know them, is
not in the things themselves, but in the liberty of ac-
cess, and the way that has been opened, and we admit-
ted to them, things connected withal with far higher
privileges.* The form of realisation was dependent
on the actual state of things. Priesthood there was,
but many priests because they were mortal; we, but one,
because He dies not. The veil, behind which God was
and which barred the way to God, is for us rent,
and the way into the holiest open, so that the holy
and the most holy place are for us in spirit thrown
together. Still the general figure remains, and it does
not appear that there will be a rent veil in the millen-
nium, though all the blessing depends on Christ's death.
Our place is peculiar; associated with Christ as sons
with the Father, and as members of His body; also
heavenly in our hope and calling, as belonging to the
new creation.

The glories in every way of Christ the Mediator are
presented in the tabernacle ; not precisely, as yet, the
unity of His people, considered as His body, but in

'^ Hence in Hebrews you never have the Father and our
relationship with Him, nor with Christ, and, in what is there
found there is more contrast than comparison.
XXIV.

88 THE BOOKS OF THE BIBLE.

every manner in which the ways and the perfections of
God are manifested through Him, whether in the full
extent of the creation, in His people, or in His Person.
The scene of the manifestation of the glory of God,
His house, His domain, in which He displays His being
(in so far as it can be seen) ; the ways of His grace
and His glory; and His relationship through Christ
with us — poor and feeble creatures, but who draw nigh
unto Him — are unfolded to us in it, but still with a
veil over His presence, and with God, not the Father.*
The question is, How is man with God — can he ap-
proach ? not love coming out to seek, and reception by
the Father. God is on the throne justly requiring right-
eousness and holiness according to His own nature, not
in sovereign love seeking men when in a state con-
trary to it. This, and the relationship of sons, make
the whole basis different as to the relationship with
God. But the moral ground of its possibility is found
in these types, with the contrast already mentioned.

Thus the tabernacle had two aspects — the glory
which was His own, and the means of the relationship
of God with His people. This is true even of the
Lord Jesus. I can view His cross in its absolute per-
fectness, according to the thoughts and the heart of
God ; I can also find there that which answers all my
wants and failures.

It would lead me too far to enter into the details of
the construction of the tabernacle and its utensils, but
I will make some general remarks. There is a certain
appearance of disorder in the description, in that it is
interrupted by the description of the vesture, and of
the order of consecration, of Aaron. Thus the altar
of burnt offering comes before the priests' vesture and

* We see the glory unveiled in the face of Jesus Christ and
approach boldly, because the glory in His face is the proof ot
redemption and the perfect putting away of our sins, for He who
bore them has them not on Him in the glory.

EXODUS. 89

consecration, the laver after. But this arises from
what I have just said. There are things which are the
manifestation of God, the place of meeting with Him
and what belongs to it, others which refer to the pre-
sentation of man to God, and his service in these places;
these things are linked together, for there are some
manifestations of God which are the points and means
of the approach of man, as the cross ; for there indeed
man in the height of his sin, and God in infinite love
and laying the ground of righteousness, and righteous-
ness for us, meet. It is the central point in all moral
history, where every issue of good and evil was settled
for eternity ; and while it is the point at which man
draws nigh, there is something there besides the act of
drawing near, or even of serving God.*

The description of the tabernacle presents to us,
first, the things in which God manifests Himself, as
the object, however, of the spiritual knowledge of
human intelligence (by faith of course) ; and then the
priesthood, and that which man does or uses in drawing
near to Him who thus reveals Himself.

First, then, there are the things which are found in
the holy of holies, and the holy place : the ark of the
covenant, the table of the shewbread, and the candle-
stick with seven branches. This is what God had

* We are apt to consider the cross simply in respect of our
sins. In coming to God it is the only right, the only possible
way. But when, at peace with God, we weigh what it is, we
shall find every moral question brought to an issue there ; man
in absolute wickedness, that is rejecting God in goodness with
scorn and hatred ; Satan's full and universal power over them ;
man in perfectness in Christ — absolute obedience and absolute
love to the Father; God in righteousness against sin in the
highest way ("it became Him"), and infinite love to the
sinner ; all is brought out on the cross in Christ, and all to our
blessing, and so that we should be in glory with Him, and
like Him, as the fruit of the travail of His soul — a blessed
portion.

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90 THE BOOKS OF THE BIBLE.

established for the manifestation of Himself within
the house where His glory dwelt, where those who
enter into His presence could have communion with
Him. In result none could enter into the most holy
place, for the liigh priest only went in to place the
blood on the mercy-seat, and not for communion then,
and with a cloud of incense that he might not die.*
(See Heb. ix.) But it was in itself the place of ap-
proach to God. Then we have the arrangement and
structure of the tabernacle which enclosed all these
things, and which was divided into two parts ; and then
the altar of burnt-oiferings, and the court where it
stood, to the end of verse 19, chapter xxvii. We will
consider these things first. It is there the first part ends.

In that which follows there is what regards the
action of man therein — of the priests ; and God orders
certain things to be brought in for that. This it is
which consequently introduces the priesthood, which
acted in it, and which alone could, in fact, so act.
Hence the description of the priesthood interrupts the
description of the various parts and furniture of the
tabernacle ; what follows it refers to its exercise.

The ark of the covenant was the throne where God
manifested Himself, if any could go in in righteous-
ness,-]- and as the seat of His sovereignty over every

* This was the result of the failure of the priesthood, in the
person of Nadab and Abihu, which, as everything placed under
man's responsibility (and all, save of course actual redemption,
has been so) was immediate. So in the case of Adam, Noah,
the law, here the priesthood, Solomon son of David, Nebuchad-
nezzar, and so, as Paul testifies, the church.

t But not, I think, separate from holiness, for it was in the
hoHest, and could not be if God was there as His dwelling, and
not taking merely duty as the measure of what was accepted.
But, while God Himself was to be approached who is holy, it was a
throne, and judicial, and so righteous in character. Holiness is
the character of a nature delighting in pm-ity, and which repels
evil. Eighteousness judges it with authority. It was not merely
man's responsibility, but what God was.

EXODUS 91

living man — the God of the whole earth. It was also,
however, the tJirone of relationship with His people.
The law — the testimony of what He required of men
— was to be placed there. Over it was the mercy-seat,
which covered it in, which formed the throne, or rather
the basis of the throne, as the cherubim (formed of the
same piece), which were its supporters, did its sides.
In itself it seems to me a marvellous connection of the
human and divine righteousness in the Lord Jesus.
The law was hid in it, and, in divine government of
man on earth, this formed the perfect rule ; it was the
measure of responsibility of man as a child of Adam,
in its abstract foundations, which the Lord adduces — the
perfection of creature relationship with God ; and we
know that the law was in Christ's heart. He was
perfect in human obedience and love to His Father.
He lived perfectly up to the responsibility of man ac-
cording to God in His inner man.* But He also glori-
fied God — all that God is in love, divine righteousness,
truth, majesty. All God is was glorified by the Son of
man, and not only the Son of man goes righteously
into the glory of God, but God is fully revealed as the
place of access for us in that character : righteousness
is proved by His going to His Father. The shittim-
wood and the tables of the law are there, but all is
clothed with the gold — God's own righteousness is
there too. It is with this communion is,f only as yet

* The first is the essence of creature perfection, adding the
place of Son. The second, the actual responsibility of man's
place measured by that place.

t Only now, as already noticed, there is another relationship
entered into with the Father. This is relationship, not nature,
though of course that nature is necessarily involved in it. Hence,
but only after His resurrection, Christ says, I go to my Father
and your Father, my God and your God. There is that with
God according to the character here spoken of, but there is that
with the Father in the relationship and liberty in which Christ
Himself is, and into which we are adopted. This difference of
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92 THE BOOKS OF THE BIBLE.

the veil hid it within. The character as yet was a
judicial throne. At that time man (save Moses owned
in grace) could not go in, and God did not come out.
Now He has come out in grace, clothing Himself in
humiliation that He in perfect grace may be with us ;
and man is gone into the glory according to the title
of an accomplished redemption.

The cherubim, throughout the Old Testament, where-
ever they act, are connected with the judicial power of
God, or are the executors of the will of that power;
and in the Apocalypse they are generally connected
with providential judgments, and belong to the throne,
but the seraphic character is connected with them
there, so that the throne judges, not merely in present
governmental judgment, but finally according to God's
nature.

Here, then, God manifested Himself as the Supreme
God in His moral being, armed with power to enforce
respect to His laws, and to keep account of all that
was done. This character of God in Himself also is
why the blood — witness of all that had been done for
those who were thus responsible, and satisfying all the
moral nature of Him who sat there — was put upon
the mercy-seat, but every year, a witness that the
work which did that was yet undone.* Nor was it

nature and relationship is strikingly brought out in John's
writings — grace, and what the divine nature makes necessary.
See John iv. as to worshippers, and 1 John i. The Father could
not be revealed but by the Son. But also the veil was rent in
the cross, and we are before God in divine righteousness accord-
ing to what He is as such. In the full character of this as to
both, we are in Him. Elsewhere I have touched on the difference
of the sense of relationship with God as sons, and the know-
ledge of the Father as such, personally revealed in the Son. The
first is Paul's ground, and he seldom goes beyond it ; the latter,
John's. The epistle to the Hebrews gives direct access to God
in the holiest, but the Father is not found in it.
* Hence there was still an unrent veil.

EXODUS. 93

exactly there that God was directly in connection with
His people ; but thence came forth the communications
which were to be made to them: "And there will I
meet with thee," said God to Moses, " and I will com-
mune with thee from above the mercy-seat, from be-
tween the two cherubim which are upon the ark of
the testimony, of all the things which I will give thee
in commandment unto the children of Israel." Moses,
who receives the thoughts of God for the people, was
there to have his intercourse with Jehovah, and that
without veil.*

It was, then, the most intimate and most immediate
manifestation of God, and that which came nearest to
His very nature, which does not thus manifest itself.
But it was a manifestation of Himself in judgment
and in government ;-|- it was not as yet in man, neither
according to man, but within the veil. In Christ we
find Him thus, and then it is in perfect grace and
divine righteousness, proved by man's place, and the

* The communications of the Old Testament, and all that
belongs to the law come du-ectly from God, but do not belong to
a system which gives direct access to Him.

t This is true ; but, in its typical (or perhaps I should say
spiritual) appUcation, not in the letter, but in the spirit, there
was another important element of truth in it. It was the place
where God was approached, not where He dealt with man's re-
sponsibility as man. This was at the brazen altar, the place oi
sacrifice, the first thing met, when man had to come as a sinner,
when consequently what man ought to be was in question, what
he ought to be for God sm-ely, still what man ought to be as
man. In coming to the mercy-seat in the holiest of all, what
God is was in question. Man has to be meet for God's own
presence, then, in the holiest. And in truth the rest was only
testing man. He was not innocent in Paradise, and as a sinner
could not come to God, according to what God is, being a sinner.
It is only through the rent veil in a heavenly Paradise he can
have to say to Him ; though on the ground of the work then
accomplished He will have an earthly people also, in whose
heart the law will be written.

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94 THE BOOKS OF THE BIBLE.

latter only when the veil has been rent; till then
Christ remained alone, for grace was rejected as well
as law broken.

Outside the veil was the table with its twelve loaves
and the golden candlestick. Twelve is administrative
perfection in man — seven, spiritual completeness,
whether in good or evil. The two are found outside
the veil, inside which was the most immediate mani-
festation of God, the Supreme, but who hid Himself,
as it were, yet, in darkness. Here was light and
nourishment : God in power manifested in man ; ad-
ministrative power revealed amongst men, and, in
historical fact, in connection with the twelve tribes.
But faith recognises both in Christ, and the light of
the Holy Ghost makes us know it, if priests, to enter
into the holy place, before it is actually revealed in
power, while all is otherwise darkness, and God is
giving the light of the Holy Ghost.*

The twelve tribes were, for the time being, that
which answered externally to this manifestation. It
is found in the new Jerusalem. The primary idea was
the manifestation of God in the holy place in man, and
by the Spirit.

Next we have the tabernacle itself, which was one,
though separated into two parts. There were (as the
word teaches us) two meanings in the tabernacle and
in its form. In general it was where God dwelt and
revealed Himself, hence, the heavens, God's tabernacle ;
and the Person of Christ, God's dwelling.f The
heavenly places themselves, says the apostle, had to be
purified with better sacrifices. (Heb. ix. 23.) So Christ

* Therefore it is that, in another sense, we have twelve
apostles attached to the Lord in the flesh, and seven churches
for Him who has the seven Spirits of God.

+ We may add Christians : "whose house are we." The body
is never the subject in Hebrews : we are pilgrims here walking
by faith. Nor is the Father.

EXODUS. 95

has passed through the heavens, as Aaron up to the
mercy-seat. (Heb. iv. 14.) Again, it is used in the
same sense as a figure of the created universe (Heb.
iii. 3, 4), where it is also used as a whole as a figure of
the saints, as the house over which Christ is as Son.
The veil was, we know on the same divine authority,
the flesh of Christ, which concealed God in His holi-
ness of judgment — in His perfectness as sovereign
justice itself, but manifested Him in perfect grace to
those to whom His presence revealed itself.

The tabernacle* itself was formed of the same things
as the veil ; figurative, I doubt not, of the essential
purity of Christ as a man, and of all the divine graces
embroidered, as it were, thereon. To this was also
added cherubim, the figure, as we have seen, of judicial
power,-f- conferred, as we know, on Christ as man:
God "will judge the world in righteousness by that
man whom he hath ordained :" and again, " The Father
judge th no man, but hath committed all judgment unto
the Son . . . and hath given him authority to execute
judgment also, because he is the Son of man."

* If we examine the details more closely, it will be found that
in the tent and veil there was no gold, but there were cherubim ; in
the ephod gold, but no cherubim ; in the hangings before the holy
place neither. Within, in both holy place and holy of holies, all
was gold. So Christ as man (and the veil we know was His flesh)
had the judicial authority, and will have it as man, not only in
government but in final divine judgment; but He was man, and
walked as man ; within all was divine. The priesthood in its
Aaronic character could not have the cherubim, that is judicial
authority in heaven, but His presence there is identified with
divine righteousness. As He appeared outside down here all was
perfect grace, but in outward appearance He took neither.

t When fully depicted, the cherubim shewed the powers ol
creation, and God's attributes as displayed in the throne, in the
fom* heads of the earthly creation : man, cattle, wild beasts, and
birds ; intelligence, stability, power, and rapidity of judgment.
Man had made gods and idols of them ; they formed the throne
on which God sat.

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96 THE BOOKS OF THE BIBLE.

It seems to me that the other coverings point to
Him also: that of the goat-skins to His positive purity,
or rather to that severity of separation from the evil
that was around Him, which gave Him the character
of prophet — severity, not in His ways towards poor
sinners, but in separation from sinners, the uncompro-
misingness as to Himself, which kept Him apart, and
gave Him His moral authority, that moral cloth of
hair which distinguished the prophet ; that of the
ram-skins dyed red points to His perfect devotedness
to God,* His consecration to God (may God enable us
to imitate Him !) ; and that of the badger-skin to the
vigilant holiness, both of walk and in external re-
lationship, which preserved Him, and perfectly so, from
the evil that surrounded Him. " By the word of thy
lips I have kept me from the paths of the destroyer."
" He that is begotten of God keepeth himself, and that
wicked one toucheth him not." Besides what may be
called His Person, these things correspond to the new
nature in us, the new man, and of Him, so far as bom
of the Holy Ghost at His incarnation — His birth in
the flesh in which He was the perfect expression of it;
but I speak of the thing itself in practice, or what is
produced by the Spirit in us, and by the word.

In the court God meets the world (I do not speak of
the world itself through which we walk :f this was
the desert) ; but it is where those coming up out of the
world draw near to God, where His people (not as
priests or as saints, but as sinful men) draw near to

* This is drawn from the occasions on which the ram was
used in the sacrifices.

t This would he the grace of Christianity, the seeking and
saving what is lost. The figures of the tahernacle have to say
to our coming to Gdd, not to His coming to us. This is proper
to Christianity. Hebrews takes up the figures we are speaking
of, only with the changes introduced by Christianity even in
these.

EXODUS. 97

Him. But in coming out of the world, it is an en-
closure of God's, who is known only to those who
enter therein. There the altar of burnt- offerings was
first found, God manifested in justice as to sin, but in
grace to the sinner, in His relationship with men, in
the midst of them, such as they were. True, it was
the judgment of sin, for without this God could not be
in relationship with men ; but yet it was Christ in the
perfection of the Spirit of God who ofi'ered Himself a
sacrifice, according to that justice, for sin, to put sinners
in relationship with God. He has been lifted up from
the earth. Upon earth the question was as to the pos-
sibility of men's relationship with Him who is holy
and living: that could not be. On the cross He is lifted
up from the earth, rejected by the world ; nevertheless
He does not enter into heaven. Upon the cross Christ
has been raised from this world — has left it ; but He
still remains presented to it, the object of faith as a
full satisfaction to the justice of God, as well as the
witness of His love, of the love withal of Him who
has glorified all that God is in this act. He is the
object still, I say, to the eyes of the world, though no
longer on it, if, through grace, one goes there and
separates from this world, while God in justice (for
where has this been glorified as in the cross of
Jesus?) can receive according to His glory, and even
be glorified there, by the most wretched of sin-
ners. As regards the approaching sinner, it was
for his guilt and positive sins. In itself the sacrifice
went much further, a sweet savour to God, glorifying
Him.

It is here then that the altar of burnt-offerings is
found, the brazen altar : God manifested in righteous
judgment of sin (meeting however the sinner in love
by the sacrifice of Christ) ; not in His being (spiritual
and sovereign object of the adoration of saints), but in
His relation with sinners according to His righteous-
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98 THE BOOKS OF THE BIBLE.

ness, measured* by what their sins were in His sight ;
but where withal sinners present themselves to Him
by that work in which, by the mighty operation of the
Holy Ghost, Christ has offered Himself without spot
unto Him, has satisfied all the demands of His right-
eousness, and more, has glorified Him in all that He is,
and has become that sweet-smelling savourf (of sacri-

* Here we must remark that while final judgment refers to,
and is measm-ed by, our responsibility, forgiveness cannot be
separated from our entrance into the presence of God (though in
experience there may be progress as to this), because it is by a
work of Christ in which the veil was rent and God fully revealed.
This the great day of atonement shewed, for there the blood was
brought in to God, and yet it was for sins, but sins as defiling
God's presence, as well as their being all carried away. But at
the brazen altar there was both the love that gave and the value
of the sacrifice, so that divine favour and complacency were
brought in, "therefore doth my Father love me." Here sin-
offerings and burnt-offerings were offered, but they both referred
to acceptance, negatively and positively, not simply to the holiness
of God as the blood on the day of atonement. We have re-
demption by His blood, the forgiveness of sins, but according to
the riches of His gi-ace.

t It is interesting to know that the word burn is not at all
the same in Hebrew for the sacrifice for sin, and for the burnt-
offering : in the case of the latter, it is the same as for the burn-
ing of incense.

I add here a word upon the sacrifices. In the sacrifice for
sin burned outside the camp, God came out of His place to
punish, to take vengeance for sin. Christ has put Himself in
our place, has borne our sins, and died to put away sin by the
sacrifice of Himself. In the sacrifice for sin His blood was
shed, our sins washed away. But this blood, infinitely precious,
has been carried by the high priest inside the holiest, and put
upon the mercy-seat ; and thus the sure foundation of all our
relationship with God has been laid ; since, as to him that
comes, sin exists no longer in the sight of God. But it is not
only that God has fully reached sin in judgment in the death of
Christ, but the work which Christ has accomplished has been
perfectly agreeable to God. " I have glorified thee on the earth."
God was glorified in Him ; and God owed it, in justice to
Christ, to glorify Him with His own self. The very being vif

EXODUS. 99

fice) in which, in coming out of the world, we draw
near to God, and to God in relation with those, sinners
in themselves and owning it, who draw near to Him,
but find their sins gone through the cross on their
way, and, besides that, come in this savour of His sac-
rifice who made Himself a whole burnt-offering. It
was not the sacrifice for sin burnt outside the camp :
there no one approached. Christ was made sin by God,
and all passed between God and Him ; but here we
draw near unto God.

All the manifestations of God thus arranged, we

God, in righteousness and in love, had been fully glorified (pub-
licly before the universe) though the eye of faith alone is open
to see it, and hence it was the part of this very righteousness to
place Christ in a position that corresponded to the work. The
love of the Father towards Him surely did not turn from this.

Thus it was not only that the holiness which takes vengeance
on sin, had already dealt with that sin in the death of Jesus,
and had nothing more to do as to the putting of it away, but
(for him who knows that in his Adam-nature there is no re-
source, and still less in the law) there is, by grace, through the
faith of Jesus, the righteousness of God Himself, a justifying
righteousness — not merely the putting away of sins, but the
positive value of all that Christ has done as glorifying God in
this. We are accepted in the Beloved. God must raise Christ
in consideration of that which He had done, and place Hhn at
His right hand ; and we are cleared from our sins according to
the perfectness of God, between whom and Christ alone this
work was accomplished, and. He being entered in as man in
virtue of that work, since He has carried His blood there, we
also — objects of that work — are in virtue of it accepted as He is.
Thus then the sinner, believing in God, draws near to the brazen
altar where the sacrifice is offered (the way being open to him by
the blood), and (now we can add, the veil being rent) draws
near unto God manifested in holiness, but according to the
Bweet-smeUing savour of the sacrifice of Christ, an expression
inapphcable to the sacrifice for sin burnt outside the camp (there
He was made sin), according to all the sweet- smelling savour of
the devotedness and obedience of Christ upon the cross, that is
to say, unto death.

Notice that, besides this, the priests draw near as priests, and
€ven into the holy place. But of this more hereafter.
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100 THE BOOKS OF THE BIBLE.

come now to the services that were rendered to Him
in the courts, and in the places where He manifested
Himself. (Chap, xxvii. 20.) The priests were to take
care that the light of the candlestick should be always
shining outside the veil, which hid the testimony inside,
and during the night ; it was the light of the grace
and of the power of God hy the Spirit that manifested
God spiritually. It was not Himself upon the throne,
where His sovereign being was keeping the treasure of
His righteousness : that treasure Christ alone, in His
Person and in His nature, could be Himself; nor was
it righteousness in His relationship with sinful man
outside the holy place, of which man's duty was the
measure, and for which the law of God gave the rule;
but it was a light, through which He manifested Him-
self in the power of His grace, but which applied
itself to His relationship with man viewed as holy or
set apart for service to Him, all the while that it was
the manifestation of God. Essentially it was the Holy
Ghost. This we see in the Apocalypse ; but it might
rest upon Christ as man, and that without measure;
or it might act as from Him, and by His grace in
others, either as the Spirit of prophecy, exclusively so
before He came, or in some other way more abundant
and complete, as was the case after His resurrection
and glorifying, when the Holy Ghost Himself came
down. But whatever these manifestations lq men may
have been in action, the thing itself was there before
God, to manifest Him in the energy of the Spirit
Himself ; but the priesthood was essential here for us,*

* For the full manifestation of it, in His personal and free
manifestation down here, the glorifying of man (Christ) accord-
ing to divine righteousness was needed, but this would take us
out of our present subject. I must again recall that we have
only the shadow, not the very image of the things. What is
in the text refers to man under God's government down here as
vessel of the Spirit. The priesthood supposes man in weakness
here, and Christ, another Person for us on high.

EXODUS. 101

in order to maintain this relation between the energy
of the Holy Ghost and the service of men in whom
He manifested Himself, in order that the light might
shine. (Chap, xxvii. 20, 21.) We find, therefore, im-
mediately afterwards, the ordinance for the establish-^
ment of the priesthood.

The garments were composed of everything that is
connected with the Person of Christ in this character
of priesthood; the breastplate, the ephod, the robe,
the broidered coat, the curious girdle, and the mitre.
The ephod was, jpar excellence, the priestly garment ;
made of the same things as the veil, only that there
was no gold in the latter, and there were cherubims
(but all enclosed inside the veil was gold, for God's
government and judgment were in Christ as Son of
man) : in the ephod, gold but no cherubim,* because the
priest must have divine righteousness, but was not
in the place of rule and government. (Compare
Num. iv.) It signified also the essential purity
and the graces of Christ. The girdle was the
sign of service. The girdle was of the same
materials as the ephod to which it belonged. Ar-
rayed in these robes of glory and beauty, the high
priest bore the names of the people of God in the ful-
ness of their order before God; upon his shoulders,
the weight of their government, and upon the breast-
plate on his heart — breastplate which was inseparable
from the ephod, that is, from his priesthood and ap-
pearing before God. He also bare, according to the
perfections of God's presence, their judgment before
Him. He maintained them in judgment before God
according to these things. They therefore looked for
answers through the Urim and Thummim that were in
the breastplate ; for the wisdom of our conduct is to
be according to this position before God. Upon the

* See note, page 95.
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102 THE BOOKS OF THE BIBLE.

hem of the robe of the ephod* there was the desirable
fruit, and the testimony of the Holy Ghost, which
depended on the priesthood. I think that Christ, in
entering heaven, made Himself heard through the
0 Holy Ghost in His people — hem of His garment (com-
pare Psalm cxxxiii.) ; and He will make Himself heard
through His gifts when He comes out also. Mean-
while He bears within also the iniquity of the holy
things in holiness before the eternal God. (This holi-
ness is upon His very forehead.) Not only His people
but their imperfect services are presented according to
the divine holiness in Him.

The sons of Aaron were also clothed. Their natural
nakedness was not to appear, but the glory and the
honour with which God clothed them. The girdle of
service also distinguished them.

The dress of the high priest demands a little further
explanation. That which characterised him in service
was the ephod, to which was inseparably attached the
breastplate in which the Urim and Thummim were
placed. With the ephod, therefore, the description
begins. It was that in which, as thus clothed, he was
to appear before God. It was made as the veil, with
the addition of gold, for the veil was Christ's flesh, the
actings of which could not be separated from what
was divine ; but in the exercise of priesthood He ap-
peared before God within the veil, that is, figuratively,
in heaven itself; and there what met, and had the
nature and integral essence of (along with the hea-
venly grace and purity) divine righteousness had its
place and its part as found in Him ; as it is written,
looking at Him in a somewhat different aspect but
alike as to this,f "an advocate with the Father, Jesus

* This was all of blue under the ephod ; I suppose what was
essentially heavenly, not the display of purity and graces in
man.
- t The priesthood in Hebrews is not for sins, save once in

EXODUS. 108

Christ the righteous." The groundwork of the priest-
hood, then, was absolute personal purity in man, in its
highest sense as a nature flowing intelligently from
God, and in the priesthood glorified,* every form of
grace interwoven with it, and divine righteousness. It
was service, and the priest was girded for it, but service
before God. The loins were girt, but the garments
otherwise down to the feet. This was especially the
case with the robe all of blue.

But to pursue the ephod itself. The high priest
represented all the people before God, and presented
them to Him, and this in a double way. First, he
bore them on his shoulders — carried the whole weight
and burden of them on himself. Their names were
all graven upon the two onyx stones which united the
parts of the ephod ; there was no wearing the ephod —
that is, exercising the priesthood — without carrying
the names of the tribes of Israel on his shoulders. So
Christ carries ever His people.

Next, the breastplate was attached inseparably to
the ephod, never to be detached. There also he carried
the names of his people before the Lord, and could
not, as thus dressed in the high priestly robes, be there
without them. As it is expressed, he bore them on
his heart before Jehovah continually. They shall be

chapter ii. to make propitiation, because they are all put away,
and we have no more conscience of them ; it is for grace to help
that we may not sin.

* Compare 1 John ii. 29, iii. 1-3, where remark how the Spirit
passes from Godhead to manhood and manhood to Godhead in
one person, according to the relationship spoken of. This is
very beautiful, and makes us know what the new nature in us
is, which flows fi'om and is through the Holy Ghost, capable of
appreciating Him. He that sanctifieth and they who are sancti-
fied are all of one. So practically in detail : we all beholding
with unveiled face the glory of the Lord are changed into the
same image (2 Cor. iii.), and actually we shall be like Him,
for we shall see Him as He is, and he that hath this hope in
Him pm-ifieth himself as He is pure.
XXVIII.

104 THE BOOKS OF THE BIBLE.

upon Aaron's heart when he goeth in before Jehovah.
Thus are we borne ever before the Lord by Christ.
He presents us, as that which He has on His heart, to
God. He cannot be before Him without doing so ; and
whatever claim the desire and wish of Christ's heart
has to draw out the favour of God it operates in
drawing out that favour on us. The light and favour
of the sanctuary — God as dwelling there — cannot
shine out on Him without shining on us, and that as
an object presented by Him for it.

This was not, however, all. The Urim and Thum-
mim were there — light and perfection. The high priest
bore the judgment of the children of Israel in their
present ways and as to their present relationship*
upon his heart before Jehovah, and this according to
the light and perfection of God. This we need to
get blessing. Stood we before God, such as we are,
we must draw down judgment, or lose the effect of
this light and perfection of God, remaining without.
But, Christ bearing our judgment according to these,
our presentation to God is according to the perfection
of God Himself — our judgment borne ; but then our
position, guidance, light, and spiritual intelligence are
according to this same divine light and perfection.
For the high priest inquired and had answers from
God according to the Urim and Thummim. This is a
blessed privilege.!

Introduced into the presence of God according to

* The great day of atonement met the guilt.

t We must remember that all this is not children with a
Father, but man drawing near to God, only with Christ there for
us. We are seen on earth (not in heavenly places), and He
appearing in the presence of God for us, securing our place ac-
cording to God (only for us the veil is rent, a very great differ-
ence) ; yet we are here on earth with a heavenly calling. Com-
pare Hebrews. There note, the priesthood, as now exercised on
high, is not for committed sins, but for grace to help in time of
need that we may not sin. The sins are borne and put away

EXODUS. 105

divine righteousness in the perfection of Christ, our
spiritual light, and privileges, and walk, are according
to this perfection. The presentation in divine right-
eousness gives us light, accordiug to the perfection of
Him into whose presence we are brought. Hence we
are said (1 John i.) to walk in the light as He, God, is
in the light — a solemn thought for the conscience,
however joyful a one for the heart, telling us what our
conversation ought to be in holiness.* Christ bearing
our judgment takes away all imputative character
from sin, and turns the light which would have con-
demned it and us, into a purifying enlightening cha-
racter, according to that very perfection which looks on
us. This breastplate was fastened to the onyx stones
of the shoulder above, and to the ephod above the
girdle below. It was the perpetual position of the
people, inseparable from the exercise of the high
priesthood as thus going before the Lord. What was
divine and heavenly secured it — the chains of gold
above, and the rings of gold with lace of blue to the
ephod above the girdle beneath. Exercised in humanity,
the priesthood, and the connection of the people with
it, rests on an immutable, a divine, and heavenly basis.
Such was the priestly presentation of the high priest.
Beneath this official robe he had a personal one all of
blue.

The character of Christ too, as such, is perfectly and
entirely heavenly. The sanctuary was the place of
its exercise. So the heavenly Priest must Himself be
a heavenly man ; and it is to this character of Christ,

once and for ever as the basis of priesthood. See chapters ix., x.
and viii. 1, and i. 3. Advocacy with the Father applies when
we have to restore communion. Compare John xiii. and
Numbers xix.

* Dispensationally all was dark ; God not revealed, the veil
not rent ; but I speak in the text of what was figured in the
high priest's dress.

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106 THE BOOKS OF THE BIBLE.

as here in the high priest, that the fruits and testimony
of the Spirit are attached — the bells and the pome-
granates. It is from Christ in His heavenly character
that they flow ; they are attached to the hem of His
garment here below. His sound was heard when He
went in and when He came out ; and so it has been
and will be. When Christ went in, the gifts of the
Spirit were manifested in the sound of the testimony;
and they will be when He comes out again. The
fruits of the Spirit, we know, were also in the saints.*

But not only were there fruits and gifts. Worship
and service — the presenting of offerings to God — was
part of the path of the people of God. Alas ! they
also were defiled. It formed thus also part of the
priest's office to bear the iniquity of their holy things.

Thus the worship of God's people was acceptable,
in spite of their infirmity, and holiness was ever before
Jehovah in the offerings of His house — borne on the
forehead of the high priest, as His people were on the
one hand presented to Him, and on the other directed
by Him, according to His own perfections through the
high priest, t

The coat of fine linen was that which was more
proper to himself and personal, what was within — per-
sonal purity, but embroidered, adorned with every
grace. Such was, and indeed is, Christ.

The application of this to Christ is evident. Only
we must remember the remark of the apostle, that is,
of the Spirit of God, that these were the shadow of

* The colours were blue, purple, and scarlet : heavenly, royal,
and earthly glory. These, while belonging to Christ personally,
were hidden when He went in, will be displayed when He comes
out. We ought to display them characteristically, but as con-
nected with a rejected Christ down here, bringing in the cross
as the way to the crown.

t Our relationship with God is more immediate, the veil being
rent. Still our high priest is there for us, only set down on the
right hand of God. The name of Father does not come in here.

EXODUS. 1U7

good things to come, not the very image of the things.
Our High Priest, though He ever liveth to make inter-
cession for us, is set down at the right hand of the
Majesty in the heavens. In spirit all this is ours ; He
presents us, receives grace and direction for us through
the Spirit, and bears the iniquity of our holy things.
All our service is accepted, as our perAns, in Him. In
the literal fact, the high priest never used the garments
of glory and Ijeauty to go within the veil. He was to
use them for going into the sanctuary ;* but this was
forbidden after Nadab and Abihu's death, save on the
great day of atonement, and then he went in in other
garments, namely, the linen ones. So death and
entrance thereon were needed for us in Christ's fulfil-
ment of the type. And, as regards the Jews, He is
gone in in this last way, all this time being His absence
in the sanctuary; and they must wait, till He come
forth, for the knowledge of the acceptance of the pre-
sentation of His work: we know it by the Holy Ghost
sent down from heaven ; He came out when the Lord
went in, so that we anticipate in spirit the glory He is
in. This constitutes essentially the Christian's place.
In His glorious high priest's garments, it would have
been the intercourse of an accepted people through
the high priest. Hence we have it in spirit, though
this be not the whole truth as regards our position.-|-

* Their use is referred to going into the holy place before Je-
hovah when expressly spoken of, except the golden plate on the
mitre or tiu'ban (chap, xxviii. 29, 30, 35) ; and for the golden
plate, see verse 38. This characteristic use was forbidden : see
Leviticus xvi.

t We must always remember that we have only the shadow
of good things to come. The great principles of the heavenly
scenes are depicted, but not the change by the rending of the
veil through which we enter om-selves boldly into the holiest,
Christ being in glory at the right hand of God, and that through
an eternal redemption. Also, as noticed already, the Son not
being come, the Father's name and relationship does not come
in.

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108 THE BOOKS OF THE BIBLE.

For their consecration they were all washed. Aaron
and his sons together always represent the church, not
as gathered in a body (a thing hidden in the Old Testa-
ment), but in varied positions sustained individually
before God. There is only one sanctification for all —
divine life. Christ is the spring and the expression of it.
We are made p^takers of it, but it is one.* Both He
that sanctifieth and they who are sanctified are all of
one. But Aaron is first anointed separately without
sacrifice, without blood. But his sons are then brought
and with him are sprinkled with blood upon the ear,
the thumb of the right hand, the great toe of the
right foot;t obedience, action, and walk, being measured

* Aaron is always united to his sons in such types, for Christ
cannot be separated from His own or they would become nought.
But he had been anointed personally without blood, a thing that
has been verified in Christ's history. He was anointed while on
earth ; His disciples after His death. He received the Spirit for
the church in a new way (Acts ii. 33), when He was risen from
among the dead in the power of the blood of the eternal coven-
ant : for it is according to the efficacy of that blood in behalf of
His people, that He has been raised as their Head. In Christ's
anointing on earth the Holy Ghost was witness to Christ's own
personal righteousness and sonship ; in ours He is the witness
of our being clean through His blood, the righteousness of God
in Him, and sons by adoption.

f Aaron is first simply anointed with the anointing oil poured
upon his head. (Chap. xxix. 7.) Then the sons are brought, and
the ram of consecration brought, and some of its blood put
upon Aaron's ear, and then on the tip of the ear of his sons,
their right thumb and the great toe of the right foot. It might
be supposed that it was only on Aaron's ear, but comparing with
Leviticus viii. 23 it would seem that " their," in verse 20 here,
includes Aaron. The great principle is our association with the
blessed Lord ; but He was obedient unto death, and no act or
walk needed to be purified. The great principle for us is, that
nothing should pass into the thought, no act be done, nothing
occur in our walk which is not according to the perfection of
consecration in Christ's sacrifice : we have its value upon us as
to imputation, but here it is consecration, for both are in His
blood.

EXODUS. 109

and guarded, both through the price, and according to
the perfection of the blood of Christ. And then they
were sprinkled with blood and with the oil of con-
secration, that is to say, set apart by the blood and by
the unction of the Holy Ghost. The washing is the
Spirit's work in the sanctifying power of the word;
the anointing, His personal presence and energy in
intelligence and power — God working in us.

And it is important to remark here that the seal of
the Holy Ghost follows on the sprinkling with the
blood, not on the washing with the water. That was
needed. We must be born again, but it is not that
cleansing which, by itself, puts us in a state God can
seal : the blood of Christ does. We are thereby per-
fectly cleansed as white as snow, and the Spirit comes
as the witness of God's estimate of the value of that
blood-shedding. Hence, too, all were sprinkled with
Aaron. The blood of Christ, and the Holy Ghost
have set us in association with Christ, where He is ac-
cording to the acceptableness of that perfect sacrifice
(it was the ram of consecration), and the presence,
liberty, and power of the Holy Ghost.

All the sacrifices were ofiered. That for sin, the
bumt-ofi'ering of a sweet-smelling savour, the ram of
consecration (which had the character of a peace-offer-
ing), accompanied by the meat-off'ering. These sacrifices
have been explained elsewhere, and I only recall their
import : Christ made sin for us, bearing our sins in
His own body on the tree, first need of the soul, the
sin-offering; Christ obedient unto death, devoting
Himself to the glory of His Father — but according to
God's nature, and the existence of sin, and that in us —
and to us as belonging to the Father, the burnt-offer-
ing; the communion of God, of the Saviour, of the
worshipper, and of the whole church, the peace-offer-
ing; and Christ devoted in holiness of life upon the
earth, but proved even to death, the meat-offering.
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110 THE BOOKS OF THE BIBLE.

It is to be observed that, when Aaron and his sons
were sprinkled and anointed, the sons were anointed
with him, and their garments also, and not he with
them. Everything is connected with the Head. Aaron
and his sons ate the things with which the atonement
had been made. Such is our portion in Christ, the food
of God whereby we dwell in Christ and Christ in us.

Then, connected with this priesthood, comes the per-
petual sweet-smelling savour of the burnt-offering,
in which the people present themselves before God
— sweet-smelling savour which is found there, as
it were in the midst of the people, according to the
efficacy of which they stand in His presence round
about. There God met the people. With the mediator
He met above the ark without veil, and gave him
commandment for the people according to His own
perfection. Here He puts Himself on a level with the
people, though speaking with the mediator. The
dwelling of God in the midst of the people is sancti-
fied by His glory. The tabernacle, the altar, the priests,
are sanctified, and He dwells in the midst of the people
surrounding Him. For this purpose had He brought
them out of Egypt (ver. 46) : a blessed picture of how,
in a far higher and better way, God dwells in the midst
of us.* He never dwelt with man, we may moreover
remark, till redemption, was accomplished : not with
Adam innocent, nor with Abraham, or others ; but, so
soon as redemption is accomplished, He says, " They
shall know that I am Jehovah their God, who brought
them forth out of the land of Egypt, that I may
dwell among them." (Chap. xxix. 46.)

Having thus established the priesthood, and the re-

* He dwells in us both individually and collectively by the
Holy Ghost, Christ being gone up on high as man ; so that the
body of the sealed saint is a temple, and we are builded together
for a habitation of God through the Spirit. The last runs out
now to all Christendom,

EXODUS. in

lationship of the people with God who dwelt in the
midst of them, the intercession of Christ in grace (all
that was in Him ascending as a sweet savour to Jeho-
vah), is presented (chap. xxx. 1-10) ; and His service
in making the manifestation of God in the Spirit
shine forth. (Ver. 7.) The people were identified with
this service through redemption. (Vers. 11-16.) They
could neither be there, nor serve ;* but they were all
represented as redeemed. We then have the laver be-
tween the brazen altar and the tabernacle — purifica-
tionf for communion with God, and for service to Him

* The places were seen ; but not our entrance into them, with
all the rent veil brings with it.

t It was the washing of water by the word, the purification
of the worshipper (first, of the heart) to constitute him one by
being born again of the word. But this was not the laver. The
priests had their bodies washed first to be such, but it is not said
this was in the laver. There they washed their hands and their
feet, when they had come into priestly service by the sacrifices,
being already washed as to their bodies. That is, they were priests
already when they washed their hands and feet in the laver ; their
bodies had been washed, and the consecrating sacrifices offered ;
and then in respect of practice, according to the purity of divine
life by the Spirit, there was the washing through the word, and
especially if they had failed. (Compare John xiii.) For commu-
nion requires not only acceptance but pimfication. Without this
the presence of God acts on the conscience, not in giving
communion, but in shewing the defilement. Christ, even as a
man, was pure by nature, and He kept Himself by the words
of God's lips. With us, this purity is received from Him;
and we must also use the word to purify ourselves. The idea
and measure of the purity are the same for Christ and for us :
*' he that saith he abideth in him ought himself also so to
walk, even as he walked " — " to purify himself, even as he is
pure." For the ordinary relationship of the people, looked at
as worshippers, it was the red heifer (Num. xix.) ; its ashes,
which typified this purification on failure, were put mto running
water ; that is, the Holy Spirit applied, by the word, to tlie heart
and conscience, the sufferings of Christ for sin to purify man ;
sufferings which could have all their moral and purifying power,
since the ashes of separation shewed forth that sin had been

XXIX., xxx.

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therein : the hands and feet (for us only the feet, as
our walk alone is concerned), every time they took
part in it.

Finally, we have the oil and the incense, the fragrant
oil, which were for priests only : the nature of man,
as man, or his natural condition in the flesh could not
partake of it. The incense typifies the precious per-
fume of the graces of Christ, the savour of divine
graces manifested, and a sweet odour in the world in
man. He alone answers to it, though we may seek of
and from Him to walk in them.

The institution and obligation of the sabbath was
associated with the tabernacle of the congregation, as
a sign, as it had been with every form of relationship
between God and His people : for to be made partakers
of God's rest is what distinguishes His people.

In fine, God gave Moses the two tables of the law.

Whilst God was thus preparing the precious things
connected with His relationship with His people,* the

consumed in the sacrifice of Christ Himself for sin, as to impu-
tation, by the fire of the judgment of God. The blood of the
heifer had been sprinkled seven times before the door of the
tabernacle — the place where we have just seen God met the
people; but to worship and serve there must be the actual
purification according to the standard of Christ : at least as far
as realised, so that the conscience be not bad. This being in
His presence, and the judgment of failure, is the means of
progress also. Note, the rules as to the red heifer, shew that
however it came (for there were cases viewed merely humanly
which were inevitable, but, they shew that however it came),
God could not have impurity in His presence.

* The tabernacle had a double character. It was the manifes-
tation of the heavenly things, and a provision for a sinful people
to be brought near again to God there. It is interesting to con-
sider the tabernacle under another aspect ; for, as a pattern of
heavenly things, it is of the highest interest. First, it signifies
the heavens themselves ; for Christ is not entered into the
tabernacle, but into heaven itself. In a certain sense, even
the universe is the house of God; but, moreover, the unity
of the church as a heavenly building is presented by it : we are

EXODUS. 113

people, only thinking of what they saw in the huiiian
instrument of their deliverance, completely abandon
Jehovah : a sad and early, but sure fruit of having
undertaken obedience to the law as a condition, in
order to the enjoyment of the promises. Aaron falls
with them.

Such being the state of the people, God tells Moses
to go down ; and now everything begins to be put on
another footing. God, in His counsels of grace, has
not only seen the people when they were in affliction,
but in their ways. They were a stifFnecked people.
He tells Moses to let Him alone, and that He would
destroy them, and make of Moses a great nation.
Moses takes the place of mediator, and, true to his
love for the people as God's people, and to the glory of
God in them, with a self-denial which cared only for
this glory, sacrificing every thought of self, intercedes
in that magnificent pleading which appeals to what
that glory necessitates, and to the unconditional pro-

His house, the tabernacle of God in Spirit. These two meanings
are closely connected in the beginning of Hebrews iii. — Christ,
God, has built all things, and we are His house. He fills all in
all, but He dwells in the church ; it is a concentric circle, although
quite different in its nature. Compare the prayer in Ephesians i.,
which also connects these two things under the headship of
Christ, and still more distinctly in Ephesians iii. ; Ephesians i.
being headship, not dwelling, though the relationship be the
same. Compare Ephesians iv. 4-6, though there it is in the
form of Spu'it, Lord, and God, that is, not simply dwelling in.
What most fully answers is the prayer of Ephesians iii., where,
note, "height," &c., is not of the love, but of the whole scene of
God's glory, we being at the centre to look out into it all,
because Christ, who is the centre, dwells in us. In another
point of view, the person and the fulness of Christ Himself are
there ; for God was in Him, and thus the rending of the veil is
appHed by the apostle to the flesh of Christ, or, if you please,
the veil itself; " through the veil, that is to say, his flesh." It
is evident that the dwelling-place of God is the central
idea of these things, just as a man lives in his house, in his
property, &c.

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114 THE BOOKS OF THE BIBLE.

mises made to the fathers.* And Jehovah repented.
The character of Moses shines in all its beauty here,
and is remarkable amongst those which the Holy Ghost
has taken pleasure in delineating, according to the
precious grace of God, who loves to describe the ex-
ploits of His people, and the fruit they have borne,
though He Himself is the source of them.

But it was all over with the covenant of the law ;
the first and fundamental link — that of having no
other gods — was broken on the part of the people.
The tables of the covenant never even came into the
camp on the simple ground of law. The people had
made a complete separation between themselves and
God. Moses, who had not asked God what was to be
done with the law, comes down. His exercised ear,
quick to discern how matters stood with the people,
hears their light and profane joy. Soon after he sees
the golden calf, which had even preceded the tabernacle
of God in the camp, and he breaks the tables at the
foot of the mount ; and, zealous on high for the people
towards God because of His glory, he is below on
earth zealous for God towards the people because of
that same glory. For faith does more than see that
God is glorious (every reasonable person would own
that) ; it connects the glory of God and His people,
and hence counts on God to bless them in every state
of things, as in the interest of His glory, and insists
on holiness in them, at all cost, in conformity with
that glory, that it may not be blasphemed in those
who are identified with it.

Levi, responding to Moses's call, says to his brethren,
the children of his mother, " I have not known you ;"
and consecrates himself to Jehovah. Moses now, full

* This is a "universal principle, where the full restoration of
Israel is in question. Solomon, Nehemiah, and Daniel only go
hack to Moses; an important remark as to the fulfilment of
(God's ways towards Israel.

EXODUS. 115

of zeal thouo'li not according to knowledo-e, hut which
was permitted of God for our instruction, proposes to
the people his going up, and " peradventure" he shall
make an atonement for this sin. And he asks God to
blot him out of His book rather than that the people
should not be forgiven. God refuses him ; and, while
sparing them through his mediation, and placing them
under the government of His patience and long-suffer-
ing, puts each one of them under responsibility to
Himself — that is, under the law, declaring that the
soul that sinned He would blot out of His book.

Thus the mediation of Moses was available for for-
giveness, as regards government, and to put them
under a government, the principles of which we shall
see by-and-by; but it was useless as regards any atone-
ment which would protect them from the final effect
of their sin (its effect as regarded their eternal relation-
ship with God), and withdraw them from under the
judgment of the law.* God spares them and com-
mands Moses to lead the people to the place of which
He had spoken, and His angel should go before him.

What a contrast do we here remark, in passing, with
the work of our precious Saviour ! He comes down
from above — from His dwelling-place in the glory of
the Father — to do His will, and did it perfectly ; and
(instead of destroying the tables, the signs of this
covenant, the requirements of which man was unable
to meet). He Himself bears the penalty of its infringe-
ment, bearing its curse ; and, having accomplished the
atonement before returning above, instead of going up
with a cheerless " peradventure " in His mouth, which
the holiness of God instantly nullified. He ascends,

* Hence it is that this revelation of God, though the character
proclaimed be so abundant in goodness, is called by the apostle
(2 Cor. iii.) the ministration of death and condemnation. For
if the people were still under the law, the more gracious God
was, the more guilty they were.

XXXII.

Il6 THE BOOKS OF THE BIBLE.

with the sign of the accomplishment of the atonement,
and of the confirmation of the new covenant, with
His precious blood, the value of which was anything
but doubtful to that God before whom He presented
it. Alas ! the church has but too faithfully reflected
the conduct of Israel during the absence of the true
Moses, and attributed to providence what she had
fashioned with her own hands, because she would see
something.

We have now to examine a little what was taking
place among the people, and on Moses's part, the faith-
ful and zealous witness, as a servant of God in His
house; for we shall find a new mediation going on
peacefully, if one may so speak, and holily, weighing
by faith, these relationships where the mercy and the
justice of God meet in their application to His govern-
ment. It is not the indignation of holy wrath, which
had indeed its place at the sight of the evil, while it
knew not what to do — for how put the law of God
beside the golden calf? Jehovah says that He will
send an angel, and that He will not go in the midst of
the people, seeing it is stiffnecked, lest He should
destroy them by the way. But I will state succinctly,
the facts connected with this new intercession, which
are of touching interest.

God had first said that He would come up in a
moment in the midst of them to destroy them. This
present excision of the people in judgment, Moses's in-
tercession had averted, and Jehovah calls upon Israel
now to put off their ornaments, that He might know
what to do unto them. Holy grace of God ! who, if
He sees the insolence of sin before His eyes, must
strike, but wills that the people should at least strip
themselves of that, and that He may have time (to
s]3eak the language of men) to reflect as to what He
should do with the sin of a people now humbled for
having forsaken Him.

EXODUS. 117

However, God does not forsake the people. Moses
enters holily, and by the just judgment of conscience,
into the mind of God by the Spirit ; and, before the
tabernacle of the congregation was pitched, he entirely
leaves the camp, and makes a place for God outside
the camp, afar off from the camp, which had put a
false god in His place, and changed their glory into
the similitude of an ox which eateth grass. He calls
it the tabernacle of the congregation — the meeting-
place between God and those who sought Him. This
name is in itself important, because it is no longer
simply God in the midst of a recognised assembly,
which was one of the characters we have already
observed connected with the tabernacle.* Moses being
outside the camp, God now declares that He will not
go up in the midst of them, lest He should destroy
them by the way, as He had threatened. Moses begins
his intercession, having taken an individual position,
the only one now of faithfulness to God ; but his con-
nection with the people being so much the stronger by
his being nearer to God, more separated unto Him.
This is the effect of faithful separation when it is for
God's glory, and one is brought near to God in it.

It must be remarked here, that God had taken the
people at their word. They had said, acting according

* He anticipates by faith, jealous of God's glory, the tabernacle
which was to be set up accorclmg to the thoughts and command-
ments of God, which he had seen in communion with Jehovah.
That was indeed the principal thing; but it was without the
camp, and a sort of disorder in the eyes of men, and was with-
out the ornaments and the forms commanded of God in the
tabernacle, and there was not one express word of God for it to
be done. Nevertheless, the presence of God was there, and the
main thing for faith was there ; that is, a tent where God was
seen, and where He might be sought, even in a manner in which
faith was more manifest than when the tabernacle was regularly
set up. Then the pillar came down as a blessed testimony to
the faith of Moses.

XXXIIl.

118 THE BOOKS OF THE BIBLE.

to their faith, or rather to their want of faith, " This
Moses that brought us up out of Egypt." God says,
"Thy people, which thou broughtest out of Egypt,
have corrupted themselves." Hence God says to
Moses, "Thou," addressing Himself to the mediator.
Moses says to God, " Thy people." This earnest power
of faith does not, though separating from evil, loose
God from this blessed claim. (Chap, xxxii. 1, 7, 12-34.)
Afterwards, however, the people having stripped them-
selves of their ornaments, and Moses being in the posi-
tion of mediator, God says (chap, xxxiii. 1), "Thou
and the people which thou hast brought up."* Every-
thing now hangs upon the mediator.

Moses having taken his place outside the camp, God
reveals Himself to him as He never had done before.
The people see God standing at the door of the taber-
nacle which Moses had pitched; and they worship,
every man at his tent door. Jehovah speaks unto
Moses face to face, as a man speaks unto his friend.
We shall see that it is to these communications that
God alludes when He speaks of the glory of Moses
(Num. xii. 8), and not to those on Mount Sinai.
Moses, as mediator in the way of testimony, goes into
the camp ; but Joshua, the spiritual chief of the people
(Christ in Spirit), does not depart out of the taber-
nacle, f Moses now recognises what God had told him,
that he has to bring up the people ; he is there as the
mediator on whom everything depends. But he dares
not entertain the thought of going up alone, of going
up without knowing who would be with him. God
has fully acknowledged him in grace, and he desires to
know who will go before him. He therefore asks,
since he has found grace (for so God had told him),

* And Moses really represents Christ here, not Christ outside
the camp.

t This is the place we have in spirit, but it is sometimes hard
to connect the two.

EXODUS. 119

that he may know His way, the way of God ; not
only to have a way for him (Moses) to get to Canaan,
but " thy way;" thus will he know God, and in His path
and conduct, will find grace in His sight. God replies
that His presence shall go, and He will give rest to
Moses : the two things he perfectly needed as crossing
the wilderness. Moses then brings in the people, and
says, " Carry us not up hence," and that " we have
found grace, I and thy people." This also is granted
of Jehovah ; and now he desires for himself to see the
glory of Jehovah ; but that face which is to go and
lead Moses and the people, God cannot shew unto
Moses. He will hide him while He passes by, and
Moses shall see His l)ack parts. We cannot meet God
on His way as independent of Him. After He has
passed by, one sees all the beauty of His ways. Who
could have been beforehand in proposing such a thing
as the cross ? After God of Himself has done it, then
all the perfectness of God in it overflows the heart.

God then lays down two principles : His sovereignty,
which allows Him to act in goodness towards the
wicked — into this He retreats that any may be saved
— for in justice He would have cut off the whole
people : and the conditions of His government under
which He was putting the people, His character such
as it is manifested in His ways towards them. Hid
whilst He passes by, Moses bows down at the voice of
God, who proclaims His name and reveals what He is
as JEHOVAH. These words give the principles con-
tained in the character of God Himself in connection
with the Jewish people — principles which form the
basis of His government. It is not at all the name of
His relationship with the sinner for his justification,
but with Israel for His government. Mercy, holiness,
and patience, mark His ways with them ; but He does
not clear the guilty. Moses, ever bearing the people
of God on his heart, beseeches God, according to the

XXXIII.

120 THE BOOKS OF THE BIBLE.

favour in which he stands as mediator, that the Lord
Himself, thus revealed, may go up in their midst ; and
this, because they were a stiifnecked people. How
should he bring such a people safe through without
Him?

The relationship between Moses personally and God
was fully established, so that he could present the
people such as they were, because of his (Moses's own)
position, and, consequently, make of the difficulty and
sin of the people a reason for the presence of God, ac-
cording to the character He had revealed. It is the
proper effect of mediation ; but it is exceedingly beau-
tiful to see, grace having thus come in, the reason God
had given for the destruction of the people, or at the
very least for His absence, becoming the motive for
His presence.* It, no doubt, supposed forgiveness as
well. This Moses asks for, and adds, in the conscious-
ness of the blessing of the name and being of God,
"Take us for thine inheritance." In answer to this
prayer, God establishes a new covenant with the people.
The basis of it is complete separation from the nations
which God was going to drive out from before the
people. It supposes the entrance of the people into
Canaan in virtue of the mediation of Moses, and the
presence of God with the people consequent upon his
intercession. He is commanded to maintain their re-
lationship with Him in the solemn feasts under the
blessing and safeguard of God.

* We know this ourselves ; my sinfulness in itself would be
the reason for God's giving me up. But now I am in grace, I
can plead it with God as a reason, blessed be His name, for
His going with me ; never should I overcome and get safe across
the wilderness, if He was not with me. Surely the flesh is
there. But it is wondrous grace. Nothing shews more clearly
the difference between justifying forgiveness, and governmental
mercy, than this part of Israel's history. God forgives, bnt does
not clear the guilty — atonement was not made : no doubt, even
in possibility of government all was based on it.

EXODUS. 121

It is well to have the order of facts clear here
as to Moses's position. He broke the tables ; the
Levites at his summons slay their friends and re-
lations ; and then he pitches the tabernacle far off
from the camp. There the cloud comes down.
(Chap, xxxiii. 9.) There the basis of all was laid,
first in absolute sovereign grace, and then in the
character of Moses's personal relationship. This was
at the door of the tabernacle outside the camp. Then
chapter xxxiv. he goes up again, and there, he being in
this relationship, quite a new governmental covenant is
made, founded on God's character mediatorially, and
the law put into the ark. They were put back in
principle under law ; real atonement could not be made,
of course, by Moses. (Chap, xxxiv. 10-17.) But Israel
was never directly and properly under the covenant of
the law, but mediatorially under chapter xxxiv. 5-10 ;
though the commandments were, of course, before
them as their rule. But this new covenant of chapter
xxxiv. was what they were under as to the law ; and
hence they, as under the law, were apostate and left of
God before they got it, and Moses and the cloud of
God's presence outside the camp. People sought the
Lord and went there. Utter separation from all mix-
ture with the idolatrous people, and consecration,
characterises the new covenant of chapter xxxiv. In
chapter xxiii. they were told to destroy their altars
and serve Jehovah who would cut these nations off*.
But the covenant is not so characterised. It is of moment
to see that God retreats into His own sovereign grace
to spare them. But this was at the door of the taber-
nacle and with Moses alone ; the covenant of gracious
government was based on it. That was on the mount.
The people were only on that ground. There was
no real basis of relationship ; the law, which would
have been one, broken, and no atonement made,
nor could be. Moses had a special revelation of

XXXIV.

122 THE BOOKS OF THE BIBLE.

grace. But this seems to have been personal and
unrecorded.

I have rather enlarged upon these conversations of
Moses with the people, because (and it is very im-
portant to remark it) Israel never entered the land
under the Sinai covenant, that is, under simple law
(for all this passed under Mount Sinai) ; it had been
immediately broken. It is under the mediation of
Moses that they were able to find again the way of
entering it. However, they are placed again under
the law, but the government of patience and grace is
added to it. In Deuteronomy x. 1 we see there is no
longer question of introducing the law openly into the
camp where God had been dishonoured. It was to be
put into the ark, according to the predetermined plans
of God,* arranged to enable the people, miserable as
they were, to draw near unto Him, though only
outside unto the brazen altar. Moses abides there
ivith Jehovah. There was enough in the contempla-
tion of what God was, as He had revealed Himself, to
occupy him. He had not now to be occupied with the
instructionst God was giving him on the details of the

* Thus Christ was in reserve, though at the same time fore-
ordained, even from eternity. He was only manifested as the
true propitiation when the law had been presented, and man
had failed under it. Its only existence now is, as giving great
recognised principles of the righteousness requked from man (in
its highest elements we may add from the creature), but hidden
and buried in Him who gives His character to the throne of God.
But it was necessary to break or hide those tables (terrible to
man) of the perfect but inflexible law of God. God will write
them on the heart of once disobedient Israel in the latter day.

t The little that was said to Moses in the covenant was pro-
hibitory of all association with the nations strangers to Jehovah,
and the establishment of links with Him, consecration to Him
in everything as redeemed, absence of leaven, and I think the
prohibition of what was devilishly against nature. What was
of nature as of God, was not to be violated. There was redemp-

EXODUS. 123

tabernacle, but with God according to the revelation
He had made of Himself ; he neither ate nor drank ;
he was in a state above nature, where the flesh could
not intermeddle, in some sort apart from humanity.*
The Lord writes His law anew on the tables which
Moses had prepared. But the effect of this communion
v/ith God was i;Qanifest; the skin of his face shone
when he came down. However, here it was a glory as
it were external and legal, not like that of Jehovah
Himself in the Person of Jesus. Thus Israel could not
behold it. We are in quite a different position : for us,
there is no longer a veil; and we behold with open
(that is unveiled) face the glory of the Lord. For the
glory now is not applied to make good the law in the
conscience ; for the glory in the face of Moses did this,
only the people consequently could not bear it,"f- nor
consequently understand the figures of grace: the law
(as rule of human righteousness) being broken and gone
as ground of relationship with God, and laid up in the
ark, they turned the figures of grace into law, as men
do. The glory we see is the proof of the putting

tion, as the key to all connected with the judgment of evil, but
also the firstfruits of nature were to be consecrated to God, and
the relationship of nature not violated.

* Here, however, is seen the excellency of the Lord Jesus,
who in all things must have the pre-eminence. Moses, naturally
far off, is separated from his natural state, in order to draw near
unto God. Christ was naturally near there, and more than
near ; He separates Hhnself from nature to meet the adversary
on the behalf of man.

t It had the character of claim on them coming with the law
from above, and thus they could not see the prefigurement of
Christ, when it came out either. (See 2 Cor. iii.) The whole
position is of all importance. On the ground of law, that is, man's
responsibility, all being gone, God retreated into His own
sovereignty (Moses pleading as to Israel God's unconditional
promises), and Israel were placed under the governmental
name and dealings of God as they are to this day, only having
since rejected Christ and promise and grace.
XXXIV.

124 THE BOOKS OF THE BIBLE.

away of sins and divine righteousness, for it is seen in
Him who bore our sins and is that righteousness for
us. We are rather in the position of Moses when he
entered into the most holy place.

Besides the separation of Israel from the inhabitants
of the land wherein they were to dwell, which is found
in chapter xxxiv., there is in chapter xxxv. another
part of the instructions of Moses which he gave when
he came down. It is not now the certainty of enter-
ing, and the conduct suited to those who have found
grace, abstaining from all that might tend to bring sin
back when they were enjoying the privileges of grace ;
Moses speaks to them of the portion of the people
under the influence of that communication which the
mediator, as head of grace, had established. The
sabbath* is appointed ; and, moreover, His people
(grace thus manifested) are encouraged to shew their
goodwill and their liberality in everything that con-
cerned the service of God. Consequently we find the
manifestation of the spirit of wisdom and of gift in
service, God calling specially by name those He de-
signed more particularly for the work. This was done
liberally : they brought more than was sufficient ; and
every wise-hearted man worked, each the things for
which he was gifted ; and Moses blessed them.

Thus was the tabernacle set up, and everything put
into its place, according to the commandment of God.

* The sabbath is always found whenever there is any principle
whatever of relationship established between the people and
God ; it is the result proposed in every relation between God and
His people, that they enter into His rest. It is to be noted that,
while the people are distinctly put under law, the principle of
the second tables was law after present forgiveness and mercy.
This is exactly the ground Christians want to be upon now — to
bring in law after grace and mercy. But this it is Paul calls the
ministration of death and condemnation. For, the first time he
went up, his face did not shine ; and it is to that the apostle
refers in 2 Corinthians iii.

EXODUS. 125

Thereupon (which we might have remarked before),
the whole is anointed with oil. Christ was thus con-
secrated, anointed with the Holy Ghost and with
power; and, moreover, Christ having made peace by
His blood, having all things to reconcile (being the
One who first descended, and afterwards ascended, to
fill all things with His presence, according to the
power of redemption in righteousness and love divine),
the unction of the Holy Ghost must carry the efficacy
of this power in redemption everywhere. Therefore
had the tabernacle been sprinkled with blood. It is
the power of the presence of the Holy Ghost which is
spoken of, not being born again. God takes possession
of the tabernacle by His glory, and the cloud of His
presence and of His protection becomes the guide of
the people (now forgiven), happy, and so greatly
blessed, in being under the government and guidance
of God, and at the same time His habitation and His
inheritance. But all still depended on human obedience,
the people's obedience, nor was atonement, though
revealed in figure, accomplished in fact.

XXXV.-XL.

LEVITICUS.

The Book of Leviticus is the way of drawing near to
God, viewed as dwelling in the sanctuary, whether in
respect of the means of doing so, or of the state in
which men could ; and therewith, consequently, espe-
cially the subject of the priesthood ; that is, the means
established of God for those outside the sanctuary
drawing near unto Him, and the discernment of the
defilements unbecoming those who were thus brought
into relationship with God ; the function of discerning
these being, in any case that rendered it necessary, a
part of the service of the priesthood. There are also
in Leviticus the several convocations of the people in
the feasts of Jehovah, which presented the special
circumstances under which they drew near unto Him ;
and, lastly, the fatal consequences of infringing the
principles established by God as the condition of these
relationships with Him.

Here the communications of God are consequent
upon His presence in His tabernacle, which is the basis
of all the relationships we are speaking of. It is no
longer the lawgiver giving regulations from above, to
constitute a state of things, but one in the midst* of

* This is the character in which God puts Himsel thus into
relationship. Consequently most of the dnections given suppose
those to whom they apply to stand already in the relation of a
people recognised of Him as His people. But the people being
really without, and the tabernacle presenting the position in
which God was i^utting Himself in order to be approached, the
instructions which are given in cases supposing the people or
the individual to be thus placed, furnish those who are without
with the means of drawing near to God, when they are in that

LEVITICUS. 127

the people, prescribing the conditions of their relation-
ship with Him.

But whatever be the nearness and the privileges of
the priestly position, the sacrifice of Christ is ever that
which establishes the possibility and forms the basis
of it. Hence the book begins with the sacrifices which
represented His one perfect sacrifice. As presenting
the work of Christ in its various characters and
diverse application to us, these typical sacrifices have
an interest that nothing can surpass. We will consider
them with some little detail.

position, though no previous relationship have existed. It is
very unportant to observe this : it is the basis of the reasoning
of the apostle, in Romans iii., for the admission of the Gentiles
and so of any sinner whomsoever. It is true, nevertheless, that
most of the du'ections apply to those who are already in prox-
imity with the throne. Besides, all, in spite of themselves, have
to do with it, although they do not approach it, and especially
now that, as a testimony of grace, the blood is on the mercy-
seat, and the revelation and testunony of glory without a veil,
the result of grace and redemption, gone out. The conditions
of relationship with the throne that God establishes, where He
condescends to be approached by His creatures, are presented,
which includes the details of those He sustains with His jDeople.
The reader will remember, as regards our drawing nigh to
God, the position of the Christian is entirely changed from that
of the Jew. Then (Heb. ix.) the way into the holiest was not
made manifest, and no one, not even the priests, could go into
the presence of God within the veil ; and the services were a
rememhrance of sins. Now, the work of Christ being accom-
plished, the veil is rent. It is not a people in a certain relation-
ship with God yet always remaining without, drawing near to
the altar, or, at best, some to the altar of incense. It is fall
grace going out to the world ; and then, redemption being ac-
complished, and believers righteous before God, their having all
perfect boldness to enter the holiest. Hence, our subject is not
the character of approach, but the figures of the means by which
we approach, in order to have communion with God. I need
hardly add, the Father's love does not come in question. It was
a throne of judgment which was in the sanctuaiy, and who
could approach that ?

128 THE BOOKS OF THE BIBLE.

The types which are presented to us in the scriptures
are of different characters ; partly, of some great
principle of God's dealings, as Sarah and Hagar of the
two covenants; partly, they are of the Lord Jesus
Himself, in different characters, as sacrifice, priest, &c. ;
partly, of certain dealings of God, or conduct of men,
in other dispensations; partly, of some great future
acts of God's government.

Though no strict rule can be given, we can say in
general that Genesis furnishes us with the chief ex-
amples of the first class; Leviticus, of the second,
though some remarkable ones are found in Exodus;
Numbers, of the third : those of the fourth class are
more dispersed.

The employment of types in the word of God is a
feature in this blessed revelation not to be passed by.
There is peculiar grace in it. That which is most
highly elevated in our relationship with God almost
surpasses, in the reality of it, our capacities and our
ken, though we learn to know God Himself in it and
enjoy this by the Holy Ghost. In itself, indeed, it is
needful that it should surpass infinitely our capacities,
because, if I may so speak, it is adapted to those of
God, in respect of whom the reality takes place, and
before whom it must be effectual, if profitable for us.
All these profoimd and infinite objects of our faith,
infinite in their value before God or in the demonstra-
tion of the principles on which He deals with us, be-
come, by means of types, palpable and near to us. The
detail of all the mercies and excellences which are
found in the reality or antitype are, in the type, pre-
sented close to the eye, with the accuracy of Him who
judges of them as they are presented to His, but in a
manner suited to ours ; which meets our capacity, but
for the purpose of elevating us to the thoughts which
occupy Him. Christ, according to the mind of God,
in all His glory, is the picture presented. But we

LEVITICUS. 129

have all the lines and explanations of what is con-
tained in it, in that which we hold in our hand — of
Him who composed the great reality. Blessed be His
name !

To apply this to the sacrifices in the beginning of
Leviticus, the establishment of the tabernacle embraces
two points quite distinct, — the display of the plans
of God in grace,* and the place of access to Him, and
also the means of meeting the necessity and sin which
gave occasion for its present exercise. All its structure
was according to a pattern given in the mount — a pat-
tern of heavenly things including the intercourse
between heaven and earth, and shews forth the order
which finds its accomplishment in the better tabernacle
not made with hands. But the economy of the taber-
nacle was only actually set up after the sin of the
golden calf, when the jealousy of God against sin had
already broken forth, and His grace was ministered
from the throne in the sanctuary by offerings which
met transgression, and transgression which in result
barred the entrance of the priests at all times into the
sanctuary, but supplied in grace all that met the need
of a sinful people.

Hence also it is that the first mention we have of
the tabernacle is upon the occasion of the sin of the
golden calf, when Moses's anger waxed hot against the
mad impiety which had rejected God, before they had

* My impression is that the tabernacle is the expression of
the millennial state of things, save as to royalty, with which the
temple is connected — the throne of God, in the boiiest. I do
not see that the veil will then be rent for those on earth, thoi^gh
all be founded on the sacrifice of Christ ; but the high priest w ill
go at all times into the holy place, and then in his robes^ of
glory and beauty. The shew-bread and the seven -branche d
candlestick represent thus Israel in connection with Christ, as
manifesting government, and light in the world, but in the place
of priesthood with God. For us the veil is rent, and we enter
with boldness into the holiest.

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130 THE BOOKS OF THE BIBLE.

received the details and ordinances of the law of Moses
or even the ten words from the mountain. Moses took
the tent, and pitched it without the camp, far off from
the camp, and called it the tabernacle of the congrega-
tion, though that really was not yet erected ; and all
that sought Jehovah went forth to the tabernacle of
the congregation without the camp. It was a place of
meeting for God and those among the people who
sought Him. In the law there was no question of
seeking God. It was the communication of God's will
to a people already assembled, in the midst of whom
God manifested Himself, according to certain demands
of His holiness. But when evil had come in, and the
people as a body had apostatised and broken the
covenant, then the place of assembly, where God was
to be sought, was set up. This was before the taber-
nacle, as regulated according to the pattern shewn in
the mount, was set up ; but it established the principle
on which it was founded in the most striking manner.

The order of the tabernacle a^ originally instituted
was never carried out, as the law in its original cha-
racter never was brought in. Nadab and Abihu offered
strange fire the first day, and Aaron was forbidden the
holiest save on the great day of atonement in another
way. The tabernacle itself was set up according to
the pattern, but the entrance to the inner sanctuary
was closed. What was done referred to the state of
sin, and was provisional, but a provision for sin, only
not a finished work as we have it.

This meeting of Jehovah with the people, or the
mediator, was twofold: apostolic, or sacrificial; that
is, for the purpose of communicating His will ; or of
receiving the people in their worship, their failures, or
their need, even as Christ Himself is the Apostle and
High Priest of our profession — expressions which
allude to the circumstances of which we treat. Je-
hovah's presence in the tabernacle, for the communica-

LEVITICUS. 181

tion of His will (with which we have to do only inas-
much as what occupies us is an example of it*), is
tl lus spoken of in Exodus xxv., xxix. In chapter
XXV., after describing the structure of the ark and its
appendages in the most holy place, it is said, "And
thou shalt put the mercy-seat above upon the ark;
and in the ark thou shalt put the testimony which I
will give thee. And there I will meet with thee
[Moses], and I will commune with thee from above the
mercy-seat, from between the two cherubim which are
upon the ark of the testimony, of all things which I
will give thee in commandment with the children of
Israel." This was for the mediator with Jehovah alone
in secret. In chapter xxix. we read, "A continual
burnt offering throughout your generations at the
door of the tabernacle of the congregation before
Jehovah : where I will meet you, to speak there unto
thee. And there will I meet with the children of
Israel." That is where, though through a mediator, as
all was now since the law was broken, Jehovah met
the people, not Moses alone, with whom He communi-
cated from between the cherubim in the most holy
place.

On this ground Leviticus commences.

God speaks not from Sinai, but out of the taber-
nacle, where He is sought ; where, according to the
pattern of His glory, but according also to the need of
those who seek His presence, He is in relationship
with the people by mediation and sacrifice. In Sinai,
in terrible glory, He demanded, and proposed terms of,
obedience, and thereupon promised His favour. In
this the communication was direct, but the people
could not bear it. Here He is accessible to the sinner
and to the saint, but by a provided mediation and
priesthood. But then the centre and ground of our

* For prophecy is a thing apart.
I.

132 THE BOOKS OF THE BIBLE.

access to God thus is Christ's obedience and offering.
This therefore is first presented to us when God speaks
in the tabernacle.

The order of these sacrifices is first to be remarked.
The order of their application is uniformly opposed to
the order of their institution. There are four great
classes of offerings: 1, The burnt-offering; 2, The
meat-offering ; 3, The peace-offering ; and 4, The sin-
offering. I name them in the order of their institu-
tion, but, in their application, when offered together,
the sin-offerings always come first, for there it is
restoration to God;* and, in approaching God by
sacrifice, man must approach by the efficacy of that
which takes away his sins, in that they have been
borne by another. But in presenting the Lord Jesus
Himself as the great sacrifice, His being made sin is a
consequence of His offering Himself in perfectness to
God, and though as made sin for us still in His own

* As to acceptance, the Christian has no more conscience of
sins ; but the Israelite had never learnt this ; and hence, as we
have seen, his way of approaching served, as to the means, to
portray the sinner's first coming to God. The import of Christ's
sacrifice is often too little seen. Man must come as a sinner,
and about and owning his sins. He cannot come truly other-
wise, but when entered in peace into God's presence, feeble as we
may be, we view it from God's side, and daily see more of the
reality and value of this great fact which stands alone in the
history of eternity, and on which all and eternal blessing is im-
mutably founded. Every point and power of good and evU was
there brought to an issue ; the absolute enmity of man's heart
against God revealed in gi-ace ; Satan's complete power over
men ; man (Christ) perfect in obedience and love to His Father
in the very place needed when He was made sin ; God perfect
in justice against sin (it became Him), and perfect in love to
the sinner. And this being accomplished, the perfect ground was
laid in justice, and in what was accomplished and immutable, for
the display of God's love and God's counsels, in what morally
could not change.

LEVITICUS. 133

perfectness, and for the divine glory, we say, His
Father's glory; this is a great but blessed mystery.
He gives Himself up, coming to do His Father's will,
and is made for us sin who knew no sin, and under-
goes death.

Furthermore, our sins being put away, the source of
communion is thus in the excellency of Christ Him-
self, and in His offering, who offers Himself to God
without spot, glorifying God by death inasmuch as sin
was there before Him and death by sin, and He gives
Himself wholly up to God's glory in respect of this
state,* and then our presentation according to the
preciousness of this on high, though the actual bearing
of our sins be of absolute necessity to introduce us
into this communion. In this is the difference of the
great day of atonement. Then the blood was put on
the mercy-seat in the holiest ; but this, while giving

• It is to be remarked that we read of no positive sin-offerings
before the law. The clothing of Adam may suppose it, and Gene-
sis iv. 7 may be taken to speak of it, but they are not professedly
offered; burnt-offerings frequently. These suppose sin and
death, and no coming to God but by sacrifice and death, and
reconcihation through it. But the sacrifice is viewed in the
perfect self-offering of Christ, so that God should be perfectly
glorified in that which was infinitely precious in His sight, and
all He was, righteousness, love, majesty, truth, purpose, all
glorified in Christ's death so that He could freely act in His
grace. Sin is supposed in it, and perfectness of self-sacrifice to
God there where it was ; but God glorified rather than indivi-
duals' sins borne. Hence worship according to the sweet savour
of it is involved in it. A man far departed from God, as such I
cannot come to God at all but on this ground, and it will remain
valid for eternity and secure all things : the new heaven and
earth are secured as the dwelling-place of righteousness by it.
But my actual sins being put away is another thing. In one,
the whole relationship of man, indeed of all things with God, is
in question ; in the other, my personal sins. Hence all accept-
able sacrifice was of the former kind : sacrifices for sins when
the relationship of a people with God was established, where
every act referred to His actual presence.

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134 THE BOOKS OF THE BIBLE.

access there on the ground of perfect cleansing through
an offering of infinite value, was in respect of actual
sins and defilement, not the pure sweet savour of the
ofiering in itself to God. Yet it supposed sin. The
offering would not have had its own character nor
value if it had not. Hence, as presenting Christ, and
our approach to God when sin has been fully dealt
with and holiness tested, the burnt-offering, meat-
offering, and peace-offering (in which latter our com-
munion with God is presented to us), come first, and
then the sin-offerings apart ; needful, primarily
needful to us, but not the expression of the personal
perfectness of Christ, but of His sin-bearing, though
perfectness were needed for that.

It is evident, from what I have said, that it is Christ
we are to consider in the sacrifices which are about to
engage our attention : the various forms of value and
efficacy which attach to that one all-perfect sacrifice.
It is true, we may consider the Christian in a subordi-
nate point of view as presented to us here, for he
should present his body a living sacrifice. He, by the
fruits of charity, should present sacrifices of sweet
savour, acceptable to our God by Jesus Christ; but
our object now is to consider Christ in them.

I have said that there are four great classes presented
to us — burnt-offerings, meat-offerings, peace-offerings,
and offerings for sin. These may be seen thus classed
in chapter x. of the Epistle to the Hebrews. But
then there is a very essential distinction which divides
these four into two separate classes — the sin-offerings,
and all the others. The sin-offerings, as such, were
not characterised as offerings made by fire, of a sweet
savour unto Jehovah (although the fat was in most of
them burnt on the altar and in this respect the sweet
savour was there, and so it is once said, chapter iv. 31 ;
for indeed the perfection of Christ was there though
bearing our sins), the others were distinctly so charac-

LEVITICUS. 135

terised. Positive sins were seen in the sin-ofFerings :
they were charged with sins. He that touched those
of them wliich fully bore this character, as being for
the whole people* (Lev. xvi., Num. xix.), was defiled.
But in the case of the burnt-offering, though not
brought for positive sins, sin is supposed ; there blood
was shed, and it was for propitiation, but burnt on the
altar, and all was a sweet savour to God. It was
Christ's whole sacrifice of Himself to God, and perfect
as an offering in every respect, though sin, as such,
was the occasion of it. By this sacrifice, in result, sin
will be put away out of God's sight for ever — what
joy 1 see John i. 29 and Hebrews ix. 26. But then we
brought to the consciousness of our state of sin say,
He was made sin for us, that we might be made the
righteousness of God in him. This is a consequence,
but the basis is that, besides bearing our sins. He glori-
fied God perfectly there where He was made sin. It
was as in the place of sin that His obedience was per-
fect and God perfectly glorified in all He is. (John xiii.
and xvii.) Indeed there is but one word for sin and
sin-oft'ering in the original. They were burnt, but not
on the altar ; the fat, save in one case, of which we
may speak hereafter, was. (Chap, iv.) The other
offerings were offerings made by fire of a sweet savour
unto Jehovah ; they present Christ's perfect offering
of Himself to God, not the imposition of sins on the
substitute by the Holy One, the Judge.

These two points in the sacrifice of Christ are very
distinct and very precious. God has made Him to be
sin for us who knew no sin : but also is it true, that
through the eternal Spirit He offered Himself without
spot to God. Let us consider this latter, as first in the
order presented in Leviticus, and naturally so.

* In these cases the burning was outside the camp. It was
fche same as to the scape-goat, which immediately connected
itself with the rest of the work.

136 THE BOOKS OF THE BIBLE.

The first sort of sacrifice, the most complete and
characteristic of those characterised by being offerings
made by fire of a sweet savour, was the burnt-offering.
The offerer was to bring his offering,* in order to his
acceptance with God, to the door of the tabernacle of
the congregation, and to kill it before Jehovah.

First, of the place, the whole scene of the taber-
nacle ritual consisted of three parts : first, the holiest
of all, the innermost part of the boarded space covered
with tents, separated from the rest by a veil which
hung before it, and within which was the ark of the
covenant and the cherubim overshadowing the mercy-
seat, and NOTHING ELSE. This was the throne of God,
the type also of Christ, in whom God is revealed, the
true ark of the covenant with the mercy-seat over it.

The veil, the apostle tells us, signified that the way
into the holiest was not yet made manifest while the
old economy subsisted.! Immediately outside the veil
— its efficacy, however, entering within, and whence,
indeed, on certain occasions, incense was taken in a
censer and offered within — stood the golden altar of
incense. In the same, or outer chamber of the taber-
nacle, called the holy, as distinguished from the most
holy place, or holy of holies, stood, on either side, the
shewbread and the candlestick — types, the former of
Christ incarnate, the true bread in union with and
head of the twelve tribes, on the one hand : and the

* The burnt-offerings as snch were brought voluntarily ; still,
it seems clear that this is not the sense of the Hebrew word
"ratzon" here, but for his acceptance, to be in divine favour. It
remains, just the same, doctrinally true that Christ, through the
eternal Spirit, offered Himself without spot to God.

t This is a signal instance that the order set up in the wilder-
ness was not the image, but only a shadow of good things to
come ; for the veil unrent forbad entrance, the rent veil gives
us, through the cross, full boldness to go in. So tiiat in relation-
ship to God there was contrast.

LEVITICUS. 137

latter, of the perfection* (still, I have no doubt, in
connection with Israel in the latter day) of the Spirit,
as giving light, on the other. The church owns Christ
thus, and the Holy Ghost dwells in it, but what cha-
racterises it, as such, is the knowledge of a heavenly
and glorified Christ, and the Holy Ghost, as in divine
communications, present in unity in it. These figures,
on the other hand, give us Christ in His earthly rela-
tion, and the Holy Ghost in His various displays of
power, when God's earthly system is established.
Compare Zechariah iv., and Revelation xi. where there is
the testimony to, but not the actual perfection of, the
candlestick; God's testimony on the earth. The Epistle
to the Hebrews aflibrds us all needed light as to how
far and with what changes, these figures can be ap-
plied now. But that epistle never speaks of the
proper relationships and privileges of the church and
Christians. These are viewed as pilgrims on earth,
an earthly people. There is no union with Christ. He
is in heaven and we in need on earth ; no mention of
the Father's name, but only so much the more precious
as to our access to God, and needed supplies of grace
for our path down here. It is properly Christian ; we
are partakers of the heavenly calling ; but it may reach
out and give what is available for the remnant, slain
after the church is gone. Into the holy place the
body of the priests, and not merely the high priest,
entered continually, but they only. We know who,
and who alone, can now thus enter, even those who are
made kings and priests, the true saints of God : only,
we can add, that the veil that hid the holiest and
barred the entrance is rent from top to bottom, not to
be renewed again between us and God. We have

* The number seven is the number of perfection, and twelve
also, as may be seen in many passages of scripture : the former,
of absolute completeness in good or evil ; the latter, of complete-
ness in hmnan administration.

L

138 THE BOOKS OF THE BIBLE.

boldness to enter into the holiest. The veil has been
rent in His flesh. He is not merely bread from heaven
or incarnate, but put to death, denoted by flesh and
blood, and the door fully opened for us to enter in
spirit where Christ is. Our ordinary privilege and
title is in the holy place — type of the created heaven,
as the most holy is of the heaven of heavens, as it is
called. In a certain sense, as to spiritual approach and
intercourse, the veil being rent, there is no separation
between the two, though in the light which no man
can approach unto God dwells inaccessible. In the
heavenly places we now are as priests, though only in
spirit.

In approaching to this was the outside court, the
court of the tabernacle of the congregation.* In
entering this part, the first thing met with was the
altar of burnt-oflTering, and between that and the
tabernacle the laver, where the priests washedf when
they entered into the tabernacle, or were occupied at the
altar, to perform their service. It is evident that we
approach solely by the sacrifice of Christ, and that we
must be washed with water by the word before we can
serve in the sanctuary. We have need also, as priests,
of having our feet, at least, washed by our Advo-
cate on high for our continual service there. (See
John xiii.)J

'■' The door of the tabernacle of the congregation is not simply
the veil of the holy place, but the court where they entered from
without. The altar of burnt-offering was at the door of the
tabernacle of the congregation.

t It does not appear that the washing of the priests for their
consecration was at the laver ; that was according to what was
within when they had got there. But it is always the word,
which is figured by the water.

X In the first edition, I had added here the "renewing of the
Holy Ghost," referring to Titus iii. But though the Holy Ghost
surely renews the heart continually, yet I doubt the justice ol
the application of this passage here. The renewing seems more

LEVITICUS. 189

Christ also thus approached, but it was in the per-
fect offering of Himself, not by the offering of another.
Nothing can be more touching, or more worthy of
profound attention, than the manner in which Jesus
thus voluntarily presents Himself, that God may be
fully, completely, glorified in Him. Silent in His
sufferings, we see that His silence was the result of a
profound and perfect determination to give Himself
up, in obedience, to this glory — a service, blessed be
His name, perfectly accomplished, so that the Father
rests in His love towards us.

This devotedness to the Father's glory could, and
indeed did, shew itself in two ways : it might be in
service, and of every faculty of a living man here, in
absolute devotedness to God, tested by fire even unto
death; or in the giving up of life itself, giving up
Himself — His life unto death, for the divine glory, sin
being there. Of this latter the burnt-offering speaks ;
of the former, I judge, the meat-offering: while both
are the same in principle as entire devotedness of
human existence to God — one of the living acting
man, the other the giving up of life unto death.

So in the burnt-offering ; he who offered, offered the
victim up wholly to God at the door of the tabernacle
of the congregation. Thus Christ presented Himself
for the accomplishment of the purpose and glory of
God where sin was. In the type the victim and the
offerer were necessarily distinct, but Christ was both,

absolute there, dvaKatvtbattog. I might have simply left it out,
perhaps, but that I would call the attention of the reader to the
fact that "regeneration" is not the same word as being "bom
again." It is TraXiyytvtaia, not dvaysvvTjaig. It is only found
again, to denote the millennium, in Matthew xix. It is in its
import, the "washing of water," or being " born of water," not
the reception of life by the Spirit. Water is a change of con-
dition of what exists, not in itself receiving of life, which is
b'jing "born of the Spirit." That is the dvaKaivcjcig.

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140 THE BOOKS OF THE BIBLR

and the hands of the offerer were laid on the head of
the victim in sign of identity.

Let us cite some of the passages which thus present
Christ to us. First, in general, whether for life or for
death, thus to glorify God ; but exactly as taking the
place of these sacrifices, the Spirit thus speaks of the
Lord, in Hebrews x., citing Psalm xl. : " Then said I,
Lo I come, in the volume of the book it is written of
me, I delight to do thy will, 0 God ; yea, thy law is
within my heart." Christ, then, giving Himself up
entirely to the will of God is what replaces these
sacrifices, the antitype of the shadows of good things
to come. But of His life itself He thus speaks (John
X. 18): "I lay it down of myself, no one taketh it
from me. I have power to lay it down, and I have
power to take it again: this commai^lment have I re-
ceived of my Father." It was obedience, but obedience
in the sacrifice of Himself ; and so, speaking of His
death. He says, "The prince of this world [Satan]
cometh, and hath nothing in me ; but that the world
may know that I love the Father, and as the Father
hath given me commandment, so I do." So we read in
Luke ix. : " And it came to pass when the time was
come that he should be received up, he stedfastly set
his face to go to Jerusalem." '-'Through the eternal
Spirit he offered himself without spot to God." (Heb.
ix. 14)

How perfect and full of grace is this way of the
Lord ! as constant and devoted to draw near when
God should be thus glorified, and submit to the con-
sequences of His devotedness — consequences imposed
by the circumstances in which we are placed — as man
was to depart from God for his pleasure. He humbles
Himself to death that the majesty and the love of God,
His truth and righteousness, may have their full ac-
complishment through the exercise of His self-devot-
ing love. Thus man, in His person, and through His

LEVITICUS. 141

work, is reconciled to God, takes the true and due re-
lationship to Him, God being perfectly glorified in Him
as to, and (wondrous to say) in the place of, sin, and
that according to all the value of what Christ has
done to glorify God. It was in the place of sin, as
made it for us, for there it was God had to be glori-
fied, and there all He is came out as nowhere else, and
there perfectly, in love, light, righteousness, truth,
majesty, as by man's sin He had been dishonoured ;
only that now it was infinite in value, God Himself, not
merely human defacing of God's glory. I do not here
say men, but man. And the blessed result was, not
merely forgiveness, but introduction into the glory of
God.

The sacrifice was to be without blemish ; the appli-
cation of this to Christ is too obvious to need comment.
He was the Lamb '• without blemish and without spot."
The ofierer* was to kill the bullock before Jehovah.
This completed the likeness to Christ, for, though
evidently He could not kill Himself, He laid down His
life : no one took it from Him. He did it before Je-
hovah. This, in the ritual of the ofiering, was the
offerer's part, the individual's, and so Christ's as man.
Man saw, in Christ's death, man's judgment — the
power of Caiaphas, or the power of the world. But
as offered, He offered Himself before Jehovah.

And now comes Jehovah's and the priest's part. The
offering was to be made the subject of the fire of the
altar of God ; it was cut in pieces and washed, given
up, according to the purification of the sanctuary, to
the trial of the judgment of God; for fire, as a symbol,
signifies always the trial of the judgment of God. As
to the washing with water, it made the sacrifice typi-
cally what Christ was essentially — pure. But it has

• That is, it was not yet the priest's part. It may be trans-
lated, " one was to kill him." It was completing the offering,
not presenting its blood in a priestly way.

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142 THE BOOKS OF THE BIBLE.

this importance, that the sanctification of it and ours
is on the same principle and on the same standard.
He is in this sense our sanctification. We are sancti-
fied unto obedience. He came to do the will of His
Father, and so, perfect from the beginning, learns
obedience by the things which He suffered ; perfectly
obedient always, but His obedience put ever more
thoroughly to the test, so that His obedience was con-
tinually deeper and more complete, though always
perfect. He learned obedience, what it was to obey,
and that by growing sufferings and the sense of what
was around Him, and finally by the cross.* It was new
to Him as a divine Person — to us as rebels to God —
and He learned it in all its extent.

Furthermore, this washing of water, in our case, is
by the word, and Christ testifies of Himself that man
should live by every word that proceedeth out of the
mouth of God. This difference evidently and neces-
sarily exists, that as Christ had life in Himself, and
was the life (see John i., iv.; 1 John i. 1, 2), we, on th(3
other hand, receive this life from Him ; and while ever
obedient to the written word Himself, the words which
flowed from His lips were the expression of His life —
the direction of ours.

We may pursue the use of this water of cleansing
yet farther. It is the power of the Spirit also, exer-
cised as by the word and will of God;*!* so even the
commencement of this life in us : " Of his own will
begat he us by the word of truth, that we might be a
kind of firstfruits of his creatures." (James i. 18.)
And so in 1 Peter i. 23, we are born of the incorrup-
tible seed of the word. But then this finds us walking:

* Much deep instruction is connected with this, but its develop-
ment belongs to the New Testament. See Romans xii. and vi.,
and 1 Peter.

f Water thus used as a figure signifies the word in the present
power of the Holy Ghost.

LEVITICUS. 148

in sins and living in them, or, in another aspect, dead
in them. These are really the same thing, for being
alive in sins is being spiritually dead towards God ;
only the latter sets out with our whole state discovered ;
the former deals with our responsibility. In Ephesians
we are viewed as dead in sins; in Romans alive in
them ; in Colossians chiefly the latter, but the former
is touched on. The cleansing must be, therefore, by the
death and resurrection of Christ, death to sin and life
to God in Him. Hence, on His death, was shed forth
out of His side water and blood, cleansing as well as
expiating power. Death then is the only cleanser of
sin as well as its expiation. " He that is dead is freed*
from sin," and water thus became the sign of death, for
this alone cleansed. This truth of real sanctification
was necessarily hidden under the law, save in figures :
for the law applied itself to man, alive, and claimed
his obedience. Christ's death revealed it. In us —
that is, in our flesh — good does not dwell. Hence, in
the symbolical use of water in baptism, we are told
that as many of us as are baptised unto Christ, are
baptised unto His death. But it is evident that we
cannot stop at death in itself. In us it would be the
herald and witness of condemnation, but, having life
in Christ, death in Him. is death to the life of sin and
guilt. It is the communication of the life of Christ
which enables us thus to treat the old man as dead,
and ourselves as having been dead in trespasses and
sins. The body is dead because of sin, and the Spirit
is life because of righteousness, if Christ he in you.
So we are told as to the truth of our natural state (it
is not here what faith holds the old man to be if
Christ be in us): " You, being dead in your sins, and the
uncircumcision of your fiesh, hath he quickened to-

* Literally, "justified." You cannot accuse a dead man of
sin. And note, it is not " sins " here, but " sin."

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144 THE BOOKS OF THE BIBLE.

gether with him." When we were dead in sin, He hath
quickened us together with Him ; and, as baptised unto
His death, it is added, " that like as Christ was raised
up from the dead by the glory of the Father, even so
we also should walk in newness of life." It is only in
the power of a new life that we can hold ourselves to
be dead to sin. And, indeed, it is only by known re-
demption we can say so. It is when we have appre-
hended the power of Christ's death and resurrection,
and know that we are in Him through the Holy Ghost,
that we can say, I am crucified with Him ; I am not in
the flesh. We know, then, that this cleansing, which
was apprehended as a mere moral effect in Judaism, is,
by the communication of the life of Christ to us, that
by which we are sanctified, according to the power of
His death and resurrection, and sin as a law in our
members is judged. The first Adam, as a living soul,
corrupted himself; the last, as a quickening Spirit,
imparts to us a new life.

But, if it is the communication of the life of Christ
which, through redemption, is the starting-point of
this judgment of sin, it is evident that that life in Him
was essentially and actually pure; in us, the flesh lusts
against the Spirit. He, even according to the .flesh,
was born of God. But He was to undergo a baptism,
not merely to fulfil all righteousness as living — though
perfectly pure — in a baptism of water, but a trial of
all that was in Him by the baptism of fire. " I have,"
says He, " a baptism to be baptised with, and how am I
straitened till it be accomplished ! "

Here, then, Christ, completely offered up to God for
the full expression of His glory, undergoes the full
trial of judgment. The fire tries what He is. He is
salted with fire. The perfect holiness of God, in the
power of His judgment, tries to the uttermost all that
is in Him. The bloody sweat, and affecting supplica-
tion in the garden, the deep sorrow of the cross, in the

LEVITICUS. 145

touching consciousness of righteousness, " Why hast
thou forsaken me ? " — as to any lightening of the trial,
an unheeded cry — all mark the full trial of the Son of
God. Deep answered unto deep, — all Jehovah's waves
and billows passed over Him. But as He had offered
Himself perfectly to the thorough trial, this consuming
lire and trying of His inmost thoughts did, could,
produce nought but a sweet savour to God. It is re-
markable that the word used for burning the burnt-
offering is not the same as that of the sin-offering, but
the same as that of burning incense.

In this offering, then, we have Christ's perfect offer-
ing up of Himself, and then tried in His inmost parts
by fiery trial of God's judgment. The consuming of
His life was a sacrifice of a sweet savour, all infinitely
agreeable to God — not a thought, not a will, but was
put to the test — His life consumed in it ; but all, with-
out apparent answer to sustain, given up to God ; all
was purely a sweet savour to Him. But there was
more than this. The greater part of what has been
said would apply to the meat-ofi'ering. But the burnt-
offering was to make atonement, an expression not
used in chapter ii. There the personal intrinsic per-
fectness of Christ was tested, and the manner of His
incarnation, what He was as man down here, unfolded,
but death was the first element of the burnt-oftering,
and death was by sin. There where man was (other-
wise for him it could not be), where sin was, where
Satan's power as death was, where God's irreversible
judgment was, Christ had to glorify God, and it was a
glory not otherwise to be displayed : love, righteous-
ness, majesty, in the place of sin and death. Christ,
who knew no sin, made sin for us, in perfect obedience
and love to His Father goes down to death ; and God
is glorified there, Satan's power of death destroyed,
God glorified in man according to all He is, sin being
come in. in obedience and love. He was in the place
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146 THE BOOKS OF THE BIBLE.

of sin, and God glorified, as no creation, no sinlessness,
could. All was a sweet savour in that place, and
according to what God was as to it in righteousness
and love.

When Noah offered his burnt-offering, it is said,
"And Jehovah smelled a sweet savour, and Jehovah
said in his heart, I will no more curse the ground for
man's sake, for the imaginations of man's heart are
only evil continually." It had repented Him that He
had made man, and grieved Him at His heart ; but
now, on this sweet savour, Jehovah says in His heart,
" I will no more curse." Such is the perfect and infinite
acceptableness of CMst's oflfering up of Himself to God.
It is not in the sacrifice we are considering that He
has the imposition of sins on Him (that was the sin-
offering), but the perfectness, purity, and self-devoted-
ness of the victim, but in being made sin, and that
ascending in sweet savour to God. In this accepta-
bility— in the sweet savour of this sacrifice — we are
presented to God. All the delight which God finds in
the odour of this sacrifice — blessed thought ! — we are
accepted in. Is God perfectly glorified in this, in all
that He is ? He is glorified then in receiving us. He
receives us as the fruit and testimony of that in which
He has been perfectly glorified, and that as revealed in
redemption, in which all that He is is wrought out in
revelation. Does He delight in what Christ is, in this
His most perfect act ? He so delights in us. Does
this rise up before Him a memorial for ever, in
His presence, of delight ? We, also, in the efficacy of
it, are presented to Him; in one sense we are that
memorial. It is not merely that the sins have been
efifaced by the expiatory act ; but the perfect accepta-
bility of Him who accomplished it and glorified God
perfectly in it, the sweet savour of His sinless sacrifice,
is our good odour of delight before God, and is ours ;
its acceptance, even Christ's, is ours.

LEVITICUS. 147

And we are to remark that though distinct from
laying our sins upon Him, yet death implied sin, and
the sacrifice of Christ, as burnt-offering, had the cha-
racter which resulted from sin being in question before
God, namely, death. It made the trial and suffering
so much the more terrible. His obedience was tested
before God in the place of sin, and He was obedient
unto death, not in the sense of bearing sins and
putting them away, though in the same act, but in the
perfection of His offering of Himself to God, and
obedience tested by God, tested by being dealt with as
sin, and therein, only, and a perfect sweet savour.
Hence it was atonement ; and, in one sense, of a deeper
kind than the bearing of sins, that is, as the test of
obedience and glorifying God in it. If we have found
peace in forgiveness we cannot too much study the burnt-
offering. It is that one act in the history of eternity
in which the basis of all that in which God has glorified
Himself morally, that is revealed Himself as He is,
and of all that in which our happiness is founded (and
its sphere) — for blessed be God they go together — is laid;
and laid in such a way that Christ could say, therefore
doth my Father love me, and that in total self-sacri-
iice made sin before God (oh, wondrous thought !) and
for us. It became Him. Where is God's righteousness
against sin known ? where His holiness ? where His in-
finite love, where His moral majesty, where what be-
came Him ? where His truth ? where man's sin ? where
his perfectness ? and, absolutely, where Satan's powe^'
but its nullity too? All in the cross, and essentially
in the burnt-offering. It is not as bearing sins, but
as absolutely offered to God and in atonement — blood-
shedding about sin.

There is another point to remark in this sacrifice dis-
tinguishing it. It was wholly for and to God ; for us
no doubt, but still wholly to God. Of other sacrifices
(not of the two first, for sin — but of these hereafter) in

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148 THE BOOKS OF THE BIBLE.

some form or other men partook, of this not ; it was
wholly for God and on the altar. It was thus the
grand absolute essential sacrifice ; as to its efiect, con-
nected with us, as blood-shedding was (Heb. ix. 26
and John i. 29, the Lamb of God) present in it. (Com-
pare Eph. V. 2.) Hence, though having the stamp
of sin being there in blood-shedding and propitiation,
it was absolutely and wholly sweet savour, wholly to
God.

I now turn to the meat-oftering. This presents to us
the humanity of Christ ; His grace and perfectness as
a living man, but still as ofl:ered to God and fully tested.
It was of fine flour without leaven, mingled with oil
and frankincense. The oil was used in two ways ; it
was mingled with the flour, and the cake was anointed
with it. The presenting (Christ's presenting Himself
as an oflering to God) even unto death, and His actually
undergoing death, and shedding blood,* must have come
first; for, without the perfectness of this will even
unto death, and that shedding of blood by which God
was perfectly glorified where sin was, nothing could
have been accepted ; yet Christ's perfectness as a man
down here had to be proved, and that by the test of
death and the fire of God. But the atoning work being
wrought, and His obedience perfect from the beginning
(He came to do His Father's will), all the life was per-
fect and acceptable as man, a sweet savour under the
trial of God — His nature as man.-|- Abel was accepted

* And this for a double reason : He came to meet our ease, and
we were in sin, and the basis of all must be blood-shedding in
virtue of what God is, and His obedience all through must have
this perfect character — unto death. Hence, too, there was no
eating it. Sin being there, it was according to what God is, and
wholly to God. Sin was before Hitn and He glorified as to it.

t Thus the holocaust gives what the sinful man's state accord-
ing to God's glory needed ; the meat-offering, the sinless perfect

LEVITICUS. 149

by blood ; Cain, who came in the way of nature, offer-
ing the fruit of his toil and labour, was rejected. All
that we can offer of our natural hearts is " the sacrifice
of fools," and is founded on what is failure in the spring
of any good, on the sin of hardness of heart, which does
not recognise our condition — our sin and estrangement
from our God. What could be a greater evidence of
hardness of heart than, under the effects and conse-
quences of sin, driven from Eden, to come and offer
offerings, and these offerings the fruit of the judicial
toil of the curse consequent on sin, as if nothing at all
had happened ? It was the perfection of blind hard-
ness of heart.

But, on the other hand, as Adam's first act, when in
blessing, was to seek his own will (and hence by dis-
obedience he was, with his posterity such as he, in this
world of misery, alienated from God in state and will),
Christ was in this world of misery, devoting Himself
in love, devoting Himself to do His Father's will. He
came here emptying Himself. He came here by an
act of devotedness to His Father, at all cost to Him-
self, that God might be glorified. He was in the
world, the obedient man, whose will was to do His
Father's will, the first grand act and source of all
human obedience, and of divine glory by it. This
will of obedience, and devotedness to His Father's
glory, stamped a sweet savour on all that He did : all
He did partook of this fragrance.

It is impossible to read John's,* or indeed any of the
Gospels, where what He was, His Person, specially
shines forth, without meeting, at every moment, this
blessed fragrance of loving obedience and self-re-
nouncement. It is not a history — it is Himself, whom

man in the power of the Spirit of God in obedience ; for His
life was obedience in love.

* In John, the divine displayed in man, specially comes out.
Hence his Gospel attracts the heart, w«hile it offends infidelity.

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150 THE BOOKS OF THE BIBLE.

one cannot avoid seeing, — and also the wickedness of
man, which violently forced its way through the
coverture and holy hiding-place which love had
wrought around Him, and forced into view Him who
was clothed with humility — the divine Person that
passed in meekness through the world that rejected
Him : but it was only to give all its force and blessed-
ness to the self-abasement, which never faltered, even
when forced to confess His divinity. It was " I am,"
but in the lowliness and loneliness, of the most perfect
and self -abased obedience ; no secret desire to hold His
place in His humiliation, and by His humiliation:
His Father's glory was the 'perfect desire of His heart.
It was, indeed, " I am " that was there, but in the per-
f ectness of human obedience. This reveals itself every-
where. " It is written," was His reply to the enemy,
" Man shall not live by bread alone, but by every word
that proceedeth out of the mouth of God." "It is
written " was His constant reply. " Suffer it thus far,"
says He to John the Baptist, " thus it becometh us to
fulfil all righteousness." "That give," says He to
Peter, though the cJiildren he free, ''for me and for
thee." This historically. In John, where, as we have
said, His Person shines more forth, it is more directly
expressed by His mouth : " This commandment have I
received of my Father," "and I know that his com-
mandment is life eternal." " As the Father hath given
me commandment, so I do." •' The Son can do nothing
of himself, but what he seeth the Father do." "I
have kept," says He, "my Father's commandments,
and abide in his love." " If a man walk in the day,
he stumbleth not."

Many of these citations are on occasions where the
careful eye sees through the blessed humiliation of the
Lord, the divine nature — God — the Son, only more
bright and blessed because thus hidden ; as the sun, on
which man's eyes cannot gaze, proves the power of its

LEVITICUS. 151

rays in giving full light through the clouds which hide
and soften its power. If God humbles Himself, He
still is God ; it is always He who does it. " He could
not be hid." This absolute obedience gave perfect
grace and savour to all He did. He appeared ever as
one sent. He sought the glory of the Father that sent
Him. He saved whoever came to Him, because He
came not to do His own will, but the will of Him that
sent Him : and as they would not come without the
Father's drawing, their coming was His warrant for
saving them, for He was to do implicitly the Father's
will. But what a spirit of obedience is here ! He saves
whom ? whomsoever the Father gives Him — the servant
of His will. Does He promise glory ? " It is not
mine to give, but to those for whom it is prepare:^, of
my Father." He must reward according to the Father's
will. He is nothing, but to do all, to accomplish all,
His Father pleased. But who could have done this,
save He who could, and He who at the same time
would, in such obedience, undertake to do whatever the
Father would have done ? The infiniteness of the
work, and capacity for it, identify themselves with the
perfectness of obedience, which had no will but to do
that of another. Yet was He a simple, humble, lowly
man, but God's Son, in whom the Father was well
pleased.

Let us now see the fitting of this humanity in grace
for this work. This meat-offering of God, taken f^'om
the fruit of the earth, was of the finest wheat ; that
which was pure, separate, and lovely in human nature
was in Jesus under all its sorrows, but in all its ex-
cellence, and excellent in its sorrows. There was no
unevenness in Jesus, no predominant quality to pro-
duce the effect of giving Him a distinctive character.
He was, though despised and rejected of men, the per-
fection of human nature. The sensibilities, firmness,
decision (though this attached itself also to the prin-

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152 THE BOOKS OF TU^ BIBLE.

ciple of obedience), elevation, and calm meekness
which belong to human nature, all found their perfect
place in Him. In a Paul I find energy and zeal ; in a
Peter ardent affection ; in a John tender sensibilities
and abstraction of thought, united to a desire to vindi-
cate what he loved, which scarce knew limit. But the
quality we have observed in Peter predominates, and
characterises him. In a Paul, blessed servant though
he was, he does not repent, though he had repented.
He had no rest in his spirit when he found not Titus,
his brother. He goes off to Macedonia, though a door
was opened in Troas. He wist not that it was the
high priest. He is compelled to glory of himself. In
him, in whom God was mighty towards the circumci-
sion, we find the fear of man break through the faith-
fulness of his zeal. John, who would have vindicated
Jesus in his zeal, knew not what manner of spirit he
was of, and would have forbidden the glory of God,
if a man walked not with them. Such were Paul, and
Peter, and John.

But in Jesus, even as man, there was none of this
unevenness. There was nothing salient in His cha-
racter, because all was in perfect subjection to God in
His humanity, and had its place, and did exactly its
service, and then disappeared. God was glorified in
it, and all was in harmony. When meekness became
Him, He was meek; when indignation, who could
stand before His overwhelming and withering rebuke ?
Tender to the chief of sinners in the time of o^race :
unmoved by the heartless superiority of a cold Phari-
see (curious to judge who He was) ; when the time of
judgment is come, no tears of those who wept for
Him moved Him to other words than, "Weep for
yourselves and your children," — words of deep com-
passion, but of deep subjection to the due judgment
of God. The dry tree prepared itself to be burned.
On the cross, when His service was finished, tender to

LEVITICUS. 153

His mother, and entrusting her, in human care, to one
who, so to speak, had been His friend, and leant on
His bosom; no ear to recognise her word or claim when
His service occupied Him for God ; putting both
blessedly in their place when He woald shew that
before His public mission He was still the Son of the
Father, and though such, in human blessedness, subject
to the mother that bare Him, and Joseph His father
as under the law ; a calmness which disconcerted His
adversaries ; and, in the moral power which dismayed
them by times, a meekness which drew out the hearts
of all not steeled by wilful opposition. What keen-
ness of edge to separate between the evil and the
good!

True, the power of the Spirit did this afterwards in
calling men out together in open confession, but the
character and Person of Jesus did it morally. There
was a vast work done (I speak not of expiation) by
Him, who, as to outward result, laboured in vain.
Wherever there was an ear to hear, the voice of God
spoke, by what Jesus was as a man, to the heart and
conscience of His sheep. He came in by the door, and
the porter opened, and the sheep heard His voice.
The perfect humanity of Jesus, expressed in all
His ways, and penetrating by the will of God, judged
all that it found in man and in every heart. But
this blessed subject has carried us beyond our direct
object.

In a word, then, His humanity was perfect, all sub-
ject to God, all in immediate answer to His will, and
the expression of it, and so necessarily in harmony.
The hand that struck the chord found all in tune : all
answered to the mind of Him whose thoughts of grace
and holiness, of goodness, yet of judgment of evil,
whose fulness of blessing in goodness were sounds of
sweetness to every weary ear, and found in Christ their
only expression. Every element, every faculty in His

II.

154 THE BOOKS OF THE BIBLE.

humanity, responded to the impulse which the divine
will gave to it, and then ceased in a tranquillity in
which self had no place. Such was Christ in human
nature. While firm where need demanded, meekness
was what essentially characterised Him as to contrast
with others, because He was in the presence of God,
His God, and all that in the midst of evil, — His voice
was not heard in the street, — for joy can break forth
in louder strains when all shall echo, " Praise his name,
his glory."

But this faultlessness of the human nature of our
Lord attaches itself to deeper and more important
sources, which are presented to us in this type nega-
tively and positively. If every faculty thus obeyed
and were the instrument of the divine impulse in its
place, it is evident that the will must be right — that
the spirit and principle of obedience must be its spring;
for it is the action of an independent will which is
the principle of sin. Christ, as a divine Person, had
the title of an independent will. " The Son quickens
whom he will ;" but He came to do His Father's will.
His will was obedience, sinless therefore, and perfect.
Leaven, in the word, is the symbol of corruption —
" the leaven of malice and wickedness." In the cake,
therefore, which was to be offered as a sweet savour to
God, there was no leaven : where leaven was, it could
not be offered as a sweet savour to God. This is
thrown into relief by t^ie converse : there were cakes
made with leaven, and it was forbidden to offer them
as sweet savour, an offering made by fire. This oc-
curred in two cases, one of which, the most important
and significative, and suflacing to establish the principle,
is noticed in this chapter.

When the firstfruits were offered, two cakes were
offered baked with leaven, but not for an offering for
a sweet savour. Burnt-offerings and meat-offerings
were also offered, and for a sweet savour; but the

LEVITICUS. 155

offering of the firstfruits — not. (See verse 12 of this
chapter, and Lev. xxiii.) And what were these first-
fruits ? The church, sanctified by the Holy Ghost.
For this feast and offering of the firstfruits was the
acknowledged and known type of the day of Pentecost
— in fact was the day of Pentecost. We are, says the
Apostle James, a kind of firstfruits of His creatures.
It will be seen (Lev. xxiii.) that, the day of Christ's
resurrection, the first of the fruits was offered, ears of
corn unbroken, unbruised. Clearly there was no leaven
there. He rose, too, without seeing corruption. With
this no sin-offering was offered, but with the leavened
cakes (which represented the assembly sanctified by
the Holy Ghost to God, but still living in corrupted
human nature) a sin-offering was offered; for the
sacrifice of Christ for us, answered for and puts away
in God's sight the leaven of our corrupted nature,
overcome (but not ceasing to exist) by the operation of
the Holy Ghost ; by reason of which nature, in itself
corrupt, we could not, in the trial of God's judgment,
be a sweet savour, an offering made by firo ; but, by
means of Christ's sacrifice, which met and answered
the evil, could be offered to God, as is said in Komans,
a living sacrifice. Hence it is said, not merely that
Christ has answered for our sins, but that " what the
law could not do, in that it was weak through the
fiesh, God, sending his own Son in the likeness of
sinful flesh, and for sin, condemned sin in the flesh."
God has condemned sin in the flesh, but it was in
Christ as for, that is as a sacrifice for, sin making
atonement, undergoing the judgment due to it, being-
made sin for us because of it, but dying in doing so, so
that we reckon ourselves dead. The condemnation of
the sin is passed in His death, but death to it 'is therein
come to us.

It is important for a troubled but tender and faith-
ful conscience to remember that Christ has died, not

II.

156 THE BOOKS OF THE BIBLE.

merely for our sins,* but for our sin ; for surely this
troubles a faithful conscience much more than many
sins past.

As the cakes then, which represent the church,
were baked with leaven, and could not be offered
for a sweet savour, so the cake, which represented
Christ, was without leaven, a sweet savour, and offer-
ing made by fire unto Jehovah. The trial of the
Lord's judgment found a perfect will, and the ab-
sence of all evil, or spirit of independence. It was
"thy will be done" which characterised the human
nature of the Lord, filled with and animated by the
fulness of the Godhead, but the man Jesus, the
offering of God.

There is another example of the converse of this
which I may notice in passing — the peace-offerings.
There Christ had His part, man also. Hence in this
were found cakes made with leaven along with the
others which were without it. That offering, which
represented the communion of the assembly connected
with the sacrifice of Christ, necessarily brought in
man, and the leaven was there — ordained symbol of
that leaven which is ever found in us. The assembly
is called to holiness ; the life of Christ in us is holiness
to the Lord ; but it remains ever true that in us, that
is, in our flesh, dwells no good thing.

This leads us to another great principle presented to
us in this type : namely, the cake was to be mingled
with oil. That which is born of the flesh is flesh ; and
in ourselves, born simply of the flesh, we are naturally
nothing but corrupted and fallen flesh — "of the will
of the flesh." Though we are born of the Spirit of
God, this does not uncreate the old nature. It may
attenuate to any conceivable degree its active force,

* Judgment in the last day is according to works, but by the
state of sin we were wholly alienated from God and lost.

LEVITICUS. 157

and control altogether its operations ;* but the nature
remains unchanged. The nahtre of St. Paul was as
disposed to be puffed up when he had been in the
third heaven, as when he had the letter of the chief
priest in his robe to destroy the name of Christ if he
could. I do not say the disposition had the same
power, but the disposition was as bad or worse, for it
was in the presence of greater good.

But the will of the flesh had no part whatever in
the birth of Christ. His human nature flowed as
simply from the divine will as the presence of the
divine upon earth. Mary, bowing in single-eyed and
exquisite obedience, displays with touching beauty the
submission and bowing of her heart and understanding
to the revelation of God. "Behold the handmaid of
the Lord [Jehovah], be it unto me according to thy
word." He knew no sin ; His human nature itself was
conceived of the Holy Ghost. That holy thing which
was born of the virgin was to be called the Son of
God. He was truly and thoroughly man, born of
Mary, but He was man born of God. So I see this
title. Son of God, applied to the three several estates
of Christ: Son of God, Creator, in Colossians, in
Hebrews, and in other passages which allude to it;
Son of God, as born in the world ; and declared Son
of God with power as risen again from the dead.

The cakef was made mingled with oil, just as the

* We never have any excuse for any sin of act or thought,
because Christ's grace is sufficient for us, and God is faithfiil not
to suffer us to be tempted above that which we are able to bear.
It may be that at a given moment we may not have power, but
then there has been neglect.

f This was in various forms, but all bringing out the two
principles noticed. First, the great general truth : fine flour,
oil poured on it, and frankincense ; baken in the oven, cakes
mingled, or wafers anointed, with oil — of course unleavened;
if in a pan, flour unleavened mingled with oil ; if in the frying-
pan, fine flour with oil. Thus in all forms in which Christ

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168 THE BOOKS OF THE BIBLE.

human nature of Christ had its being and character,
its taste, from the Holy Ghost, of which oil is ever and
the known symbol. But purity is not power, and it is
in another form that spiritual power, acting in the
human nature of Jesus, is expressed.

The cakes were to be anointed with oil; and it is
written how God anointed Jesus of Nazareth with
the Holy Ghost and with power, who went about doing
good and healing all that were oppressed of the devil.
It was not that anything was wanting in Jesus. In
the first place, as God, He could have done all things,
but He had humbled Himself, and was come to obey.
Hence, only when called and anointed, He presents
Himself in public, although His interview with the
doctors in the temple shewed His relation with the
Father from the beginning.

There is a certain analogy in our case. It is a different
thing to be born of God, and sealed and anointed with
the Holy Ghost. The day of Pentecost, Cornelius, the
believers of Samaria on whom the apostle laid their
hands — all prove this, as also many passages on the
subject. We are all "the sons of God by faith in
Christ Jesus." But " because ye are sons," " God hath

could be looked at as man, it was absence of sin ; His human
nature formed in the power and character of, and anointed also
with, the Holy Ghost. For we may consider His human nature,
as such in itself: oil is poured on it. I may see it tried to the
uttermost : it is still purity, and the grace and expression of tlie
Holy Ghost, in its inward nature, in it. I may see it displayed
before men, and it is in Holy Ghost power. We may see both
together in essential, in inward, reality of character, in public
walk, in every part (as presented to God) of that nature which
was perfect and formed by Holy Ghost power : absence of all
evil, and the Holy Ghost's power is manifested in it. So, when
broken into pieces, every part of it was anointed with oil, to
shew that if Christ's life were, so to speak, taken to pieces, every
detail and element of it was in the perfectness of, and character-
ised by, the Holy Ghost.

LEVITICUS. 159

sent forth the Spirit of his Son into your hearts." " In
whom also, after that ye beheved, ye were sealed with
that Holy Spirit of promise, which is the earnest of our
inheritance, until the redemption of the purchased
possession." " This spake he," says John, " of the Spirit,
which they that believe on him should receive." The
Holy Ghost may have produced, by a new nature, holy
desires, and the love of Jesus, without the conscious-
ness of deliverance and power — the joy of His presence
in the knowledge of the finished work of Christ. As
to the Lord Jesus, we know that this second act, of
anointing, was accomplished in connection with the
perfectness of His Person, as it could, because He was
righteous in Himself, when, after His baptism by John
(in which He who knew no sin placed Himself with
His people, then the remnant of Israel, in the first
movement of grace in their hearts, shewn in going to
John, to be with them in all the path of that grace
from beginning to end, its trials and its sorrows), He,
sinless, was anointed by the Holy Ghost, descending in
a bodily shape like a dove, and was led of the Spirit
into the conflict for us, and returned conqueror in its
power, in the power of the Spirit, into Galilee. I say
conqueror in its power; for if Jesus had repulsed Satan
simply by divine power, as such, first there evidently
could have been no conflict ; and secondly, no example
or encouragement for us. But the Lord repulsed him
by a principle which is our duty every day — obedience,
intelligent obedience; employing the word of God,
and repulsing Satan with indignation the moment he
openly shews himself such.* If Christ entered into
His course with the testimony and joy of a Son, He
entered into a course of conflict and obedience (He
might bind the strong man, but He had the strong man
to bind).

* The two first temptations (Matt, iv.) were the wiles of the
enemy. In the last he is openly Satan.

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160 THE BOOKS OF THE BIBLE.

So we. Joy, deliverance, love, abounding peace,
the Spirit of sonship, the Father known as accept-
ing us: such is the entrance to the christian course,
but the course we enter on is conflict and obedience :
leave the latter, and we fail in the former. Satan's
effort was to separate these in Jesus. If thou be the
Son, use thy power — make stones into bread — act by
thine own will. The answer of Jesus is, in sense, " I
am in the place of obedience — of servitude ; I have no
command. It is written, Man shall live by every word
that proceeds out of the mouth of God. I rest in my
state of dependence."

It was power, then, but power used in the state and
in the accomplishment of obedience. The only act of
disobedience which Adam could commit he did commit ;
but He, who could have done all things as to power,
only used His power to display more perfect service,
more perfect subjection. How blessed is the picture of
the Lord's ways ! and that, in the midst of the sorrows,
and enduring the consequences of the disobedience, of
man, of the nature He had taken in everything save
sin. " For it became him, for whom are all things, and
by whom are all things, [seeing the state we are in,] in
bringing many sons unto glory, to make the captain of
their salvation perfect through sufferings."

Jesus, then, was in the power of the Spirit in con-
flict. Jesus was in the power of the Spirit in obedi-
ence. Jesus was in the power of the Spirit in casting
out devils, and bearing all our infirmities. Jesus was
also in the power of the Spirit in offering Himself
without spot to God; but this belonged rather to the
burnt-offering. In what He did do, and in what He
did not do, He acted by the energy of the Spirit of
God. Hence it is that He presents an example to us,
followed with mingled energies, but by a power by
which we may do greater things, if it be His will,
than He — not be more perfect, but do greater things ;

LEVITICUS. 161

and morally, as the apostle tells us, all things. On
earth He was absolutely perfect in obedience, but by
that itself He did not, and, in the moral sense, could
not, do many things, which He can do, and manifest
now, by His apostles and servants. For, exalted at
the right hand of God, He was to manifest, even as
man, power, not obedience ; " Greater things than these
shall ye do, because I go to my Father."

This puts us in the place of obedience, for by the
power of the Spirit we are servants to Christ — diver-
sities of ministrations, but the same Lord. Hence
greater works were done by the apostles, but mingled
in their personal walk with all sorts of imperfections.
With whom did Jesus contend, even if He was in the
right ? before whom manifest the fear of man ? when
did He repent of an act which He had done, even if
afterwards there was no reason for repentance ? No !
there was a greater exercise of power in apostolic
service, as Jesus had promised ) but in vessels whose
weakness shewed all the praise to be of another, and
whose obedience was carried on in conflict with another
will in themselves. This was the great distinction.
Jesus had never need of a thorn in the flesh, lest He
should be exalted above measure. Blessed Master!
Thou didst speak that Thou knewest, and testifiedst
that Thou hadst seen; but to do so Thou hadst emptied,
Immbled Thyself, made Thyself of no reputation, and
taken the form of a servant, in order to our being ex-
alted by it. The height, the consciousness of the
height, from which He came down, the perfectness of
the will in which He obeyed where He was, made no
exaltation needed to Him. Yet He looked on the joy
that was set before Him, and was not ashamed, for He
was humbled even to this, to rejoice in having respect
to the recompense of reward. And He has been highly
exalted. "Because of the savour of thy good oint-
ments, thy name is as ointment poured forth." For

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162 THE BOOKS OF THE BIBLE.

there was yet besides, in the meat-offering, the frank-
incense— the savour of all Christ's graces.

How much of our graces is presented to the accept-
ance of man, and consequently the flesh often mistaken
for grace, or mixed with it, being judged of according
to the judgment of man ! But in Jesus all His graces
were presented to God. True, man could, or ought to
have discerned them as the odour of the frankincense,
diffusing itself around, where all was burnt to God ;
but it was all burnt as a sweet savour to God. And
this is perfection.

How few so present their charity to God, and bring
God into their charity, exercising it for and towards
Him, though in behalf of man, so that they persevere
nothing the less in its exercise, though the more they
love, the less they be loved ! it is for God's sake.
So far as this is the case, it is indeed a sweet odour to
God ; but this is difficult : we must be much before
God. This was perfectly the case with Christ; the
more faithful He was, the more despised and opposed ;
the more meek, the less esteemed. But all this altered
nothing, because He did all to God alone: with the
multitude, with His disciples, or before His unjust
judges, nothing altered the perfectness of His ways,
because in all the circumstances all was done to God.
The incense of His service and His heart, of His affec-
tions, went ever and always up, and referred themselves
to God ; and surely abundant frankincense, and sweet
its odour, in the life of Jesus. The Lord smelled a
sweet savour, and blessing flowed forth, and not the
curse, for us. This was added to the meat-offering,
for in truth it was in effect produced in His life by the
Spirit, but always this frankincense ascended ; so of
His intercession, for it was the expression of His
gracious love. His prayers, as the holy expression of
dependence, infinitely precious and attractive to God,
were all sv/eet odour, as frankincense, before Him.

LEVITICUS. 163

" The house was filled with the odour of the ointment."
And just as sin is taking self instead of God, this was
taking God instead of self, and this is perfection. And
it is power too, because then circumstances have no
power over self. And this is perfection in going
through the world. Jesus was always Himself in
all circumstances ; yet for that very reason we feel
them all according to God — not self. We may add,
too, as Satan led to one, and so slavery to him, so
the other is in the power and leading of the Holy
Ghost.

There was yet another thing forbidden, as well as
leaven, in the sacrifice — namely, honey, that which
was most sweet to the natural taste, as the affections
of those we love after the flesh, happy associations, and
the like. It is not that these were evil. " Hast thou
found honey ?" says the wise man, " eat so much as is
sufficient, lest thou be filled therewith, and vomit it."
When Jonathan took a little he had found in the wood,
in the day of service and the energy of faith for Israel,
his eyes were lightened. But it cannot enter into a
sacrifice. He who could say, " Mother, behold thy son,"
and "Son, behold thy mother," even in the terrible
moment of the cross, when His service was finished,
could also say, "Woman, what have I to do with thee?"*
when He was in the simplest accomplishment of His
service. He was a stranger to His own mother's sons,
as Levi, in the blessing of Moses, the man of God —
Levi, who was offered as an offering to God of the
people (Num. viii. 11), "who said unto his father and
his mother, I have not seen him ; neither did he

* In the first case in which this happens, after saying it, He
goes down immediately with His disciples, and His mother
(John ii. 12), and brethren. He could be in the midst of all that
influences man naturally, yet separate from it because He was
inwardly perfect. All the gospels, and personally John xix. 26,
shew these natural relations formed of God fully owned.

II.

164 THE BOOKS OF THE BIBLE.

acknowledge his brethren, nor knew his own children:
for they have observed thy word, and kept thy
covenant."

Yet another thing remains to be observed. In the
burnt-offering all was burnt to God, for Christ offered
Himself wholly up to God. But the human nature of
Christ is the food of the priests of God ; Aaron and
his sons were to eat what was not burned in the fire,
of the meat-offering. Christ was the true bread, come
down from heaven, to give life unto the world, that
we (through faith, priests and kings) may eat thereof
and not die. It was holy, for Aaron and his sons alone
to eat ; for who indeed ever fed on Christ but those
who, sanctified by the Holy Ghost, live the life of
faith, and feed on the food of faith ? And is not
Christ the food of our souls, as sanctified to God, yea,
sanctifying us also ever to God ? Do not our souls
recognise in the meek and humble holy One — in Him
who shines as the light of human perfectness and
divine grace amongst sinful men — what feeds, nourishes,
and sanctifies ? Cannot our souls feel what it is to be
offered to God, in tracing, by the sympathy of the
Spirit of Jesus in us, the life of Jesus toward God, and
before men in the world ? An example to us, He
presents the impress of a man living to God, and
draws us after Him, and that by the attraction of
what He was — Himself the force which carries on in
the way He trod, while our delight and joy are in it.
Are not our afi'ections occupied and assimilated in
dwellino^ with delight on what Jesus was here below ?
We admire, are humbled, and become conformed to
Him through grace. Head and source of this life in
us, the display of its perfection in Him draws forth
and developes its energies and lowliness in us. For
who could be proud in fellowship with the humble
Jesus ? Humble, He would teach us to take the lowest
place, but that He has taken it Himself, the privilege

LEVITICUS. 165

of His perfect grace. Blessed Master, may we at least
be near to and hidden in thee !

This is true, but there is a difference to be made
here. In the peace-oiferings there was also an eating
of the flesh of the sacrifice besides what the priests
had. Those who ate were Israelites and clean, and
they ate together as a convivial feast. There was a
common enjoyment, fellowship, founded on the offering
of the blood and of the fat to God, that is of Christ a^
offered to God in death for us — the sin-offerings are
assimilated in this last (Lev. iv. 10, 26, 31, 35), and
the partaking of those who partook of the feast was
carefully connected with this. This was common and
just joy, thanksgiving for blessings, or voluntarily as
rejoicing in the Lord's blessing, it was " Shalom," and
was fellowship in it, the fruit of redemption and grace.
The case of the meat-offering was that of one, himself
consecrated to God, entering into and feeding on the
perfectness of Christ Himself as offering Himself to
God. The priests alone ate of it as such.

How vast too the grace which has introduced us into
this intimateness of communion, has made us priests
in the power of quickening grace, to partake of that
in which God our Father delights; that which is
off^ered to Him as a sweet savour, an offering made by
fire to Jehovah ; that with which the table of God is
supplied ! This is sealed by covenant as a perpetual,
an eternal, portion. Hence the salt of the covenant of
our God was not wanting in the sacrifice, in any sacri-
fice; the stability, the durability, the preservative
energy of that which was divine, not always perhaps
to us sweet and agreeable, was there — the seal, on the
part of God, that it was no passing savour, no
momentary delight, but eternal. For all that is of
man passes ; all that is of God is eternal ; the life, the
charity, the nature, and the grace continues. This
holy separating power, which keeps us apart from cor-

11.

166 THE BOOKS OF THE BIBLE.

ruption, is o£ God, partaking of the stability of the
divine nature, and binding unto Him, not by what we
are in will, but by the security of divine grace. It is
active, pure, sanctifying to us, but it is of grace, and
the energy of the divine will, and the obligation of
the divine promise binds us indeed to Him, but binds
by His energy and fidelity, not ours — energy which is
mingled with and founded on the sacrifice of Christ,
in which the covenant of God is sealed and assured
infallibly, or Christ is not honoured. It is the cove-
nant of God. Leaven and honey, our sin and natural
affections, cannot find a place in the sacrifice of God,
but the energy of His grace (not sparing the evil, but
securing the good) is there to seal our infallible enjoy-
ment of its effects and fruits. Salt did not form the
offering, but it was never to be wanting in any — could
not be in what was of God; it was indeed in every
offering.

. We must remember in this offering, as in the former,
that the essential characteristic, common indeed to all,
was its being oft'ered to God. This could not be said of
Adam: in his innocence he enjoyed much from God;
he returned, or should have returned, thankfulness for
it ; but it was enjoyment and thankfulness. He was
not himself an offering to God. But this was the
essence of Christ's life — it was offered to God ; and
hence separated from all around it, essentially separ-
ated.* He was holy, therefore, and not merely inno-
cent : for innocence is the absence of — ignorance of —
evil, not separation from it. God (who knows good
and evil, but is infinitely above and separated from
the evil, as it is opposite to Him) is holy. Christ was
holy, and not merely innocent, being consecrated in all

* This was what was properly signified by salt. So every
sacrifice is seasoned with salt. Let your speech be always with
grace, seasoned with salt. It is what gives a divine taste, a
witness of God to everything.

LEVITICUS. 167

His will to God, and separate from the evil, and living
in the energy of the Spirit of God. Also, as offered,
the essence of the offering was the fine flour, oil, and
frankincense, representing human nature, the Holy
Ghost, and the perfume of grace. Negatively there
was to be no leaven or honey : so, as to the manner,
tliere was the mingling with oil and the anointing with
oil ; also, for every sacrifice, the salt of the covenant
of God : here noticed, because in what concerned the
grace of His human nature, what concerned man (a
man offering Himself to God — not as dying, but as
living, though tested even to death), it might have
been supposed to be wanting, that it was as man's act
just as good. But its being offered on the altar to
God, burned as a sweet savour, and the three things
iirst named, formed the substance and essence of the
meat-Oiibring.

The peace-offering now presents itself to our notice.
It is the offering which typifies to us the communion
of saints, according to the efficacy of the sacrifice, with
God, with the priest who has offered it in our behalf,
with one another, and with the whole body of the
saints as priests to God. It comes after those which
presented to us the Lord Jesus Himself in His devoting
Himself to death, and His devotedness and grace in
His life, but even unto death, and the testing of fire,
that we may understand that all communion is based
on the acceptability and sweet odour of this sacrifice ;
not only because the sacrifice was needed, but because
therein God had all His delight.

I have already remarked that, when a sinner, that is
a guilty person, approached, the sin-offering came
first; for the sin must be borne and put away that he
might approach, as qualified to do so. But, being
cleansed and clean, he approaches ; and so here, accord-
ing to the sweet savour of the offering of God, the
XL, III.

168 THE BOOKS OF THE BIBLE.

perfect acceptability of Christ, who knew no sin, but
consecrated Himself in a world of sin to God, that
God might be perfectly glorified — and His life also,
that all that God was in judgment might be also glori-
fied— glorified by man in His Person ; and hence infi-
nite favour flow forth on them that were received and
that came by Him. " Therefore doth my Father love me,
because I lay down my life that I might take it again."
He does not say here, because I have laid it down for
the sheep ; that was rather the sin-offering. He speaks
of the positive excellence and value of His act ; for in
this Man wrought all perfectness. In this all the
majesty and truth, the righteousness against sin, and
love of God were infinitely glorified in man, though
much more than a man, and, where poor estranged
man had got by sin, in Him who was made sin for us.
" Now is the Son of man glorified, and God is glorified
in him." " By man came death, by man came also the
resurrection from the dead." The evil which Satan
had wrought was infinitely more than remedied, in the
scene where the ruin was brought in ; yea, by the
means through which the ruin was eflfected. If God
was dishonoured in and by man, He is a debtor in a
certain sense to man in Jesus for the full display of His
best and most blessed glory : though even this be all
His gift to us, yet Christ making Himself man has
wrought it out. But all that Christ was and did was
infinitely acceptable to God ; and in this we have our
communion — not in the sin-offering.* Hence the
peace-offerings follow here at once, though, as I have

* Though the perfect offering for sin is the basis of all ; we
should not without it have the thing to have communion in, and
this point was carefully guarded in the type of the peace-offering
— it could not be acceptably eaten but in connection with what
was offered to God. (See chap, vii.) Only it is communion in
the joy of the " common salvation," not special priestly delight
in what Christ was for God.

LEVITICUS. 169

remarked, the sin-ofFering came first of all where the
case of application arose.

The first act in the case of the peace-offering was
the presenting and killing it at the door of the taber-
nacle of the congregation and sprinkling the blood,
which formed the basis of every animal offering, the
offerer being identified with the victim by laying his
hands on his head.*

Next, all the fat, especially of the inwards, was
taken and burnt on the altar of burnt-offering to the
Lord. Fat and blood were alike forbidden to be eaten.
The blood was the life, and necessarily belonged es-
sentially to God ; life was from Him in an especial
manner ; but fat also was never to be eaten but burnt,
and so offered to God. The use of this symbol, fat, is
sufficiently familiar in the word. " Their heart is fat
as brawn." " Jeshurun waxed fat and kicked." " They
are enclosed in their own fat, with their mouth they
speak proudly." It is the energy and force of the
inward will, the inwards of a man's heart. Hence,
where Christ expresses His entire mortification. He
declares they could tell all His bones ; and, in Psalm
cii., " By reason of the voice of my groaning my bones
cleave to my skin."

But here, in Jesus, all that in nature was of energy
and force, all His inward parts, were a burnt-offering
to God, entirely sacrificed and offered to Him for such
a sweet savour. This was God's food of the offering,
" the food of the offering made by fire unto Jehovah."
In this Jehovah Himself found His delight ; His soul
reposed in it, for surely it was very good — good in the
midst of evil — good in the energy of offering to Him
— good in perfect obedience.

- The exceptions to this rule are sin-offerings of the day ot
atonement, and the red heifer, which confirm the great principle,
or fortify a peculiar portion of it. The sprinkling of the blood
was always the priest's work.

III.

170 THE BOOKS OF THE BIBLE.

If the eye of God passed, as the dove of Noah, over
this earth, swept by the deluge of sin, nowhere, till
Jesus was seen in it, could His eye have rested in com-
placency and peace ; there on Him it could. Heaven,
as to the expression of its satisfaction, whatever its
counsels, was closed till Jesus (the second and perfect
Man, the Holy One, He who offered Himself to God,
coming to do His will) was on earth. The moment
He presented Himself in public service, heaven opened,
the Holy Ghost descended to dwell in this His one
resting-place here, and the Father's voice, impossible
now to be withheld, declares from heaven, " This is my
beloved Son, in whom I am well pleased." Was this
object (too great, too excellent, for the silence of heaven
and the Father's love) to lose its excellence and its
savour in the midst of a world of sin ? Far otherwise.
It was there its excellency was proved.

If He learned obedience by the things which He
suffered, the movement of every spring of His heart
was consecrated to God. He walked in communion,
honouring His Father in all — in His life and in His
death. Jehovah found continual delight in Him ; and
above all, in Him in His death : the food of the offer-
ing was there. Such was the great principle, but the
communion of our souls with this is further given to
us. The fat being burnt as a burnt-offering, the con-
secration to God is pursued to its full point of accept-
ance and grace.

If we turn to the law of the offerings, we shall find
that the rest was eaten. The breast was for Aaron
and his sons, type of the whole church; the right
shoulder for the priest that sprinkled the blood, more
especially type of Christ, as the offering priest; the
rest of the animal was eaten by him who presented it,
and those invited by him. Thus there was identity
and communion with the glory and good pleasure —
with the delight — of Him to whom it was offered,

LEVITICUS. 171

with the priesthood and the altar, which were the
instruments and means of the offering, with all
God's priests, and among those immediately taking-
part.

The same practice existed among the heathen ; hence
the reasoning of the apostle as to eating things offered
to idols. So, alluding to the sacrament of the Lords
supper, the purport of which is strongly associated
with this type, " Behold Israel after the flesh : are not
they which eat of the sacrifices partakers of the altar ?"
And this was so much the case, that in the desert,
when it was practicable (and the analogous order
needful to maintain the principle was established in
the land), no one could eat of the flesh of any animal
unless he first brought it to the tabernacle as an offer-
ing.* We indeed should eat in the name of the Lord
Jesus, offering our sacrifices of thanksgivings, the
calves of our lips, and so consecrate all we partake of,
and ourselves in it, in communion with the Giver, and
Him who secures us in it; but here it was a proper
sacrifice.

Thus then the offering of Christ, as a burnt-offering,
is God's delight : His soul delights and takes pleasure
in it; it is of sweet savour with Him. Before the
Lord, at His table so to speak, the worshippers, also
coming by this perfect sacrifice, feed on it also, have
perfect communion with God in the same delight in
the perfect sacrifice of Jesus, in Jesus Himself thus

* Life belonged to God. He only could give it. Hence, when
allowed to be taken in Noah's time, the blood was reserved.
There was, of course, no eating connected with death before the
fall (unless the warning not to bring it in), nor allowedly before
Noah. Hence, as hfe belonged to God, death had come in by
sin, and there could be no eating of what involved death, no
nourishment by it, unless the life (the blood) was offered to God.
This being done, man could have his living nourishment through
it. It was indeed his salvation through faith.

III.

172 THE BOOKS OF THE BIBLE.

offered, thus offering* Himself — have the same subject
of delight as God, a common blessed joy in the ex-
cellency of the work of redemption of Jesus. As
parents have a common joy in their offspring, enhanced
by their communion in it, so, as filled with the Spirit,
and themselves redeemed by Him, the worshippers
have one mind with the Father in their delight in the
excellency of an offered Christ. And is the Priest,
who has ministered all this, the only one excluded
from the joy of it ? No ; He has His share also. He
who has offered it has part in the joy of redemption.
Further, the whole church of God must be embraced
in it.

Jesus then, as priest, finds a delight in the joy of
communion between God and the people, the worship-
pers, wrought and brought about by His means — yea,
of which He is the object. For what is the joy of a
Redeemer but the joy and communion, the happiness,
of His redeemed ? Such then is all true worship of
the saints. It is joying in God through the means of
the redemption and offering of Jesus ; yea, one mind
Avith God ; joying with Him in the perfect excellency
of this pure and self-devoted victim,t who has re-
deemed and reconciled them, and given them this com-
munion, with the assurance that this their joy is the
joy of Jesus Himself, who has wrought it and given it
to them. In heaven He shall gird Himself, and make
them sit down to meat, and come forth and serve
them.

This joy of worship necessarily associates itself also

- Offering has a double character distinguished in _ Greek by
7rpo<r0£pw and dvacpspcj, in Hebrew by Hikrib and Hiktir. Christ
offered Himself without spot through the eternal Spirit to God ;
but, having done so, God laid the iniquity on Him, made Him
to be sin for us, and He was offered up on the cross as an actual
sacrifice.

t This expression, in a measure, brings in the meat-offering.

LEVITICUS. 173

with the whole body of the redeemed, viewed as in the
heavenly places. Aaron and his sons were to have
their part also. Aaron and his sons were ever the
type of the church, not as Christ's body (that was
wholly hidden in the Old Testament) but viewed as
the whole body of its members, having title to enter
into the heavenly places, and offer incense — made
priests to God. For these were the patterns of things
in the heavens, and those who compose the church are
the body of heavenly priests to God. Hence worshij)
to God, true worship, cannot separate itself from the
whole body of true believers. I cannot really come
with my sacrifice unto the tabernacle of God, without
finding necessarily there the priests of the tabernacle.
Without the one Priest all is vain ; for what without
Jesus ? But I cannot find Him without His whole
body of manifested people. The interest of His heart
takes them all in. God withal has His priests, and I
cannot approach Him but in the way which He has
ordained, and in association with, and in recognition
of, those whom He has placed around His house, the
whole body of those that are sanctified in Christ. He
who walks not in this spirit is in conflict with the
ordinance of God, and has no true peace-ofiering ac-
cording to God's institution.

But there were other circumstances we must remark.
First, none but those that were clean could partake
among the guests. We know that moral cleansing has
taken the place of the ceremonial. "Ye are clean
through the word which I have spoken unto you." God
has put no difference between us and them, having puri-
fied their hearts by faith. Israelites then partook of
the peace-ofierings ; and if an Israelite was unclean,
through anything that defiled according to the law of
God, he could not eat while his defilement continued.

Christians then, whose hearts are purified by faith,
having received the word with joy, alone can worship

III.

174 THE BOOKS OF THE BIBLE.

really before God, having part in the communion of
saints ; and if the heart is defiled, that communion is
interrupted. No person apparently defiled has title to
share in the worship and communion of the church of
God. It was a different thing, remark, to be not an
Israelite and not clean. He who was not an Israelite
had never any part in the peace-offerings ; he could
not come nigh the tabernacle. Uncleanness did not
prove he was no Israelite (on the contrary, this disci-
pline was exercised on Israelites only) ; but the un-
cleanness incapacitated him from partaking, with those
that were clean, in the privileges of this communion ;
for these peace-offerings, though enjoyed by the
worshippers, belonged to the Lord. (Chap. vii. 20, 21.)
The unclean had no title there. True worshippers
must worship the Father in spirit and in truth, for the
Father seeketh such to worship Him. If worship and
communion be by the Spirit, it is evident that those
only who have the Spirit of Christ, and also have not
grieved the Spirit (and thus rendered the communion,
which is by the Spirit, impossible by the defilements
of sin) can participate.

Yet there was another part of this type which
seemed to contradict this, but which indeed throws
additional light on it. With the offerings which ac-
companied this sacrifice, it was ordered (chap. vii. 13)
that leavened cakes should be offered. For though
that which is unclean is to be excluded (that which
can be recognised as unclean), there is always a
mixture of evil in us, and so far in our worship itself.
The leaven is there (man cannot be without it) ; it
may be a very small part of the matter, not come in
to the mind, as it will be when the Spirit is not grieved,
but it is there where man is. Unleavened bread was
there also, for Christ is there, and the Spirit of Christ
in us, who are leavened, for man is there.

There was another very important direction in this

LEVITICUS. 175

worship.* In the case o£ a vow, it might be eaten
the second day after the burning o£ the fat — Jehovah's
food of the offering; in the case of thanksgiving-
offering, it was to be eaten the same day. This identi-
fied the purity of the service of the worshippers with
the offering of the fat to God. So is it impossible to
separate true spiritual worship and communion from
the perfect offering of Christ to God. The moment
our worship separates itself from this, from its efficacy
and the consciousness of that infinite acceptability of
the offering of Christ to God — not the putting away of
sins, without that we could not approach at all, but its
intrinsic excellency as a burnt-offering, all burnt to
God as a sweet savourf — it becomes carnal, and either
a form, or the delight, of the fiesh. If the peace-offer-
ing was eaten separately from this offering of the fat,
it was a mere carnal festivity, or a form of worship,
which had no real communion with the delight and
good pleasure of God, and was worse than unaccept-
able— it was really iniquity.

When the Holy Spirit leads us into real spiritual
worship, it leads us into communion with God, into
the presence of God ; and then, necessarily, all the in-
finite acceptability to Him of the offering of Christ is
present to our spirit. We are associated with it: it
forms an integral and necessary part of our com-
munion and worship. We cannot be in the presence of
God in communion without finding it there. It is
indeed the ground of our acceptance, as of our
communion.

* It may be well to remark that the peace-offering supposes
fellowship in worship, though many principles are individually
applicable.

t We may add of Jesus with the Father, and that in connec-
tion even with His laying down His life, but this is not our
direct subject here. (See John x. 17.) But there, note, it is not
done as for sinners, but for God.

ni.

THE BOOKS OF THE BIBLE.

Apart from this then our worship falls back into the
flesh; our prayers (or praying well) form what is
sometimes called a gift of prayer, than which nothing
often is more sorrowful (a fluent rehearsal of known
truths and principles, instead of communion, and the
expression of praise and thanksgiving in the joy of
communion, and even of our wants and desires in the
unction of the Spirit) ; our singing, pleasure of the
ear, taste in music, and expressions in which we sym-
pathise— all a form in the flesh, and not communion in
the Spirit. All this is evil; the Spirit of God owns
it not ; it is not in spirit and in truth ; it is really
iniquity.

There was a difference in the value of the various
kinds of this offering : in the case of a vow it might
be eaten the second day ; in the case of thanksgiving
only the first. This typified a different degree of
spiritual energy. When our worship is the fruit of
unfeigned and single-eyed devotedness, it can sustain
itself longer, through our being filled with the Spirit,
in the reality of communion, and our worship be
acceptable — the savour of that sacrifice being thus
longer maintained before God, who has fellowship with
the joy of His people. For the energy of the Spirit
maintains His joy in His people in communion accept-
able to God. When, on the other hand, it is the
natural consequence of blessing already conferred, it
is surely acceptable as due to God, but there is not the
same energy of communion. The thanks are rendered
thus in communion with the Lord, but the communion
passes away with the thanksgiving really offered.

Note we also, that we may begin in the Spirit and
pass into the flesh in worship. Thus, for example, if I
continue to sing beyond the real operation of the Spirit,
which happens too often, my singing, which at the
beginning was real melody in the heart to the Lord,
will terminate in pleasant ideas and music, and so end

LEVITICUS. 177

in the flesh. The spiritual mind, the spiritual worship-
per, will discover this at once when it happens. When
it does happen, it always weakens the soul, and soon
accustoms to formal worship and spiritual weakness ;
and then evil, through the power of the adversary,
soon makes its appearance among the worshippers.
The Lord keep us nigh to Himself to judge all things
in His presence, for out of it we can judge nothing !

It is good to bear strongly in mind this expression,
" which pertain to Jehovah " (chap. vii. 20) ; the wor-
ship, what passes in our hearts in it, is not ours — it is
the Lord's. The Lord has put it there for our joy,
that we may participate in the offering of Christ, His
joy in Christ ; but the moment we make it ours, we
desecrate it. Hence what remained was burnt in the
lire ; hence what was unclean must have nothing to do
with it ; hence the necessity of associating it with the
fat burnt to Jehovah, that it may be really Christ in
us, and so true communion, the giving forth of Christ,
on whom our souls feed, towards God.

Let us remember that all our worship pertains to
God, that it is the expression of the excellency of
Christ in us, and so our joy, as by one Spirit, with
God. He in the Father, we in Him, and He in us, is
the marvellous chain of union which exists in grace as
well as in glory : our worship is the outgoings and joy
of heart founded on this, towards God, by Christ. So,
as Himself ministering in this, the Lord says, " I will
declare thy name unto my brethren, in the midst of
the church will I sing praise unto thee." He surely is
in joy and knows redemption is accomplished. May
we be in tune with our heavenly Guide ! He shall
well conduct our praises, and agreeably to the Father.
His ear shall be attentive when He hears this voice
lead us. What perfect and deep experience of what is
acceptable before God must He have, who, in redemp-
tion, has presented all according to God's mind ! His
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178 THE BOOKS OF THE BIBLE.

mind is the expression of all that is agreeable to the
Father, and He leads us, taught by Himself, though
imperfect and feeble in it, in the same acceptableness.
We have the mind of Christ.

The " calves of our lips " is the expression of the
same Spirit in which we offer our bodies a living sacri-
fice, holy and acceptable unto God, proving what is His
good and perfect and acceptable will: such our wor-
ship, such our service, for our service should be in a
certain sense our worship.

There is added to the directions of this sacrifice a
commandment to eat neither fat nor blood. This
evidently finds its place here, inasmuch as the peace-
offerings were the sacrifices where the worshippers ate
a great part. But from what we have said, the signifi-
cation is evident ; the life and inward energies of the
heart belonged wholly to God. Life belonged to God
and was to be consecrated to God; to Him alone it
belonged or could belong. Life spent or taken by
another was high treason against the title of God. So as
to fat — that which characterised no ordinary functions,
as the movements of a limb or the like, but the energy
of the nature itself expressing itself — belonged exclu-
sively to God. Christ alone rendered it to God, because
He alone offered to God what was due ; and hence the
burning of the fat in these and other offerings repre-
sented His offering Himself a sweet savour to God.
But it was not less true that all belonged to God and
belongs to God: man could not appropriate it to his
use. Use might be made of it in the case of a beast
dying or torn; but whenever man of his will took
the life of a beast, he must recognise the title of God,
and submit his will, and own the will of God as alone
having claim.

We come now to the sacrifices which were not sacri-
fices of sweet savour — the sin and trespass-offerings,
alike in the great principle, though differing in cha-

LEVITICUS. 179

racter and detail : this difference we will notice. But
first a very important principle must be noticed. The
sacrifices of which we have spoken, the sacrifices of
sweet savour, presented the identity of the offerer and
the victim : this identity was signified by the laying
on of the hands of the worshippers. But in those
sacrifices the worshipper came as an offerer, whether
Glirist or one led by the Spirit of Christ, and so iden-
tified with Him in presenting himself to God — came
of his own voluntary will, and was identified as a
worshipper with the acceptability and acceptance of
his victim.

In the case of the sin-offering, there was the same
principle of identity with the victim by laying on of
licinds ; but he who came, came not as a worshipper,
but as a sinner ; not as clean for communion with the
Lord, but as having guilt upon him ; and instead of
his being identified with the acceptabilit}^ of the victim,
though that became subsequently true, the victim
became identified with his guilt and unacceptableness,
bore his sins and was treated accordingly. This was
completely the case where the sin-offering was purely
.such. I have added, " though that became subse-
quently true," because in many of the sin-offerings a
certain part identified them with the acceptableness of
Christ, which, in Him who united in His Person the
virtue of all the sacrifices, could never be lost sight of.
The distinction between the identity of the victim
with the sin of the guilty, and the identity of the
worshipper with the acceptance of the victim, marks
the difference of these sacrifices and of the double
aspect of the work of Christ very clearly.

I now come to the details. There were four ordinary
classes of sin and trespass-offerings, besides two very
important special offerings, of which we may speak
hereafter : sins where natural conscience was violated ;
that which became evil by the ordinance of the Lord,

III

180 THE BOOKS OF THE BIBLE.

as uncleannesses which made the worshipper inadmis-
sible, and other things (this had a mixed character of
.sin and trespass, and is called by both names) ; wrongs
done to the Lord in His holy things ; and wrongs done
to the neighbour by breaches of confidence and the
like. The first class is in Leviticus iv. ; the second,
attached to it, down to verse 13 of chapter v. ; the
third, from verse 14 to the end ; the fourth, in the first
seven verses of chapter vi.

The two other remarkable examples of sin-ofiering
were the day of expiation, and the red heifer, which
demand an examination apart. The circumstances of
the ofiering were simple. In the case of the high
priest and the body of the people sinning, it is evident
that all communion was interrupted. It was not
merely the restoration of the individual to communion
which was needed, but the restoration of communion
between God and the whole people ; not the forming a
relation (the day of atonement efiected that), but the
re-establishment of interrupted communion. Hence
the blood was sprinkled before the veil seven times for
the perfect restoration of this communion, and the
blood also put on the horns of the altar of incense.

When the sin was individual, the communion of the
people in general was not interrupted, but tlie indi-
vidual had lost his enjoyment of the blessing. The
blood was sprinkled therefore, not where the priest
approached — at the altar of incense ; but where the
individual did — at the altar of burnt-ofiering. The
efficacy of the sin-oftering of Christ is needed, but
has been once for all accomplished, for every fault ;
but the communion of the worshipping body of the
church, though lamed and hindered, is not cut off" by
the individual sin ; but when this is known, restoration
is needed and the ofiering demanded.* That the Lord

* Only we must always remember that in Christ it has been

LEVITICUS. 181

may punish the whole congregation, if the sin lie un-
detected, we know ; for He did so in Achan. That is
the power belonging to a state in which God is un-
grieved, is enfeebled and lost, and where conscience is
awake and the heart interested in the blessing of God's
people, this leads to search out the cause. But this is
connected with the government of God; the imputation
of sin as guilt is another matter, but sin in itself has
always its own character with God. " Israel," said He,
" hath sinned ;" but Achan only suffers when the evil
is known and purged, and blessing returns, though
with much greater difficulty. The truth is, that He
who knows how to unite general government with
particular judgment, even where there is general faith-
fulness, puts in evidence individual evil, or permits it
not (a yet higher and happier case) ; and, on the other
hand, can employ the sin of the individual as a means
of chastening the whole.

Indeed it appears to me very clear, in the case
alluded to, that, though the occasion of the chastening
is evident in the sin of Achan, Israel had shewn a con-
fidence in human strength which was chastised and
shewn vain in the result, as divine strength was shewn
all-sufficient in Jericho. However that is, it is evident
from the detail of these sin-offerings that God can let
nothing pass ; He can forgive all and cleanse from all,
but let nothing pass. The sin hidden to a man's self
is not hidden to God ; and why is it hidden to himself,
but that negligence, the fruit of sin, has stupified his
spiritual intelligence and attention ?

done once for all. We have only a shadow of good things to
come, and in certain points, as in this, contrast — a contrast fully
developed in Hebrews x. In Hebrews, however, it is not restora-
tion after failure, but perfecting for ever, in the conscience, which
takes the place of repeated sacrifice. The restoration of com-
munion on failure is found in 1 John ii. 1, 2, founded on the
righteous One being before God for us, and the propitiation
made.

IV.

182 THE BOOKS OF THE BIBLE.

God judges sins according to the responsibility of
those who are judged. But in the sovereign work of
grace God judges of sin in those who approach Him, not
according to what becomes man, but what becomes
Himself. He dwelt in the midst of Israel, and Israel
must be judged according to what becomes God's pre-
sence : our privileges are the measure of our responsi-
bility. Men admit to their society what becomes
themselves, and do not admit the base and corrupt,
allowing their evil, because it is suited to their estate
so to act. And is God alone to profane His presence
by acting otherwise? Is all the evil which man's
corruption leads him into to find its sanction only in
the presence of God ? No ; God must (in order to
make us happy by His presence) judge evil, all evil,
according to His presence, so as to exclude it from it.
Has the moral stupidity, which is the efiect of sin,
made us ignorant of it in ourselves? Is God to become
blind because sin has made us so — to dishonour Him-
self and make others miserable, and all holy joy im-
possible everywhere, even in His presence, to let pass
the evil ? Impossible. No ; all is judged, and judged
in the believer according to the place grace has brought
him into.

God is ignorant of nothing, and evil, however hidden
to us, is evil to Him. " All things are naked and open
before the eyes of him with whom we have to do."
He may have compassion, enlighten by His Spirit,
provide a way of approach so that the greatest sinner
may come, restore the soul that has wandered, take
account of the degree of spiritual light, where light is
honestly sought ; but that does not change His judg-
ment of evil. " The priest shall make an atonement
for him concerning his sin wherein he erred and
wist it not, and it shall be forgiven him. It is a
trespass-offering ; he hath certainly trespassed against
Jehovah."

LEVITICUS. 183

I have now to remark certain differences in these
sin-offerings full of interest to us in the detail.

The bodies of those in which the whole people, or
the high priest (which came to the same thing, for the
communion of the whole body was interrupted), were
concerned, were burnt without the camp; not those for
individuals, nor those which were for a sweet savour,
a sacrifice made by fire, though the whole were burnt.
But those for the high priest, or the whole people
were : they had been made sin, and were carried out
of the camp as such. The sacrifice itself was without
blemish, and the fat was burnt on the altar ; but, the
offender having confessed his sins on its head, it was
viewed as bearing these sins, and made sin of God,
was taken without the camp ; as Jesus (as the epistle
to the Hebrews applies it) suffered without the gate,
that He might sanctify the people with His own
blood. This was always the case when the blood was
brought into the sanctuary for sin.

One of the sacrifices, of which I do not enter into
the details here, was abstractedly and altogether viewed
in this light of sin, and was slain and burnt, fat and
blood (part of the blood having been first sprinkled
at the door of the tabernacle), and every part of it,
without the camp. This was the red heifer.

In the three other sacrifices, which concerned the
whole people, the bodies were burnt indeed without
the camp, but the connection with the perfect accept-
ance of Christ in His work, as offering Himself, was
preserved, in the burning of the fat on the altar of
burnt-offering, and thus gave us the full sense of how
He had been made sin indeed, but that it was He who
knew no sin, and whose offering in His most inmost
thoughts and nature was in the trial of God's judg-
ment perfectly agreeable. But though the fat was
burnt on the altar to maintain this association and the
unity of the sacrifice of Christ, yet, maintaining the

IV.

184 THE BOOKS OF THE BIBLE.

general character and purpose of the diversity, it is
not habitually called* a sweet savour to Jehovah.

There was a difference, however, between one of the
three last-mentioned sacrifices, the sacrifice of the
great day of atonement, and the two others mentioned
in the beginning of Leviticus iv. In the sacrifice of the
great day of expiation the blood was carried within
the veil; for this was the foundation of all other
sacrifices, of all relationship between God and Israel,
and enabled God to dwell among them so as to receive
the others. Its efficacy lasted throughout the year —
for us, for ever — as the apostle reasons in the Hebrews ;
and on it was based all the intercourse between God
and the people. Hence the blood of it was sprinkled
on the mercy-seat, to be for ever before the eyes of
Him, whose throne of grace, as of righteousness, that
mercy-seat was thus to be. And God, by virtue of it,
dwelt among the people, careless and rebellious as they
were.

Such also is the efficacy of the blood of Jesus. It
is for ever on the mercy-seat, efficacious as the ground
of the relationship between us and God. The other
sin-ofFerings referred to were to restore the communion
of those who were in this relationship. Hence, in
Leviticus iv. 1-21, the blood was sprinkled on the
altar of incense, which was the symbol of the exercise
of this communion ; the residue poured out, as habit-
ually in the sacrifices, at the altar of burnt-offering —
the place of accepted sacrifice ; the body, as we have
seen, was burnt. In the case of the offerings for the
sin and trespass of an individual the communion of
the body was not directly in question or interrupted,
but the individual was deprived of the enjoyment of
it. Hence the altar of incense was not defiled or in-
capacitated, as it were, in its use ; on the contrary, it

* There is one case only where it is.

LEVITICUS. 185

was continually used. The blood of these sacrifices,
therefore, was put on the horns of the altar of burnt-
oflfering, which was always the place of individual ap-
proach. Here, by Christ and the efficacy of the sacri-
fice of Christ once ofiered, every individual soul
approaches ; and, being thus accepted, enjoys all the
blessing and the privileges of which the church at
large is continually in possession. But for us the veil
is rent, and as to conscience of guilt we are perfected
for ever. If our walk be defiled, water by the word
restores the communion of our souls, and that with
the Father and with His Son.

To speak of resprinkling of blood consequently upsets
the real position of the Christian, and throws him
back on his own imperfect state as to acceptance and
righteousness. There may be a repeated remedy, but
one who is on that ground drops the question of holi-
ness, and makes continuous righteousness in Christ
uncertain. "Blessed is the man to whom the Lord
imputeth not iniquity'' is unknown in such cases ;
as is also that the worshipper once purged should have
no more conscience of sins. Were it so, as the apostle
urges, Christ must have sufifered often. Without
shedding of blood is no remission.

But there was another circumstance in these sin
oflferings for the individual. The priest who offered
the blood ate the victim. Thus there was the most
perfect identity between the priest, and the victim
which represented the sin of the offerer. As Christ is
both, the eating by the priest shews how He did thus
make it His own. Only, in Christ, what was thus
typified was first effected when victim, and the priest-
hood, as exercised for us now in heaven, comes after.
Still this eating shews the heart of Christ taking it up
as He does for us when we fail, not merely its being
laid vicariously on Him, though then His heart took
up our cause. But He cared for the sheep.

V.

186 THE BOOKS OF THE BIBLE.

The priest had not committed the sin ; on the con-
trary, he had made atonement for it by the blood
which he had sprinkled, but he identified himself
completely with it. Thus Christ, giving us the most
complete consolation — Himself spotless, and who has
made the atonement, yet identified Himself with all
our faults and sins, as the worshipper in the peace-
offering was identified with the acceptance of the
sacrifice. Only that now, the one offering having been
made once for all, if sin is in question, it is in
advocacy on high that He now takes it up, and in con-
nection with communion, not with imputation. There
is nothing more to do with sacrifice or blood sprinkling.
His service is founded on it.

The fat was burnt on the altar, where the priest
was identified with the sin which was on the offerer
of the victim, but transferred to it. It was lost, so to
speak, and gone in the sacrifice. He who drew nigh
came with confession and humiliation, but, as regarded
guilt and judgment, it was taken up by the priest
through the victim ; and, atonement having been made,
reached not the judgment-seat of God, so as further to
affect the relation between God and the offender. Yet
here it was perpetual repetition. Communion was
restored in the acceptance of the sacrifice, as the sin
which hindered the communion was entirely taken
away, or served only to renew (in a heart humbled
into the dust, and annihilated before the goodness of
God) the communion founded on goodness become in-
finitely more precious, and established on the renewed
sense of the riches and security of that mediation
there typically exhibited, but which Christ has accom-
plished once for all, eternally for us, as sacrifice, and
makes good as to the blessings flowing from it con-
tinually on high ; not to change the mind of God
to us, but to secure our present communion and en-
joyment, in spite of our miseries and faults, in the

LEVITICUS. 187

presence, the glory, and the love of Him who changes
not.*

Some mteresting circumstances remain to be ob-
served. It is remarkable that nothing was so stamped
with the character of holiness, of entire, real separa-
tion to God, as the sin-ofFering. In the other cases,
perfect acceptance, a sweet savour, and in some cases
our leavened cakes, are found therewith in the use of
them; but all passed in the natural delight, so to
speak, which God took in what was perfect and infi-
nitely excellent, though it supposed sin and judgment
to be there ; but here the most remarkable and exact
sanctions of its holiness were enjoined. (Lev. vi. 26-28.)
There was nothing in the whole work of Jesus which
so marked His entire and perfect separation to God,
His positive holiness, as His bearing sin. He who
knew no sin alone could be made sin, and the act itself
was the most utter separation to God conceivable, yea,
an act which no thought of ours can fathom, to bear
all, and to His glory. It was a total consecration of
Himself, at all cost, to God's glory; as God, indeed,

* There are points in the New Testament it may be well to
notice here. The Hebrews views the Christian as walking down
here in weakness and trial, but as perfected for ever by the woik
of Christ, no more conscience of sins, and the priesthood is
exercised not to restore communion, but to find mercy and grace
to help. 1 John speaks of communion with the Father and Son.
This is interrupted by any sin, and Christ is our Advocate with
the Father to restore it. The Hebrews is occupied with access
to God within the veil, the conscience being perfect, and we
enter with boldness, hence failure and restoration are not in
question. The Father is not spoken of. In John, as I have
said, it is communion and the actual state of the soul is in ques-
tion. And it is so true that it is the standing in Hebrews, that
if one falls away, restoration is impossible. In the tabernacle
there was no going within the veil. No such standing was re-
vealed, and priesthood and communion as far as enjoyed were
mingled together, the Father unknown.

VI.

188 THE BOOKS OF THE BIBLE.

could accept nothing else. And the victim must have
been as perfect as the self-offering was.

As a sacrifice then for sins, and as made sin,
Christ is specially holy ; as indeed, now in the
power of this sacrifice, a Priest present before
God, making intercession, He is " holy, harmless,
separate from sinners, made higher than the heavens."
Yet, so truly was it a bearing of sins, and viewed
as made sin, that he who carried the goat before
his letting loose, and he that gathered the ashes of the
red heifer, and sprinkled the water of separation, were
unclean until even, and must wash to come into the
camp. Thus are these two great truths in the sin-
ofFering of Christ distinctly presented to us in these
sacrifices. For, indeed, how can we conceive a greater
separation to God, in Christ, than His offering Himself
as a victim for sin ? And, on the other hancl, had He
not really borne our sins in all their evil, He could not
have put them away really in the judgment of God.

Blessed for ever be His name who has done it,
and may we ever learn more His perfectness in
doing it !

We have, then, in these sacrifices, Christ in His de-
votedness unto death ; Christ in the perfection of His
life of consecration to God ; Christ, the basis of the
communion of the people with God, who feeds, as it
were, at the same table with them ; and finally, Christ
made sin for those who stood in need of it, and bear-
ing their sins in His own body on the tree. We shall
find that in the law of the offerings the question is
chiefly as to what was to be eaten in these sacrifices,
and by whom, and under what conditions.

The burnt-offering and the meat- offering for a priest
were to be entirely burnt. It is Christ Himself, offered
wholly to God, who offers Himself. As to the burnt-
ofiering, the fire burnt all night upon the altar and
consumed the victim, the sweet-smelling savour of

LEVITICUS. 189

which ascended thu.s to God, even during the darkness,
where man was far from Him, buried in sleep. This
too is true, I doubt not, as to Israel now. God has
the sweet savour of the sacrifice of Christ towards
Him, while the nation forgets Him. However this
may be, the only effect for us of the judgment of the
holy majesty of God — the fire of the Lord, now that
Christ has offered Himself, is to cause the sweet smell
of this precious sacrifice to ascend towards God.

Of the other sacrifices, the meat-offering and the
sin-offering, the priest ate. The first pictures the saint
in his priestly character feeding on the perfectness of
Christ ; the last, Christ, and even those who are His,
as priests, in devoted love and in sympathy with
others, identifying themselves with their sin and with
the work of Christ for that sin. To Him alone it
was, of course, to bear that sin ; but founded on
His work our hearts can take it up in a priestly
way before God. They are connected in grace with
it according to the efficacy of the sacrifice of Christ ;
they enjoy the grace of Christ therein. Christ entered
into it directly for us, we in grace into what He did
This is, however, a solemn thing. It is only as priests
that we can participate in it, and in the consciousness
of what it means. The people ate of the peace-offer-
ings, which, though they were holy, did not require
that nearness to God. It was the joy of the commu-
nion of believers, based on the redemption and the
acceptance of Christ. Therefore the directions for
these offerings follow those given for the sacrifices for
sin and trespass, although the peace-offering comes
before the sin-offering in the order of the sacrifices,
because, in the former, it required to be a priest to par-
take of them. There are things which we do as priests;
there are others which we do as simple believers.

The sacrifices and the rules for partaking of them
being thus appointed, priesthood is established (chap.

VII.

190 THE BOOKS OP THE BIBLE.

viii.) according to the ordinance. Aaron and his sons
are washed ; Aaron is then clothed, and the tabernacle,
and all that was therein, was anointed, and Aaron
also, and this without blood.

In this we have, I apprehend, a bright inlet into the
way in which the universe is filled with glory. When
Aaron alone is anointed without blood, the tabernacle
i8 also. The fulness of the divine power and spiritual
grace and glory which is in Christ, fills the whole scene
of created witness of the glory of God; that is, the
energy of the Holy Ghost fills it with the claim and
witnesses of the excellency of Christ. When the
creature has had to do with it, then, indeed, as on the
great day of atonement, it has all to be purified and
reconciled with blood. But this does not undo the
direct title in grace and divine excellency in Jesus. It
is His on this ground too. It is His as Creator of it
all. It may have contracted impurity. Redemption
is the ground of the restitution of all things, and the
creature is delivered from the bondage of corruption.
But as His creation it all belonged to God. As the
normal order it was, as created — consecrated to God
(See also Col. i. 16 and 21.)

When Aaron's sons are brought in, the altar is
purified with blood, because we have got out of the
mere personal excellency and title of Christ. When
the sons of Aaron are clothed with the priestly gar-
ments, sacrifices are offered, beginning with the bullock
for a sin-ofFering, and Aaron and his sons have its
blood put upon ear and thumb and toe; and then
Aaron and his garments, his sons and their garments
with him, are sprinkled with oil and blood according
to the directions given in Exodus. The blood of
Christ and the Spirit are the ground on which we, as-
sociated with Him, have our place with God.

On the eighth day Jehovah was to appear and mani-
fest the acceptance of the sacrifices offered on that

LEVITICUS. 191

day, and His presence in glory in the midst of the
people. This manifestation took place accordingly :
first Aaron, standing by the sacrifice, blesses the people ;
and then Moses and Aaron go into the tabernacle, and
come out and bless the people. That is, there is first
Christ, as Priest, blessing them, in virtue of the
oflfered sacrifice ; and then Christ, as King and Priest,
croino^ in and hidins: Himself for a little in the taber-
nacle, and then coming out and blessing the people in
this twofold character. When this takes place, as it
will at the coming of Jesus, the acceptance of the
sacrifice will be publicly manifested, and the glory of
Jehovah will appear to the people, then become true
worshippers through that means.

This is a scene of the deepest interest ; but there is
a remark to be made here. The church is not found
in this place (though there are general principles which
apply to any case of connection with God), unless it
be in the persons of Moses and Aaron. The blessing
comes and is made manifest ; that is, the acceptance or
the victim is made manifest when Moses and Aaron
appear at their coming out of the tabernacle. It will
be thus with Israel. When the Lord Jesus appears,
and they recognise Him whom they pierced, the
eflScacy of this sacrifice will be manifested in favour
of that nation. It will be public by the manifesta-
tion of Christ. Our knowledge of that efiicacy is
during the stay of Christ within the veil, or rather in
heaven itself, for the veil is now rent. Israel will not
know the acceptance of the sacrifice until Christ comes
forth as King ; for us the Holy Ghost is come forth
while He is yet within, so that we have the anticipa-
tory certitude of that reception, and are connected
with Him there. And it is this which gives to the
Christian his proper character.

Here the manifestation takes place in the court
where the sacrifice was offered, and when Moses and

VIII., IX.

192 THE BOOKS OF THE BIBLE.

Aaron have come to the place where God talked with
the people (not where He communed with the media-
tor only, that is, the ark of the testimony, where the
veil was no longer on the face of him who also com-
muned with the Lord), and answering to this figure
the manifestation will be here. There is a very peculiar
circumstance connected with that. There had been no
sacrifice whose blood was carried into the holy place,
though the body of the bullock was burnt without
the camp.* A sin-ofiering was indeed offered, but it
was such as ought to have been eaten by the priest.
(See chap. x. 17, 18.) The relationships which had
been established were comparatively external. The
sin and defilement were carried clean out of the camp
and done away ; but there was no entering in within
the veil, or meeting God there.

Lastly, we have what, alas ! is always the case with
man. The first day the priesthood is established, it

* It does not exactly appear whether the goat for the people
(chap. ix. 3) was burnt without the camp. It is said in chapter
X. 16 that it was burnt, and that its blood was not brought into
the holy place for sin, so that they ought to have eaten it. So
that if it was burnt outside the camp it was an error ; the bullock
for Aaron was, though the blood was not carried within the veil.
Of the goat it is merely said, " offered it for sin, as the first."
(Chap. ix. 15.) Aaron's sacrifice seems to shew that the cha-
racter of Christ's priesthood does not bring Israel into fellow-
ship with what is within the veil, though Christ may have
suffered on the cross for them. The blood was put on the altar
in the court. The sons should have eaten that for the people,
as for a particular fault of a people already in relationship with
God. They are the offerings after the consecration of Aaron,
not those of his consecration. Then there was naturally no offer-
ing for the people there. Now his hands were filled. The reader
may remark, as regards the remnant of Israel (the one hundred
and forty -four thousand who are on Mount Sion with the Lamb,
the Sufferer in Israel, now King there), that they are on earth,
but they learn the song sung in heaven, though they are not
there to sing it.

LEVITICUS. 193

comes short of the glory of God. Nadah and Abihu
offer strange fire, acting as men in nature in their rela-
tionship with God, not founding their service on the
altar of sacrifice, and they die.

The priests must on no account whatever depart
from their consecration (vers. 6, 7) ; therefore they
must be Nazarites (ver. 9), apart from that which is
only the excitement of the flesh, separated unto God
from all that which would let nature loose in His
presence ; from that which would prevent them from
feeling its power — a state of abstraction in which the
flesh has no place. The presence of God must have
its full power, and the flesh must be silent before Him.
It is only thus that they would be able to discern
between that which is unclean and that which is pure
— that which is profane and that which is holy. There
are lawful things, real joys, which, however, do not
belong to priesthood — joys which flow from God's
blessings, and which do not keep the flesh in check as
does His presence ; for there is always a certain re-
straint on the heart, on nature and its activity, pro-
duced by the presence of God. But priesthood is
exercised before Him.

Priesthood being established, there comes the diseern-
ment between holy things and profane, and the judg-
ment of defilements (chap, xi.-xv.), and what was to
be done for the purification of defiled persons. We
see that it is this nearnes,'* of separation unto God
which alone can discern thus, and such is the service
and ever the duty of priests.

First, as to food, that which is allowed to be eaten.
In general the principle seems to be, that anything is
allowed that is clean, in this sense, first, that it is
thoroughly according to its element, that is, in prin-
ciple, divine order (of course here presented in a figure),
as fishes having scales ; secondly, that was allowed
which united mature digestion to the absence of that

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194 THE BOOKS OF THE BIBLE.

wilful energy which goes boldly through everything.
These two qualities must be united. The grossness
which swallows down things as they are, or the lack
of quiet firmness, rendered unclean. To be clean, it
must be that which at the same time chews the cud
and divides the hoof. Of birds, the carnivorous night
birds and those which cannot be tamed are forbidden ;
creeping things also, whatever grovelled and trailed
itself on the earth. In general, there was to be in
their eating the discernment of what was clean.

Then we have the judgment of God fallen on that
which would have been, for unf alien man, joy and
blessing. The birth of a man, connected now with sin,
renders unclean ; that of a woman, in whom was the
transgression, being deceived, still more so.*

Leprosy requires a little more detail. It was found
in persons, in garments, in houses. Leprosy was sin
acting in the flesh. The spiritual man — the priest —
discerns as to it. If the raw flesh appears, he is un-
clean; the strength of the flesh is at work. If the
man was white all over, it was only the eflfect, as sin
entirely confessed but no longer active ; he was clean.
The thing spreads in man, if it be evil in the flesh.
The first step is for him to confess; and to confess
under full spiritual discernment, and the judgment of
God who has brought to light what was acting in his
nature. He makes up his mind as one judged and
detected. He has no part in the assembly of God,

* Connected with this was the weakness of fallen nature.
(Compare Gen. i. 28.) All that belonged even to weakness of
nature, being the effect of sin, rendered unclean under the law.
This is also true spiritually. All this was the result of some
manifestation or other of the life that was in the flesh. It was
so with the leper ; raw flesh rendered unclean, as well as any
other case where this life (whicli had become unclean, and had
been as set aside and under judgment through sin), manifested
itself externally, even though weakness alone were the cause
its manifestation.

LEVITICUS. 195

though making part of it in one sense. He is put out,
without the camp.

Leprosy (sin) manifested itself in circumstances, in
that which surrounds us, as well as in personal conduct.
If it was only a spot, the garment was washed, and it
was clean ; if the plague spot, on the contrary, spread,
the whole was bunied; if the plague, though it did
not spread, remained, after washing, unchanged, the
whole was burned. If changed and it spread no more,
the spot was torn out.

If we get thus defiled by our circumstances, and it
is not in the things themselves, we need only wash and
remain where we are ; if a part of them be essentially
bad, that it spread defilingly in our whole condition,
all that part of our outward life must be given up ; if,
in spite of washing, sin be still found the same there,
if we cannot walk therein with God, such a position
must be wholly given up at any cost ; if it be affected
by the washing and cease to spread, the general state
being unafiected, the particular thing which has defiled
is to be given up.

As to purification, the leper was first considered as
being outside the camp, not belonging to it ; but if the
activity of the disease was stopped in him, he was
healed, but not yet purified. Thus this type supposes
that the flesh, instead of being active and characteristic
of the state of man, is iudged and arrested in its
activity. It is the enjoyment of a recognised relation-
ship with God which is to be established.*

The first part of the purification relates to this posi-
tion. Christ being dead and risen, man sprinkled with
His blood is fit, as regards thfe controversy with God,
and His requirements, to enter the camp of God's

'" This difference is important ; it is that between the work in
us which makes a sin a judged thing in us, judged by us, and
the work of Christ which supposing that, puts us in a condition
for relationship with God.

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196 THE BOOKS OF THE BIBLE.

people ; and then he can share in the efficacy of the
means which they can use there, of that which is found
within, in order to present himself as acceptable before
the tabernacle of God. Two birds were to be taken,
and one killed by some one, at the command of the
priest ; for the priest's office never properly began till
there was blood to offer or sprinkle, though the high
priest represented Israel on the great day of atone-
ment.* The two birds, however, are identified, so that
we hear no more of that which was killed, though the
efficacy of the blood be everything in the work of
cleansing ; the second is dipped in the blood of the
first.

Thus Christ dead is no more found; but, being
raised. He sprinkles His blood, as priest, on the unclean
sinner. The earthen vessel, over running water, pre-
sents to us the efficacy of the Holy Spirit, according
to the all-powerful efficacy of which, in Christ as man,
this work of the death of Jesus has been accomplished:
through the eternal Spirit He offered Himself without
spot to God — God having brought again from the dead
the great Shepherd of the sheep, through the blood of
the everlasting covenant. He, the sinner, was under
the efficacy of Christ's work.

But now there is, before he can offer, the work done
on himself, the actual cleansing applied to him. He
who cleansed himself washed himself — a purification
of water as well as of blood, which is always found ;
the moral judgment of sin viewed as that which ex-
cludes from God's presence, so that the sinner is, in
principle and faith, morally as well as judicially
cleansed. Of the last blood is the emblem; but the
water is the estimation of sin as shewn in Christ's

"^^ It was the high priest who did it, but it was not a properly
priestly act. That is, it was not one going between individuals or
even the people and God, but representing them as such in his
own person : as Christ, His people on the cross.

LEVITICUS. 197

death, and the forsaking of God. It is in virtue of
the death of Christ, seen as His work for us, for the
water comes out of His pierced side. He came by-
water and blood. The leper rids himself of anything
to which impurity might have attached, or had a share
in, and now he enters the camp; and the work of
bringing him into communion with God in his con-
science begins.*

This is through realising all the efficacy of the work
of Christ, with reference to conscience itself — not only
as to the acceptance of the person, according to God's
knowledge of that acceptance, but as to the purifica-
tion of the conscience, and as to a knowledge of God,
based on a moral appreciation of the work of Christ
in every aspect, and the excellent work of the power
of the Spirit of God. This is the second part of the
cleansing of the leper, that which took place after he
had re-entered the camp.

It is important to recognise the work of Christ
under these two aspects ; its intrinsic efiicacy for the
acceptance of the person on the one hand ; and, on the
other, the purification of the conscience itself, in order
that there may be communion with God, according to
the price and the perfection of that work, known in
the conscience as a means of drawing near to God, and
as the moral condition of that nearness.

Let us now examine what took place. The first
thing was the trespass-offering. The conscience must

* When it was a question of consecrating those who were
recognised as to their persons (the priests) , they were first washed,
and the sacrifice of Christ, viewed under every aspect, was the
measure of their relation with God in every way, and the basis
of their communion in its inward efficacy upon the soul. But
here, the sinner being viewed in his sin outside the camp, it was
necessary first to lay the basis for the possibility of intercourse
with God. This was done in the death and resurrection of
Jesus. Then, being washed (the efficacious operation of the
Spirit by the word), he can be in relationship.
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19S • THE BOOKS OF THE BIBLE.

be purified, by the blood of Christ, of all that with
which, as a matter of fact, it is charged, or would bt>
chargeable in the day of judgment; and man must be
consecrated to God with an intelligence which applies
the value of that blood to his whole walk, his whole
conduct, his whole thoughts, and upon the principle
of perfect obedience. It is the judicial purifica-
tion of the whole man, upon the principle of
intelligent obedience — a purification acting upon his
conscience, not merely an outward rule for a man
freed from the present power of sin, but a purification
of his conscience felt in the knowledge of good and
evil, of which the blood of Christ is the measure before
God. Man being a sinner, having failed, the work
must take place in the conscience, which takes an
humbling knowledge of it ; and in becoming cleansed
through the precious efiicacy of the blood of Christ,
does so through the sorrow for all that is contrary
to the perfection of that blood, and which has required
the shedding of it.

It is thus man is consecrated. The heart is first
purified in the conscience. The things to which he
had given way are, as it were, brought to the con-
science, which takes a painful knowledge of them, ac-
cording to the value of the blood of the precious Lamb
of God, who, without spot, and perfect in obedience,
had to suffer the agony caused by the sin from which
we have to be cleansed — wretched creatures that we
are.

Afterwards the heart makes progress in the power
of its communion, through the knowledge of the most
precious objects of its faith. As to communion — though
never as to the conscience of imputation (see Heb. x,),
and as to communion it is by water. (See John xiii.
and 1 John ii.) This work must go on again from
time to time in the conscience, whenever there is
something in our nature which is not in subjection to

LEVITICUS. 109

Christ, which is not brought captive to the obedience
of Christ.

The blood, then, was put upon the tip of his right
ear, his right hand, his right foot — his thoughts, his
conduct, and his walk purified on the principle of
obedience, according to the measure of Christ's death,
and the claim of the love displayed in it. Over that
they sprinkled oil- — the presence and sanctifying in-
fluence of the Holy Spirit as given to us, by which we
are anointed and sealed — not washing (that was typi-
fied by water, the application of the word by the
Spirit), but given to consecrate in knowledge and
power of purpose and affection to God (with whatever
gifts might be added thereto) ; the whole man being
thus consecrated, according to the intelligence and the
devotedness wrought by the Holy Spirit, to God.
After that the oil was put upon his head, his whole
person being thus consecrated to Him. The work was
complete upon him who was to be cleansed.* After
that the sin offering was offered ; that is, Christ (not
only for the purification of the conscience in a prac-
tical sense, for its actual faults, but that sin might be
judged in its full extent before God; for Christ was
made sin for us, as well as bore our sins) thus acts on
our consciences with regard to those sins — makes us
estimate sin, such as it is in itself, seen in the sacrifice
of Christ.

Then the burnt-offering with the meat-offering was
offered ; the former, the appreciation of the perfection

* Note here how very distinctly the ground of introduction
into the new christian place is stated in its completeness. Cul-
pabihty is fally met, guilt removed, cleansing by blood as to all
committed sins perfect, and the Holy Ghost given, giving com-
petency for all that was to follow. The man stood, to apply the
figure, personally on christian ground. The sin-offering and
the burnt- offering go further, hence only the trespass- offering is
used to introduce the leper and have him anointed.
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200 THE BOOKS OF THE BIBLE.

of the death of Christ, seen as the devoting of Him-
self to God unto death, to vindicate all the rights of
His majesty, and put away sin by the sacrifice of
Himself — in view of the existence of sin; the
latter, the absolute sinlessness of Christ, His per-
fection, and the acting power of the Spirit in Him
even to death, and full testing by it. This death was
of infinite perfection in itself, as a work, for it can be
said, " Therefore doth my Father love me, because I
lay down my life, that I might take it again." It was
not as bearing our sins, but absolute devotedness to
God and His glory, in the circumstances that sin had
brought us into, and into which Christ also came by
grace, that God might be fully glorified in Him.

In the meat-ofiering was found, besides, all the per-
fectness of the grace of Christ in His life — humanity,
pure without doubt, but kneaded with oil; humanity
Lavino- in it all the strength, the taste, and savour of
the Holy Spirit in its nature ; for it is in that aspect
that it is presented here, not as anointed with oil* — as
power — but kneaded with oil in its substance. Now
the man is clean.

And how great is the importance and the reality of
the reconciliation of a soul to God, if it values all that

* The fact of anointing the person comes after the trespass-
offering. But this circumstance is of moment as shewing that
it is Christ, in what He was in Person intrinsically — not the
display of power, so as to say, " If I by the Spirit of God cast out
devils, no doubt the kingdom of God is come amongst you," but
what He was in all His blessed life in perfectness to God and in
love. This is what we feed on. Note here that what is said in
verse IS does not mean, I apprehend, that the oil in itself made
an atonement, but the trespass -offering, for it is the blood that
makes atonement for the soul. But it is not the less true that
the man was not there until he had been anointed with the oil ;
nor is a man in heart and conscience before God till he have
received the Holy Ghost, though the ground and measure of
all be the blood with which he is sprinkled. It is the same in
verse 29. See what follows.

LEVITICUS. 201

is thus unfolded of the work of Christ, and of its ap-
plication to the soul ; and certainly its reconciliation
does not take place without. Alas ! our trifling hearts
pass, perhaps lightly, over this, and the dealings of
that hand of God which does marvellous things with
the quiet ease which perfect grace and power give.
However, we do see, sometimes, in some souls (accord-
ing to the wisdom of God), the anguish and the suffer-
ing which accompany this work, when the conscience,
in view of the reality of things before God, and through
Christ, takes knowledge of the state of the heart
sinful and distant from God in its nature.

This is the restoration of the soul on the part of
God. It is all the working of divine power, not merely
as to the work and resurrection of Christ, but even as
to the soul itself ; for the case here under supposition
is that of a man already vitally cleansed. The priest
judged him already clean, but the leper was not him-
self restored to God in his conscience ;* and the Spirit
of God, for this purpose, goes over the work of Christ,
and its application to the soul itself, and its relation-
ship with the work and presence of the Holy Spirit in
its work, whether in purifying the sinner, or in con-
secrating the man. May our gracious God render us
attentive to this ! happy that the work should be His,
though it takes place in us as well as for us.

There remains to be considered leprosy in a house.
In the case of the leprous person, the whole referred
to the tabernacle. They were still in the wilderness :
the walk in the world was what was in question. But
here the being in the land of promise is supposed. It
does not refer to the cleansing of the person ; it is

'•' This difference is important, and shews jhow the working
of sin may be stopped, and the desires and will set right, and
in a certain sense the affections, but the conscience not yet be
restored; commimion consequently not yet re-established, nor
the blessed confidence and affections founded on it.
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202 THE BOOKS OF THE BIBLE.

more typical of an assembly. When defilement ap-
pears there, they take out the stones and the plaster :
the external walk is quite changed, and the individuals
who have corrupted this walk are taken out, and
thrown amongst the unclean. If the whole be there-
upon healed, the house remains ; if not, it is wholly
destroyed ; the evil is in the assembly itself, and it was
manifest, as in the case of the leper. If its soTirce was
in the stones taken away, if it was only there, the
end was accomplished by taking out the stones and
removing the plaster, reforming the whole external
walk. Purification consisted in taking away the
wicked who corrupted the public testimony — that
which was manifested outside. It was not a question
of restoring the conscience ; the whole rests anew on
the primitive efficacy of the work of Christ, which
renders the assembly acceptable with God.

We shall find that the Apostle Paul, in his Epistles
addressed to assemblies, says, " grace and peace ;" and,
when writing to individuals, adds " mercy." Philemon
seems an exception ; but the church is addressed with
him.

In the case of garments it is no question about
cleansing one's person, but of getting rid of defiled
circumstances. We see that the case of the house is
presented separate, being in the land of promise, and
not in the walk of the wilderness. The same truth is
found in the application, I doubt not. The assembly
is in the land of promise ; the individual walks in the
wilderness. However, stones which corrupt the house
may be found there.

Other cases connected with the weakness of nature
are mentioned, but w^hich point out that, sin having
come in, all that is of nature, of the flesh, defiles
(whatever may be the excuse as to the weakness and
the unavoidable character of the thing). If it cannot
be avoided, it is the manifestation, or at least the in-

LEVITICUS. 203

evitable existence, of that which is shameful, because
it is a nature fallen and sinful.

We shall find, however, that, though being shameful,
the case is supposed less morally serious than leprosy.
In leprosy there was the manifestation of positive cor-
ruption, existing beforehand in the nature, which was
admitted in the heart, so that a long process was neces-
sary to purify the conscience. Here they only washed
once, and they offered merely a sin-offering, and they
were thereby able, in offering their burnt-offering, to
enter into communion through the sweet savour of
Christ.

Having made provision for such defilements of the
people as allowed of it, we have the revelation, first, of
the general provision for the purification of the sanc-
tuary which was in the midst of a people who defiled
it, and secondly, for the atonement of the sins of the
people themselves.

In general, there are two great ideas ; first, that the
atonement was made, so that the relationship of the
people with God was maintained notwithstanding their
sins ; and then, in the second place, in the difficulties
which surrounded the entrance of Aaron into the holy
place, there was the testimony (according to the Epistle
to the Hebrews itself) that the way into the holiest
of all was not yet made manifest during that dis-
pensation.

It is important to examine this chapter under these
two points of view. It stands alone. No mention is
made anywhere else of what took place on that solemn
day. The sacrifice of Christ, as meeting God's right-
eousness against sin as the ground of redemption, was
typified by the passover. It was a question of draw-
ing near luito God who revealed Himself on His
throne — of cleansing defilements — of taking away the
sins of those who would draw near, and of purifying
their conscience. Now, while presenting to us in
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204 THE BOOKS OF THE BIBLK

figure God's means of doing this, it signified indeed
that the thing was not done. As to the general idea
of its efficacy, the high priest drew near personally,
and filled the most holy place with incense. So Christ
goes in personally in the perfect savour of what He
is for God. The place of God's presence was full of it.

The expression "that he die not" expresses the
absolutely obligatory nature of anything which was
fulfilled in Christ. Personally he appears before God,
being as ointment poured forth, a sweet savour, con-
nected with fire from the altar, that is, based on judg-
ment and death, but only bringing out a perfect sweet
odour to God : not blood for others, but fire for the
testing of his perf ectness ; not in this case to cleanse,
but to bring out the odour of this good ointment.
Then he took some blood, which he put on the mercy-
seat and before the mercy-seat. Atonement or pro-
pitiation was made according to the requirement of the
nature and majesty of the throne of God Himself, so
that the full satisfaction made to His majesty rendered
the throne of justice favourable, a place of acceptance ;
grace had free course, and the worshipper found the
blood there before him when he drew near, and even
as a testimony before the throne. Then, secondly,
the high priest cleansed the tabernacle, the altar of
incense, and all that was found there. But it was
only that which was within.

There were thus two things; the blood presented to
God, the throne was a throne of grace according to
righteousness — the conscience being purified, so that
we enter with boldness now ; and then the place was
cleansed, with all that belonged to it, according to the
nature and presence of God, who dwelt there. In
virtue of the sprinkling of His blood, Christ will re-
concile all things in heaven and earth — but here this
is only shewn as to the heavenly part — having made
peace through the blood of His cross. There could be

LEVITICUS. 205

no guiltiness in the tabernacle, but it was the place of
God's dwelling, and God would cleanse away the defile-
ments, that they might not appear before Him.

In the third place (but this as a distinct service) there
was no cleansing of that which was outside, but the
high priest confessed the sins of the people over the
scape-goat, which, sent away unto a land not inhabited,
bore all the sins away from God, never to be found
again. It is here that the idea of substitution is pre-
sented most clearly. There are three things: the
blood on the mercy-seat, the reconciliation of the
sanctuary, and the sins confessed and borne by
another.

It is evident that, though the scape-goat was sent
away alive, he was identified as to the efficacy of the
work with the death of the other. The idea of the
eternal sending away of sins out of remembrance is
only added to the thought of death. The glory of
God was established, on one side, in the putting of the
blood on the mercy-seat ; and, on the other, there was
the substitution of the scape-goat, of the Lord Jesus,
in His precious grace, for the guilty persons whose
cause He had undertaken; and, the sins of these
having been borne, their deliverance was full, entire,
and final. The first goat was Jehovah's lot — it was a
question of His character and His majesty. The other
was the lot of the people, which definitively repre-
sented the people in their sins.

These two aspects of the death of Jesus must be
carefully distinguished in the atoning sacrifice He has
accomplished. He has glorified God, and God acts
according to the value of that blood towards all.* He
has borne the sins of His people ; and the salvation of
His people is complete. And, in a certain sense, the
first part is the most important. Sin having come in,

* See John xiii. 31, 32, and xvii. 1, 4. And this entitles maa
to gloxj, does not merely justify him.

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the justice of God might, it is true, have got rid of the
sinner ; but where would then have been His love and
His counsels of grace, pardon, and even the mainten-
ance of His glory according to His true nature as love,
while righteous and holy too ?

I am not speaking here of the persons who were to
be saved, but of the glory of God Himself. But the
perfect death of Jesus — His blood put on the throne
of God — has established and brought into evidence all
that God is, all His glory, as no creation could have
done it; His truth (for He had passed sentence of
death) is made good in the highest way in Jesus;
His majesty, for His Son submits to all for His glory ;
His justice against sin ; His infinite love. God found
means therein to accomplish His counsels of grace, in
maintaining all the majesty of His justice and of His
divine dignity ; for what, like the death of Jesus, could
have glorified them ?

Therefore this devotedness of Jesus, God's Son, to
His glory — His submission, even unto death, that God
might be maintained in the full glory of His rights,
has given its outlet to the love of God, freedom to
its action ; wherefore Jesus says, " I have a baptism to
be baptised with, and how am I straitened till it be ac-
complished !" His heart, full of love, was driven back,
in its personal manifestation, by the sin of man, who
would not have it ; but through the atonement it could
flow forth to the sinner, in the accomplishment of God's
grace and of His counsels, unhindered ; and Jesus Him-
self had, so to speak, rights upon that love — a position
we are brought into through grace, and which has none
like it. " Therefore doth my Father love me, because
I lay down my life, that I might take it again."

We speak with reverence of such things, but it is
good to speak of them ; for the glory of our God, and
of Him whom He has sent, is found therein established
and manifested. There is not one attribute, one trait

LEVITICUS. 207

of the divine character, which has not been manifested
in all its perfection, and fully glorified in that which
took place between God and Jesus Himself. That we
have been saved and redeemed, and that our sins have
been, atoned for in that same sacrifice, according to the
counsels of the grace of God, is (I presume to say it,
precious and important as it is for us) the inferior part
of that work, if anything whatever may be called
inferior where everything is perfect : its object at least
— we sinners — is inferior, if the work is equally perfect
in every point of view. Nor can they indeed be
separated ; for if sin had not been there, where would
that in God have been displayed, which has been,
in putting it away ? Nor is it here only, though we
know it here ; we shall be eternally in glory the proof
and living witness as to the efficacy of Christ's work.

Having considered a little the grand principles, we
may now examine the particular circumstances.

It will have been observed that there were two
sacrifices ; one for Aaron and his family, the other for
the people. Aaron and his sons always represent the
church, not in the sense of one body, but as a company
of priests.

Thus we have, even in the day of atonement, the
distinction between those who form the church, and
the earthly people who form the camp of God on the
earth. Believers have their place outside the camp,
where their Head has suffered, as sacrifice for sin ; but,
in consequence, they have their place in the presence
of God in the heavens, where their Head has entered.
Outside the camp,* here below, answers to a heavenly
portion above : they are the two positions of the ever
blessed Christ.

* The camp is an earthly religious relationship with God out-
side the sanctuary, and established on earth with priests between
men and God. This the Jews were ; they cast Christ out of it ;
and it is now utterly rejected.

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If the professing church takes the position of the
camp here below, the place of the believer is always
outside. It is, indeed, what she has done ; she boasts
of it — but it is Jewish. Israel must indeed recognise
themselves outside at last, in order to be saved and to
be brought in again, through grace; because the Saviour,
whom they despised in a day of blindness, has in grace
borne all their sins as a nation, owned in the remnant,
for He died for that nation. We anticipate that posi-
tion whilst Christ is in heaven. The heart of the
remnant of Israel will indeed be brought back to
Jehovah before that time; they will only enter into
the power of the sacrifice when they shall look upon
Him whom they pierced, and mourn for Him. There-
fore was it prescribed that it should be a day to afflict
their souls, and that he who did not should be cut ofi".

The day of atonement supposes, moreover, according
to the state of things found in the wilderness, that the
people were in a state of incapacity for the enjoyment
of the relations with God fully manifested. God had
redeemed them, had spoken to them ; but the heart of
Israel, of man however favoured, was incapable of it
in its natural state. Israel had made the golden calf,
and Moses put a veil over his face ; Nadab and Abihu
had offered strange fire upon the altar of God — fire
which had not been taken from the altar of burnt-
offering. The way into the holiest is closed ; Aaron is
forbidden to enter there at aU times. He never went
in in his garments of glory and beauty. When he
went in, it was not for communion, but for the cleans-
ing of the sanctuary defiled by the iniquities of a
people among whom God dwelt ; and the day of atone-
ment is only introduced with a prohibition of entering
at all times into the holy place, and is conspicuous as
taking place after the death of the sons of Aaron. He
does it with a cloud of incense, lest he die. It was
truly a gracious provision, in order that the people

LEVITICUS. 209

should not perish on account of their defilements ; but
the Holy Ghost was signifying that the way into th©
holiest of all was not yet made manifest.

In what, then, is our position changed ? The veil is
rent ; and we enter, as priests, with boldness into the
holiest, by a new and living way through the veil, that
is to say, the flesh of Christ. We enter in without
conscience of sins, because the blow which rent the
veil, to shew all the glory and the majesty of the
throne, and the holiness of Him who sits thereon, has
taken away the sins which would have incapacitated
us from entering in, or from looking within. We are
even seated there in Christ our Head — the Head of
His body the church.

In the meantime, Israel is outside. The church is
seen in the Person of Christ, the High Priest, and
the whole of this dispensation is the day of atone-
ment, during which Israel's High Priest is hid within
the veil. The veil which hid the import of all these
figures is indeed done away in Christ, so that we have
full liberty by the Spirit, but it is upon their hearts.
He maintains there within, it is true, their cause
through the blood which He presents ; but the testi-
mony to it is not yet presented to them outside, nor
their consciences freed by the knowledge that their
sins are lost for ever in a land not inhabited, where
they will never be found again.

Now our position is, properly speaking, inside, in
the person of Aaron, the blood being on the mercy-
seat. We are not only justified by the scape-goat, as
being without ; that is done, it is clear, and once for
all, for the veil is only on the heart of Israel, it is no
longer between us and God. But we have gone in
with the High Priest, as united to Him ; we are not
waiting for reconciliation till He comes out. Israel,
though the forgiveness be the same, will receive these
things, when the true Aaron comes out of the taber-
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210 THE BOOKS OF THE BIBLE.

nacle. This is why that which characterised the sacri-
fice of Aaron and his sons was the blood put inside
on the mercy-seat, and the going in of Aaron in person.

But the church is composed of persons who are here
below, who have committed sins. Thus seen in the
world, they are, as to their conscience, in the rank of
the outside people, as well as Aaron himself, not viewed
as a typical individual ; and the conscience is purified
by the certainty that Christ has borne all our sins in
His body on the tree. Our position is within accord-
ing to the value of the blood of Christ, and the perfect
acceptance of His Person.

It is the same with regard to the expectation of
Christ. If I consider myself as a man responsible
upon earth, I expect Him for the deliverance of all
things, and to put an end to all suffering, and to all
the power of evil ; and so individually myself, as a
servant, I look to receive, at His appearing here, the
testimony of His approval, as a Master, before the
whole world, though if we had done all that was com-
manded us we have only to say we are unprofitable
servants, we have done that which it is our duty to
do — I speak merely of the principle. But if I think
of my privileges, as a member of His body, I think
of my union with Him above, and that I shall come
back with Him when He shall come to appear in
His glory.

It is well we should know how to make this distinc-
tion ; without it there will be confusion in our thoughts,
and in our use of many passages. The same thing is
true in the personal religion of every day. I can con-
sider myself as in Christ, and united to Him, seated
in Him in heavenly places, enjoying all the privileges
which He enjoys before God, His Father, and also as
united to Him as Head of the body. I may also look
upon myself as a poor weak being, walking individ-
ually upon the earth, having wants, faults and tempta-

LEVITICUS. 211

tions to overcome ; and I see Christ above, whilst I am
here below, Christ appearing alone for me before the
throne — for me, happy in having, in the presence of
God, Him who is perfect, but who has gone through
the experience of my sorrows; who is no longer in
the circumstances in which I find myself — but with
God for me who am in them. This is the doctrine of
the Epistle to the Hebrews ;* whilst the union of the
church ivUii Christ is more particularly taught in that
to the Ephesians ; in John's writings we are taught
that the individual is in Him.

After this quite special instruction of the day of
atonement come some directions, not to purify from
defilements, but to preserve from them either the
people or the service of the priests. (Chap, xvii.) It
is to maintain them as a people holy to God, and keep
them from all that would dishonour Him in their re-
lations with Him, and themselves in their relations
with others. Life belongs to God. And where it is
taken, it must be offered in sacrifice and in sacrifice of
course to God. The blood must -be sprinkled, and the
fat burned on the altar. Thus the danger of secret
departure of the heart to demons was guarded against,
and God's title to life, and the truth of sacrifice were
maintained — all vital truths. Thus God was owned
and honoured, and man's relationship with Him.

Chapter xviii. keeps them from dishonouring them-
selves in the thino^s which belonof to nature itself — to
what man ought to be in his natural relations, that he
might not dishonour himself. Man ought not to do it ;

* The difference of 1 John ii. is this : there communion is in
question, and Christ is our Advocate with the Father. Sin
interrupts that communion, but the advocacy is founded on
righteousness and propitiation. In Hebrews it is approach to
God which is in question, and for this we are perfected for ever,
have boldness to enter into the hohest. Sin is not thus in
question, but mercy and grace to help in time of need.
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212 THE BOOKS OF THE BIBLE.

but, not having honoured God, he has been left to dis-
honour himself. (Compare Rom. i.) The people of God,
being brought into nearness to Him, are taught on
this subject. They were separated from the evil of
the world they were called out of, and the reckless
profligacy into which Satan had driven degraded man
as his sport. Verse 6 is the great principle which is
insisted on in the chapter — not to confound the inti-
macies of marriage with the confidence of natural
relationship. Those things are forbidden into which,
in the Satanic and unnatural indulgence of flesh,
Satan plunged man, and to which God had given them
up to work all uncleanness with greediness. The
comeliness of nature is maintained ; what is defilingf
forbidden. Jehovah's statutes and judgments were
to guide them : man in probation walking in them
would live.

Chapters xix., xx., carry us somewhat farther. They
were to be holy, for Jehovah was holy. Chapter xix.
takes up rather the side of good, though keeping them-
selves from all that was profane, or profaning what
was holy ; but we find what is good and kind and
comely, what ought to be their conduct, in various
details, in the relationship they sustain one with the
other, either with regard to various dangers to which
they were exposed in their walk, in their every-day
circumstances : for they had to do with God, and
Jehovah was their God. The people of God were,
in all their ways, to walk in a manner worthy of this
relationship, and even to understand what was suitable
to man, to every relationship in which they were found,
according to God. Thus, though it was not here
priesthood, it was the practical maintenance of this
relationship with Him who dwelt among them, and
to whom they drew nigh, by guarding against defile-
ments unsuited to those who were in it. It is here
we find the precept to love our neighbour as ourselves.

LEVITICUS. 213

Chapter xx. guards more against the evil and cor-
ruption which was found amongst the nations. In both
they are called to be holy, in chapter xix. more in con-
formity to the character of God, in chapter xx. to
keep apart from idols and evil because Jehovah had
sanctified them to Himself. It insists upon purity in
every respect.

Chapter xxi. specially presents what becomes the
priests as set apart for Jehovah : this more intimate
nearness supposed a conduct corresponding with it.
All in their state must be fit for God's presence. So
it is with us.

Chapter xxii. If there was, through weakness or
neglect, anything unbecoming this nearness, they were
to keep at a distance. Consequently there were things
of which the priests, and those of their families in
priestly separation, alone could eat. It is the same
with us: there are things of the spiritual food of
Christ, offered to God, upon which we can only feed,
inasmuch as the heart is really separated unto Him, by
the power of the Spirit. The offerings themselves
must be pure, and such as become the eyes of God to
whom they are presented, and a right appreciation of
His majesty, and of our relationship with Him. All
this indeed is found in Christ. No hardness of nature
is allowed, but holiness. In what is connected with
our own joy before God, holiness must be maintained
in what is offered.

In chapter xx., where they are forbidden to follow
the brutal and superstitious customs of idolatry (to
which Satan had degraded man) and are warned against
all impurity, which indeed was always inseparable
from it, and for which the influence of the devil gave
license, we have this simple and beautiful exposition
of the principle which was to govern them : " Sanctify
yourselves, therefore, and be ye holy : for I am Jeho-
vah your God. And ye shall keep my statutes, and do
XVIII.-XXII.

214 THE BOOKS OF THE BIBLE.

them : I am Jehovah which sanctify you." They are
bound to holiness and to sanctify themselves practi-
cally, because they are in the house, and the Master of
it is holy. Sanctification supposed that they were in
an acknowledged relationship with God, who will have
the inmates of His house clean according to His own
cleanness.

But then His word was to be the rule. They were
to obey Him in His directions, for it was He who was
separating them to Himself. This is a very instructive
word as to the standard of all our thoughts with'
regard to that. If any are in my house, I will have
them clean, because they are there ; those outside are
no concern of mine.* Then it was Jehovah who was
separating them for that. There are interesting in-
structions with regard to what the priests ate, which
we shall find again in the following book, and consider
when we come to it.

We have now come to the feasts. (Chap, xxiii.) It
is the fullf year of the counsels of God towards His
people, and the rest which was the end of those
counsels.

There were consequently seven — a number expressive
of perfection well known in the word : the sabbath,
the passover and the feast of unleavened bread, the
firstfruits of harvest, Pentecost, the feast of trumpets
in the seventh month, the day of atonement, and
the feast of tabernacles.

If the sabbath be separated and reckoned by itself,

* I do not speak of responsibility or mercy here.

t I add, to give the intelligence of this expression, that the
word translated " feast " signifies an appointed or definite time,
and which returned consequently at the revolution of the year.
The series of the feasts embraced the whole year, inasmuch as
they returned regularly each consecutive year. This shews too
the difference of the sabbath, God's rest — only here of creation ;
and, I may add, of the new moon — figure I doubt not of Israel's
restoration. The great new moon was in the seventh month.

LEVITICUS.

the passover would be distinguished from the feast of
unleavened bread, which would make the seven. I
do not say this to preserve the number, but because
the chapter itself speaks thus : having counted the
sabbath amongst the others, it resumes and calls the
others (without the sabbath) the solemn feasts. For,
in one sense, it was indeed a feast ; in another, it was
the rest, when the whole was ended.* In general these
feasts present us, then, with all the bases on which
God has entered into relationship with His people ; the
principles on which He has gathered them around
Him, in His ways with this people, upon the earth.
Their bearing was wider than that, in other respects ;
but it is in this point of view that these circumstances,
that is, these facts, are here considered. They are seen
in their accoiiiplishment upon the earth.

There is another way of dividing them, by taking
the words, " And Jehovah spake unto Moses "f as the

* The idea of these feasts is God gathering the people around
Hunself as a holy convocation. The solemn feasts were, then,
the gathering of God's people around Him, and in detail the
ways of God in gathering them thus. Hence the distinction
made in this chapter. It is evident that the sabbath, the rest
of God, will be the great gathering of the people of God around
Him, as the centre of peace and blessing. So that the sabbath
is truly a solemn feast, a holy convocation; but, also, it is
evidently apart and distinct from the means and the operations
which gathered the people. Hence we find it mentioned at
the beginning, and reckoned amongst the solemn feasts ; then
the Spirit of God begins afi'esh (ver. 4) and gives the solemn
feasts, as embracing all the ways of God in the gathering of
His people, leaving out the sabbath. In reckoning the feasts,
the passover and the feast of unleavened bread may be con-
sidered as one, for both were at the same time, and treated
together ; or, looking upon the sabbath as separate, they may be
estimated as two feasts. Both these things are found in the
word.

t It is well to observe, in passing, that this formula gives, in
the whole Pentateuch, the true division of the subjects. Some-
times the directions are addressed to Aaron, which supposes
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216 THE BOOKS OF THE BIBLE.

title of each part : the sabbath, the passover, and the
unleavened bread (vers. 1-8) ; the firstfruits and the
Pentecost (vers. 9-22) ; the feast of trumpets (vers.
23-25) ; the day of atonement (vers. 26-82) ; the feast
of tabernacles (ver. 33 to the end). This latter division
gives us the moral distinction of the feasts ; that is,
the ways of God therein. Let us examine them a
little more in detail.

The very first thing presented is the sabbath, as
being the end and the result of all the ways of God.
The promise is left us of entering into God's rest. It
is a feast to Jehovah ; but the feasts, which present
rather the ways of God to lead us there, begin again
at the fourth verse, as we have already said. (Compare
vers. 37, 38.) This distinction being noticed, we can
take the sabbath,* the passover, and the feast of un-

some internal relations based on the existence of priesthood —
sometimes to Moses and Aaron ; and in that case they are not
pm-ely communications and commandments to establish rela-
tions, but also directions for the exercise of functions thus
established. Consequently we have in Leviticus x., for the first
time I think, " Jehovah spake unto Aaron ;" — chapter xi. to
" Moses and Aaron ;" because that, whilst it treats of command-
ments and ordinances given for the first time, it is also a ques-
tion of the discernment consequent upon relations existing
between God and the people, and in which the exercise of the
priesthood came in. These general principles will assist in ap-
prehending the nature of the communications made by God to
His people. (See chap, xiii.) Chapter xiv., as far as verse 32,
consists of ordinances to settle simply what priesthood must do ;
verse 33, priestly discernment is again in exercise.

* I shall here add a few words on the subject of the sabbath,
submitting them to the spiritual thoughts of my brethren. It
is well to be subject to the word. First, the participation in
God's rest is what distinguishes His people — their distinctive
privilege. The heart of the believer holds that fast, whatever
may be the sign that God has given of it. (Heb. iv.) God had
established it at the beginning ; but there is no appearance that
man ever enjoyed in fact any share in it. He did not work in
the creation, nor was he set to labour or toil in the garden of
Eden ; he was to dress and keep it, indeed, but he had nothing

LEVITICUS. 217

leavened bread as making a whole. (Vers. 1-8.) Of
the two latter, the unleavened bread was the feast
properly speaking; the passover was the sacrifice on
which the feast was grounded. As the apostle says,
" Christ our passover is sacrificed for us : therefore let
us keep the feast, not with leaven," &c.

What was indeed necessary for the sabbath, for the
rest of God, was the sacrifice of Christ, and purity ;
and though all these feasts lead on to the rest of God,
yet these two, the passover and unleavened bread, are
the basis of all, and of the rest itself for us. Christ's
sacrifice and the absence of all principle of sin, form
the basis of the part we have in the rest of God. God
is glorified in respect of sin ; sin is put away for us,
out of His sight, and out of our hearts. The perfect
absence of leaven marked Christ's path and nature

to do but continually to enjoy. However the day was hallowed
fi-om the beginning. Afterwards the sabbath was given as a
memorial of the deliverance out of Egypt (Deut. v. 15), and the
prophets specially insist on that point — that the sabbath was
eriven as a sign of God's covenant. (Ezek. xx. ; Ex. xxxi. 13.)
It was plain that it was but the earnest of the word, " My
presence shall go, and I will give thee rest." (Ex. xxxi. 13 ;
xxxiii. 14 ; Lev. xix. 30.) It is a sign that the people are sanctified
to God. (Ezek. xx. 12, 13-16, 20 ; Neh. ix. 14 : compare Isa.
Ivi. 2-6 ; Iviii. 13 ; Jer. xvii. 22 ; Lam. i. 7 ; ii. 6 ; Ezek. xxii.
8 ; xxiii. 38 ; xliv. 24.) Besides these passages, we see that,
whenever God gives any new principle or form of relation with
Himself, the sabbath is added : thus in grace to Israel (Ex. xvi.
23) ; as law. (Ex. xx. 10.) See also, besides the verse we are
occupied with, Exodus xxxi. 13, 14 ; xxxiv. 21 ; when they are
restored afresh by the patience of God through mediation (chap.
XXXV. 2), and in the new covenant of Deuteronomy already
quoted in the passage.

These remarks shew us what was the radical and essential
importance of the sabbath, as the thought of God and the sign
of the relation between His people and Himself, though, being
only a sign, a solemnity, and not in itself a moral command-
ment ; for the thing signified the association with God in His
rest, and is of the highest order of truth in connecting the heart
with God. But if that be of the utmost importance, it is of an
XXIII.

218 THE BOOKS OF THE BIBLE.

down here, and is accomplished in us, so far as we

equal and even higher importance to remember that the coven-
ant between God and the Jewish people is entirely set aside for
us, and that the sign of this covenant does not belong to us,
although God's rest be yet quite as precious to us, and even
more so ; that our rest is not in this creation — a rest of which
the seventh day was the sign ; and moreover (which is more im-
portant still) that the Lord Jesus is Lord of the sabbath, a
remark of all importance as to His Person, and null if He was
to do nothing with regard to the sabbath ; and that, as a fact,
He has omitted all mention of it in the sermon on tlie mount,
where He has given such a precious summary of the funda-
mental principles suited to the kingdom, with the addition of
the name of the Father and the fact of a suffering Messiah, and
the revelation of the heavenly reward, making a whole of the
principles of His kingdom, and that He uniformly thwarted the
thoughts of the Jews on this point ; a circumstance which the
evangelists (that is, the Holy Ghost) have been careful to record.
The sabbath itself Jesus passed in a state of death, a terrible
sign of the position of the Jews as to their covenant — for us, of
the birth of much better things.

It has been tried, with much trouble, to prove that the seventh
day was in fact the first. A single remark demolishes the whole
edifice thus reared ; it is, that the word of God calls this last
the first in contrast with the seventh. What is, then, the first
day? It is for us the day of all days — the day of the resurrec-
tion of Jesus, by which we are begotten again unto a lively
hope, which is the source of all our joy, our salvation, and that
which characterises our life. Thus we shall find the rest of God
in the resurrection. Morally, in this world, we begin our spirit-
ual life by the rest, instead of finding it at the end of our
labours. Our rest is in the new creation ; we are the beginning,
after Christ, who is the Head of it, of that new dispensation.

It is clear, then, that the rest of God cannot, in our case, be
connected with the sign of the rest of creation here below.
Have we any authority in the New Testament for distinguishing
the first day of the week from the others ? For my part, I do
not doubt it. It is certain we have not commandments like
those of the old law ; they would be quite contrary to the
spirit of the gospel of grace. But the Spirit of God has marked
out, in divers manners, the first day of the week, though that
day is not made binding upon us in a way contrary to the nature
of the economy. The Lord, being raised on that day according
to His promise, appears in the midst of His disciples gathered

LEVITICUS. 21^

realise Christ as our life, and recognise ourselves^

according to His word : the week following He does the same»
In the Acts the first day of the week is marked as the day on
which they gathered together to break bread.

In 1 Corinthians xvi. Christians are exhorted to lay by what
they had earned, each first day of the week. In Eevelation it
is positively called the Lord's day, that is, designated in a direct
manner by a distinctive name by the Holy Spirit. I am well
aware that it has been sought to persuade us that John speaks
of being in spirit in the millennium. But there are two fatal
objections to that interpretation. First, the Greek says quite
another thing, and uses the same word that is used for the Lord's
supper, lordly or dominical — the dominical supper, the domini-
cal day. Who can doubt as to the meaning of such an expres-
sion, or, consequently, can fail to admit that the first day of
the week was distinguished from others (as the Lord's supper
was distinguished ficom other suppers), not as an imposed
sabbath, but as a privileged day ? But the reasoning to prove
it refers to the millennium is founded on a totally false idea, in
that only a minimum portion of the Eevelation speaks of the
millennium. The book is about the things which precede it,
and in the place where the expression is found, there is decidedly
no mention whatever of it, but of the existing churches, what-
ever withal might be their prophetic character ; so that, if we
hold to the word of God, we are forced to say that the first day
of the week is distinguished in the word of God as being the
Lord's day. We are also bound to say, if we desire to maintain
the authority of the Son of man, that He is superior to the
sabbath — " Lord of the sabbath ;" so that in maintaining for us
the authority of the Jewish sabbath as such, we are in danger of
denying the authority, the dignity, and the rights of the Lord
Jesus Himself, and of re-establishing the old covenant, of which
it was the appointed sign, of seeking rest as the result of labour
under the law. The more the true importance of the sabbath,
the seventh day, is felt, the more we shall feel the importance of
the consideration that it is no longer the seventh, but the first
day which has privileges for us. Let us take care, on the other
hand, because we are no longer under law but under grace, not
to weaken the thought not only of man's rest but of God's — a
governing thought in the whole of the revelation of His relation-
ships with man. The final rest for us is rest from spiritual
labours in the midst of evil, not merely from sin ; a rest which
we, as fellow-labourers, shall enjoy with Him who has said,
" My Father worketh hitherto, and I work."
XXIII.

220 THE BOOKS OF THE BIBLE.

though the flesh be still in us, as dead and risen with
Him.* It is thus that we have seen the manna con-
nected with the sabbath in Exodus xvi. To be with-
out leaven was the perfection of the Person of Christ
living upon earth, and becomes in principle the walk
upon earth of him who is partaker of His life. In
the true and final sabbath, of course, all leaven will be
absent from us. The sacrifice of Christ and purity of
life render one capable of participating in God's rest.

After that comes power, the firstfruits ; that is, the
resurrection of Christ on the morrow after the sabbath
— the first day of the week. It was the beginning of
the true harvest — harvest gathered, by power, outside
and beyond the natural life of the world. According
to the Jewish law nothing of the harvest could be
touched before : Christ was the beo-innino- the firstborn
from the dead. With this first of the firstfruits were
offered sacrifices for a sweet savour, but not for sin. It
is clear there was no need for it. It is Christ who has
been offered to God, quite pure, and waved before God
— placed fully before His eyes for us, as raised from
the dead, the beginning of a new crop before God —
man in a condition which not even innocent Adam
was in, the Man of God's counsels, the second Man, the
last Adam : not, all hanging on obedience which might
fail, and did, but after God had been perfectly glori-
fied in the place of sin, past death, past sin (for He

* There are three points which we may notice here as to tliis.
First in Colossians iii. God counts us dead with Christ (in Col.
also risen) ; in Eomans vi. we reckon ourselves dead to sin, and
alive not in Adam, but through Him ; in 2 Corinthians iv. it is
practically carried out ; always bearing about in the body the
dying of the Lord Jesus, that the life of Jesus may be manifested
in om- flesh. Ephesians is on different gi'ound : we are not such
as have died to sin, but were dead in sins, and then a wholly
new creation. Sovereign grace has put us into Christ with the
6ame power that raised Christ from the grave to the throne of
God.

LEVITICUS. 221

died Tinto sin), past Satan's power, past judgment, and
consequently by this wholly out of the scene where
responsible man had stood, on a totally new footing
with God after His finished work, and God perfectly
glorified ; such a work too as gave Him title to say,
therefore doth my Father love me because I lay down
my life that I might take it again, and made it God's
righteousness to set Him at His right hand in glory.

Connected with that comes the meat-offering at the
end of the seven weeks. It is no longer Christ here,
but those who are His, the firstf ruits of His creatures ;
they are considered as being upon earth, and leaven is
found in them. Therefore, though ofiered to God, they
were not burned as a sweet savour (Lev. ii. 12) : but
with the loaves was oftered a sin-oftering, which an-
swered by its efficacy to the leaven found in them.
They are the saints of which Pentecost commenced the
ingathering.

This feast was followed by a long space of time, in
which there was nothing new in the ways of God.
Only they were commanded, when they reaped the
harvest, not to make clean riddance of the corners of
the field. A part of the good grain was to be left in
the field, after the harvest was gathered into the
garner, but not to be lost ; it was for those who were
not enjoying the riches of God's people, but who would
participate exceptionally by grace in the provision
which God had made for them — in the abundance
which God had granted them. This will take place at
the end of this age.

Pentecostal work being ended, another series of
events begins (ver. 23) with the words referred to,
" And Jehovah spake unto Moses." They blow up the
trumpet in the new moon. (Compare Ps. Ixxxi. ; Num.
X. 3, 10.) It was the renewal of the blessing and the
splendour of the people — Israel gathered as an as-
sembly before Jehovah. It is not yet the restoration
XXIII.

222 THE BOOKS OF THE BIBLE.

of joy and gladness, but at least the renewal of the
light and reflected glory which had disappeared takes
place, and enlightens their expectant eyes; and they
gather the assembly to re-establish the glory.

But Israel must at least feel their sin ; and in the
solemn feast which follows, the affliction of the people
is connected with the sacrifice of the day of atone-
ment: Israel shall look on Him whom they have
pierced, and mourn. The nation (at least the spared
remnant who become the nation) will participate in
the efficacy of the sacrifice of Christ, and that in their
state here below, repenting, and recognised of God, so
that the times of refreshing will be come. This is
then the repentance of the people, but in connection
with the atoning sacrifice. The efficacy is in the sacri-
fice ; their participation in it is connected with the
affliction of their souls. (Compare Zech. xii.) But
Israel did nothing — it was a sabbath — they were as-
sembled in humiliation in the presence of God. They
accept the pierced One under the sense of the sin
of which they have been guilty in rejecting Him.

Then follows the feast of tabernacles. They offered,
during seven days, offferings made by fire unto Jehovah ;
and on the eighth day there was again a holy convoca-
tion— an extraordinary day of a new week which went
beyond the full time — including, I doubt not, the re-
surrection ; that is, the participation of those who are
raised in that joy.

It was a solemn assembly — that eighth day, the great
day of the feast, on which the Lord {having declared
of the then time that His hour was not yet come to
shew Himself to the world — His brethren [the Jews]
not believing in Him either) announced that for him
who believed in Him there would be, in the mean-
while, rivers of living water which would flow from his
belly ; that is, the Holy Spirit, who would be a living
power working in, and flowing forth from the heart,

LEVITICUS. 223

and in the expression of its intimate affections. Israel
had indeed drunk of the living water out of the rock
in the wilderness, the sojourn in which, now past when
the feast of tabernacles is celebrated, was celebrated
with joy in the memorial of that which was over, to
enhance the joy of the rest into which they were
ushered. But believers now meanwhile were not only
to drink, for blessed are those who have not seen and
yet have believed ; the river itself would flow from the
heart ; that is, the Holy Spirit in power, which they
would have received through Christ before He should
be manifested to the world, or they have their place
in the heavenly Canaan.

Thus, the feast of tabernacles is the joy of the mil-
lennium, when Israel have come out of the wilderness
where their sins have placed them ; but to which will
be added this first day of another week — the resurrec-
tion joy of those who are raised with the Lord Jesus,
to which the presence of the Holy Ghost answers
meanwhile.

Consequently, we find that the feast of tabernacles
took place after the increase of the earth had been
gathered in, and, as we learn elsewhere, not only after
the harvest but after the vintage also ; that is, after
separation by judgment, and the final execution of
judgment on the earth, when heavenly and earthly
saints should be all gathered in. Israel was to rejoice
seven days before Jehovah.

The passover has had its antitype, Pentecost its also ;
but this day of joy is yet awaiting Him who is to be
the centre and spring of it all, the Lord Jesus, who
will rejoice in the great congregation, and whose praise
will begin with Jehovah in the great assembly. (Ps.
xxii.) He had already done it in the midst of the as-
sembly of His brethren ; but now the whole race of
Jacob is called to glorify Him, and all the ends of the
world shall remember themselves.
XXIII.

224 THE BOOKS OF THE BIBLE.

The expression, solemn assembly, is not found applied
to any of the feasts but this, except to the seventh
day of the passover (Deut. xvi.), as it seems to me
somewhat in the same sense. The feast of tabernacles
could not be kept in the wilderness. In order to ob-
serve it, the people were to be in possession of the
land, as is plain. It is also to be observed, that it
never was kept according to the prescriptions of the
law from Joshua till Nehemiah. (Neh. viii. 17.) Israel
had forgotten that they had been strangers in the
wilderness. Joy, without the remembrance of this,
tends to ruin; the very enjoyment of the blessing
leads to it.

It will be remarked that, properly speaking, all the
feasts are types of what is done on earth and in con-
nection with Israel, unless we except the eighth day of
tabernacles. The church period, as such, is the lapse of
time from Pentecost to the seventh month. We may,
and of course do, get the benefit of, at any rate, the
two first ; but historically the type refers to Israel.

The remaining chapters of this book appear to me to
have a special bearing. The Spirit of God has pre-
sented, in chapter xxiii., the history of the ways of
God towards His people upon earth from beginning to
end, from Christ to the millennial rest.

Chapter xxiv. presents tirst the internal work, so to
speak, which related to priesthood alone on the one
hand, and the public sin of an apostate on the other —
the fruit of the alliance with an Egyptian who blas-
phemed Jehovah. Through the care of priesthood
(whatever might be God's public ways, and the state
of Israel) the gracious light of the Spirit would be
maintained, and that particularly from the evening
until the morning — the time during which darkness
brooded over Israel.

Moreover, the incense which was on the memorial of
the bread, representing the twelve tribes of Israel, was

LEVITICUS. 225

burned as a sweet smell to Jehovah, and the priests
identified themselves with the tribes by eating this
bread — the action o£ eating having the significance of
continued identification.

Thus priesthood maintained the light with respect to
Israel, when all was darkness in the midst of them, and
the memorial of Israel was in sweet savour before
God, the priesthood identifying itself with them ;
although the people were in the eyes of man as lost,
they exist through the priesthood of Jesus on high,
as a memorial before God. There is a certain sense in
which the church participates in this, as is explained
doctrinally in Romans xi. This is only as far as
promise goes, and the being children of Abraham, not
the mystery in which we are taken up as lost sinners,
without promise, and placed by sovereign grace in
the same glory as the Lord Jesus. In Isaiah liv. we
see that believers are reckoned to Jerusalem, in grace,
though she were a widow.

Externally the judgment of cutting ofi' and death
without mercy is executed against him that had
cursed.

Liiapter xxv. The land itself is held for Jehovah,
as being His; it must enjoy God's rest; and moreover
he who had lost his inlieritance therein should find it
again, according to the counsels of God, at the appointed
time. The trumpet of the jubilee would sound and
God would re-establish each one in his possession,
according to His (Gods) rights, for the land was His.
Their persons also were to be free then, for the chil-
dren of Israel were God's servants. It was not so
with those not belonging to God's people. And
although Israel have sold themselves to the stranger,
He who made Himself nigh of kin has redeemed them
from his hands. The day of jubilee will free the people,
whatever may be the power of those who hold them
captives.

VOL. I. XXIV., XXV. Q

226 THE BOOKS OF THE BIBLE.

Chapter xxvi. We have a touching picture of the
ways of God in patience and in chastisement, if Israel
walked contrary to Him. When they acknowledged
their fault, then He would remember the covenant
made with their fathers, with Abraham, Isaac, and
Jacob. This was a covenant made without condition,
and with the land. Then He would remember the
covenant made with their ancestors, under His name of
Jehovah, when they came out of Egypt.* God will
take these two titles on their restoration: Almighty,
the name of His relationship with the fathers ; and
Jehovah, the name of His relationsliip with the people,
viewed as taken to Himself at their coming out of
Egypt.

The last chapter (xxvii.) treats of the rights and
the appointments of God in all that relates to things
which are devoted to Him through the medium of
priesthood. This necessarily finds its place in that
which treats of priesthood ; but it has, I doubt not, a
much wider meaning. The subject treated is that of
him who devotes himself to God, and that of the
lands belonging to Him — of the rights of Israel,
whose possession it was not, and of their selling it
to others.

As to Christ, He offered Himself without spot to
God ; He was valued at a low price Israel by right
belonged to Jehovah. As Emmanuel's land, the
Israelites only enjoyed the land without being pro-
prietors, and they could only pledge it till jubilee ;
it would then return to its possessor as Eiiimanuel's
land. Israel (looked at as the possessor of the gift
of God) not having redeemed it when sold to the
stranger, when the jubilee comes the land will be

* I take this to be the covenant of Exodus vi., not the law.
It connected itself directly with the covenant made with Abra-
ham, Isaac, and Jacob, adding the name of Jehovah, and taking
up the people under that name.

LK vinous. 227

absolutely the Lord's ; the priest will possess it. In
Zechariah xi. Christ is thus valued, " whom they of
the children of Israel did value."

I only point out the principle presented in the chap-
ter, without pretending to enter into all the details of
application which may suggest themselves. The prin-
ciple is the important thing to enable one to understand
the purpose of God ; in the case of any vow, whether
it be redeemed or not ; or of land, whether it shall re-
turn in the day of jubilee, when God shall take pos-
session aoain of His riMits in the land of Israel, and
cause to enter those whose right it is.

Thus the government of God, resulting in Hi.s return
in grace to His unconditional promise and [earthly]
purpose are given to us in chapter xxvi., and the abso-
lute title of Jehovah in chapter xxvii. Chapter xxvi.
is in fact a parenthesis shewing God's ways, with
return to His promise in grace ; chapter xxv. man's
redeeming, if he could, or his kinsman ; chapter xxvii.
God's absolute title.

It is to be observed also, that the judgment is ac-
cording to the judgment of the priest. But although
this be attributed to the priest, it is to the king in Je-
shurun (the upright) that the appreciation is entrusted.
This shews plainly who is to do it, and under what
character, though being according to the discerinnent,
the grace, and the rights of priesthood. It is Christ
as Priest, but Christ as King in Israel, who will order
all that.

XXVI., XXVII.

NUMBERa

The Book of Leviticus contains the revelation of God
sitting upon the throne, where He places Himself that
He may be approached by the people, as far as they
could come ; that of the priesthood brought into prox-
imity to the throne, as far as men could have access to
it ; and then the promulgation of the commandments
relative to these two great facts, in that which concerned
the generality of the people.

In Numbers we have the service and walk of the
people, figuratively of the saints through this world :
and, consequently, that which relates to the Levites,
and the journey through the wilderness. Now, as
Leviticus ended with regulations and warnings respect-
ing the possession of the land, and that with regard to
the rights of God, and conserjuently to the rights of
His people, the Book of Numbers brings us througli
(he wilderness to the moment before the entrance of
the people into the land at tlio end of the wilderness
journey, and speaks of that grace which justifies the
people at the close, notwithstanding all their uni'aitli-
fulness. •

It is important to keep in mind that as to tin.'
efficacy of redemption the people were brought to God
at Sinai. (Ex. xv. 13 and xix. 4.) All in this respect
was complete. (Compare the thief on the cross and
Col. i. 12.) The wilderness journey is a distinct
thing ; no part of the purpose of God, but of His
ways with us. Hence it is here 'if comes in and the
time of testing. Jordan coalescing with the Red Sea,
coming out and going in (only the ark was in Jordan),

NUMBERS. 229

there was no question of judgment or enemies. It i;>
the experimental realisation of our death and resurrec-
tion with Christ. But as to the journey we must
reach the goal to" get in.

The first thing to be noticed is, thafc Cod numbers
His people exactly, and arranges them, once thus re-
cognised, around His tabernacle : sweet thought, to be
thus recognised and placed around God Himself ! But
here it had no reference to calling by faith, but to
families, and households, and tribes. That order was
carefully maintained when encamped at rest, or on
their march ; but it was the order of a nation and
its tribes. God dwelt there, but the unity of the
body, or of the Spirit — union in any sense had no place.

Three tribes on each side of the court kept the
tabernacle of Jehovah. Levi alone was excepted, in
order to be consecrated to the service of God : there-
fore the tribe of Levi encamped according to their
families immediately around the court. Closes, Aaron,
and the priests were placed opposite the entrance
whereby God was approached. The least things in the
word deserve to be noticed. Psalm Ixxx. is entirely
opened by the position of the tribes. The spirit of
the psahnist asks, in the last days of the desolation of
Israel, for God to lead them and to manifest His power
as He did when He led them through the wilderness ;
he asks for the power of His presence on the ark of
testimony, as God manifested it when it was said, at
the moment when Israel set forward, " Rise up, Jeho-
vah, and let thine enemies be scattered." Ephraim,
Benjamin, and Manas^eh were the three tribes nearest
the ark in the camp of Israel ; that is why it is said,
in verse 2 of the Psalm, " before Ephraim, Benjamin,
and Manasseh."

In the setting forward of the camp, the order given
was that the tabernacle, surrounded by the Levites,
should be in the midst of the tribes, as it was when

I.

THE BOOKS OF THE BIBLE.

the camp was at rest. (Chap. ii. 17.) It was in the
midst of them as of an army that was its guard, as
the rallying-point of worship and approach when the
camp was at rest. They kept the charge of the Lord.

In chapter x. we shall lind that another arrange-
ment took place as a matter of fact : of this, in its
place.

In chapter iii. we have the Levites set apart, accord-
in '>■ to the thoughts of God, for service. They are a
tig are of the church, or rather of the members of the
church in their service, even as the priests are the
hgure of Christians drawing near to the throne of
God, though both be a shadow, not a perfect image.

The Levites were firstfruits offered to God, for they
were instead of the firstborn in whom God had taken
Israel to Himself, when He smote the firstborn of the
Egyptians.

Thus it is that the church* is, as the firstfruits of the
creatures of God, holy to the Lord. The number of
the firstborn being greater than that of the Levites,,
those that were over were redeemed, as a sign that
they belonged to God, and the Levites became God's
possession for His service. (Vers. 12, 18.) It is the
same with regard to the church : it belongs wholly to
God to serve Him down here.

But, besides, the Levites were entirely given t-)
Aaron the high priest; for the service of the church,
or of its members, is wholly dependent on Christ in
the presence of God, and has no other object but that
which concerns Him, and that which is connected with,
and flows from the place and service which He Him-
self renders to God in the true tabernacle, carrying out
in service here the ends for which He is in the holy
place up there ; but directly connected with the sanc-

* I speak always of the church here in its individual members
as indicatinof the class of persona.

NUMBERS. 2 CI

tiiary — that is for u.s heaven, for we belong to heaven,
and our walk and all our service is referred to, and
characterised by our connection with it. Our conversa-
tion (living association) is in heaven ; we purify our-
selves as He is pure, and are called to walk worthy of
God, who has called to His own kingdom and glor}',
— worthy of the Lord unto all pleasing. Only, the ve' I
being rent, we are much more fully connected wiiii
that than the Levites were even in figure. The service
of the saints has no value (on the contrary, it is sin),
except as it is united to the priesthood (that is to
Christ on high, in the presence of God for us, with
whom we, indeed, are also associated in this nearness,
priests by grace) ; and hence all is accomplished in
direct reference to Him in that heavenly character.

In all its details, consequently, our service is abso-
lutely good for nothing, if it be not linked with our
communion with the Lord and with the priesthood of
Christ. Christ is " a Son over his own house." " There
are differences of administrations, but the same Lord."
The Holy Ghost gives the capacity and the gift for
.•■ervico ; but in the exercise of this capacity and of
this gift, we are the servants of Christ.

Thus, as regards our service, we have these three
principles: 1, we are redeemed, delivered from the
judgments, under which are the enemies of God, being
taken from the midst of those enemies ; 2, as a conse-
quence of this first fact, we belong absolutely to God ;
bought witli a price, we are no longer our own, but
God's, to glorify Him in our bodies which are His ; 8,
we are entirely given to Christ, who is the Head of
the house of God, the Priest, for the service of His
tabernacle. Blessed bondage, happy self-renunciation,
true deliverance from a world of sin ! Service is
rendered in dependence on Christ, and in the
communion of the Lord : it is linked to the priesthood
and flows from and is connected with Himself
II., III.

232 THE BOOKS OF THE BIBLE.

the place where He is, and with which He has con-
nected our hopes, our lives, and the affections of our
hearts. We serve from, and in view of that : "to pre-
sent every man perfect in Christ Jesus."

Service appears to be limited to the tabernacle, that
is, to be exercised in the midst of God's people and in
connection with their drawing near to God. For the
preaching of the gospel to those without made no part
of the Jewish system, which was the shadow, but not
the perfect image, of the present state of things. The
gospel is the expression of grace visiting sinners, to
effect their salvation, a love that goes actively out.
The institution of the Levites is here presented to us
in principle : we shall find, further on, their purifica-
tion and their consecration to God.

We may remark here, that with regard to that
which is most elevated in the calling of the church, all
her members are one. The priests, the high priest ex-
cepted, accomplished, all equally or together, the service
of the offerings to God. And so it is with the church ;
all its members equally draw near unto God, and are
in the same relationship with Him. (A priest acting
for another Israelite who brought an offering, or
who had sinned, represented rather Christ Himself.)

The order of the service of the Levites, on the other
hand, was according to the sovereignty of God, who put
each one in his place. Thus, in the service of the
church, the greatest differences are found, and each one
has his own place assigned him.

The same thing will likewise, I believe, take place
in the glory. (Compare Eph. iv. ; 1 Cor. xii.) All are
conformed to the likeness of the Son ; but as each has
been filled with the Holy Ghost for service, and thus
according to the counsels of God, they — to whom it is
given of the Father to sit on the right hand or on the
left — are over ten cities or five. All enter together
into the joy of their Lord. We are all brethren, having

NUMBERS. 233

only one Master. But the Master gives grace to each
according to His own will, according to the counsels of
God the Father. He who denies brotherly unity
denies the sole authority of the Master. He who
denies the diversity of services equally denies the
authority of the Master who disposes of His servants
as He pleases, and chooses them according to His
wisdom and His divine rights.

Next in order come the arrangements prescribed for
the carrying of the things which the tabernacle con-
tained, as well as their coverings, when the camp,
journeyed in the wilderness. I shall point out what
appears to be the typical meaning of these prescribed
ordinances. This is full of interest and of practical
importance.

After the instructions intended to teach us how it is
given to us to draw near God, the connection between
the manifestations of God in Christ, and our walk here
below, are for us what is most essential.

Now, this last subject is the one treated of in type,
in the arrangements made for the carriage of the chief
utensils destined for the service of God. When they
were in their place, while the camp rested, they were
uncovered. Those which were shut up within the
tabernacle had reference to heaven ; the altar and the
laver were outside, before coming to it.

In the wilderness, these utensils put on certain cha-
racters, one of them especially; but others also, in
certain cases. I consider them, therefore, as the mani-
festation of certain relationships existing between the
walk of the Christian, and various manifestations of
God in Christ.*

* I say the walk of the Christian, applying it to our con-
sciences ; but the expression is imperfect, for the subject seems
to me to embrace the life of Christ Himself upon earth, and
even, in some respects. His life in the time to come, but always
upon earth. They shew the relationship between the manifesta-
III., IV.

234 THE BOOKS OF THE BIBLE.

The ark of the covenant represented the throne of
God in heaven, the holiness and the justice which are
there manifested in God. It was first of all covered
with the veil of the humanity of Christ, such as He
was here below in His Person ; that is, that divine
holiness and righteousness have clothed themselves in
humanity. Over this were the badgers' skins.

We have seen, in these skins, that practical and
watchful holiness down here which keeps itself from
the evil to which we are liable in passing through
tlie wilderness. However, when there is an immediate
connection with what God is in heaven itself (and it
is thus that He Himself was manifested in Christ),
the entirely heavenly cliaracter, which results there-
from, manifests itself outside.

Hence, outside even the badgers' skins, there was a
covering wholly of blue. This was what appeared in
the wilderness. This is what took place with regard
to Christ : the ark, by the way, in the wilderness finds
no perfect antitype but Himself, considered in His
personal walk down here. Nevertheless, the walk of
the believer, in as far as it reaches towards this height,
has also its expression in this type.

After the ark comes the table of shewbread ; it was
a figure of Christ in the divine perfection of justice
and holiness, according to tlie power of the Eternal
Spirit, in connection with the perfection of human

tion of life here below, the forms and the characters it assumes,
and the sources of Hfe in the manifestation of God in Christ : a
subject of the deepest interest. The badgers' skins, and the
circumstances with which this book is occupied, still suppose
the walk to be in the wilderness. It is only when we abstract,
as to these circumstances, that we see the manifestation of
things to come. Thus faith, that of the thief on the cross for
example, saw, in Christ's suffering, the King, though all was
hidden. I have therefore alluded to it without fear. I only
present the idea contained in the type, without unfolding all the
consequences of it.

NUMBERS. 235

administration, which manifests itself in the number
twelve and in the loaves, of which the twelve tribes,
and the twelve apostles, were the expression. Here
the heavenly covering was placed immediately upon
the golden table ; the part properly divine put on the
heavenly character. Upon this covering were put the
utensils and the loaves, v^hich were covered over witli
a second covering of scarlet (that is, as it appears to
me, human glory and splendour).* This glory and
this- splendour were of God, but they were human.
Over all were the badgers' skins to preserve the whole
from evil. This external protection is always needful
for any one, save the Person of Christ. Christ was
assuredly sheltered from evil ; but it was in an
internal and deeper manner. That which was hea-
venly was seen in Him at the first glance by those who
had eyes to see : " the second man is the Lord from
heaven."

As regards us, we have within ourselves that which
is heavenly; but we must keep it carefully, with a
vigilance most decided, and commensurate with the
evil we are passing through, and from which it is oi
consequence we should keep ourselves. Therefore
Christ, in His relationship with the government of
the world in Israel in the age to come, will put on, in
principle, that which is here represented by the badgers'
skins, which, in the case of the ark, were inside. There
will be in Him the divine character, then the heavenly,
then the perfection of human government covered over
with the brightness of the glory. In His passage in

* It is the idea which has been suggested to me by the ex-
amination of all the passages in the word where scarlet is men-
tioned. Saul adorned the maidens of Israel with scarlet and
other delights. Babylon is clothed with scarlet. The colour of
the beast is scarlet. Scarlet was cast into the fire when the
leper, and he who was defiled bj'^ a dead body, were purified.
Scarlet is a very briUiant colour.

IV.

236 THE BOOKS OF THE BIBLE.

the wilderness, all this was guarded by a power which,
in the wisdom of God, repelled all evil. In the mani-
festation of the kingdom it will be in the judicial
exercise of power. But here we treat of the wilder-
ness. The principle is the same, the repelling of evil,
of all injury to the holy thing entrusted to be guarded;
only one is moral and spiritual power, the other judicial.
{See Ps. ci.)

Next to the table of shewbread came the candle-
stick, covered with a cloth of blue and badgers' skins.
It was the spiritual perfection of the light of the
Spirit ; that which covered it was simply heavenly,
with the covering of badgers' skins, the guard against
the injuries which the entiasted grace might receive
in the wilderness. All its utensils bore the same
character.

The altar of incense (spiritual intercession) was
covered in the same manner. I leave these to the
spiritual reflections of the reader, and the intelligence
of that which has been explained in its principles.
It was so with all that was contained in the holy
j)lace, for the sanctuary represented the heavenly
places.

With regard to the brazen altar it was different.
Its covering was a purple cloth, the royal colour. If
we suffer, we shall reign. There is a connection
between the cross and the crown upon the earth and
in heaven. Thus was it with Christ, the King of the
Jews, according to the superscription written on the
cross ; and the very throne of God was the answer to
Plis sufferings, inasmuch as He was the burnt-offering,
offered according to the power of the eternal Spirit
acting in man, according to the exigency of the divine
majesty.* But what was thus crowned was perfection

'^ The comparison of Psalms xix., xx., xxi., xxii. is, under
this point of view, most interesting. Psalm xix. contains testi-
monies of the creation and the law ; Psalm xx. presents Messiah

NUMBERS. 237

itself ; that which was being accomplished in man, ac-
cording to the energy of the eternal Spirit, was aLs i
divine ; so that the Lord could say, " Therefore dot! i
my Father love me, because I lay down my life, that 1
may take it again."

However, that which was divine in the act, was
divine in the sense of the eternal Spirit acting in man,
while the Godhead itself was the source of it, and on
that title it would claim the glory of the Godhead.
The circumstances of the death of Jesus were conse-
quent upon His humanity — a truth most precious to
us. He was crucified through weakness ; He was de-
livered into the hands of the Gentiles ; His throat was
dried up, whilst He waited on His God. He was per-
fect in all these things. They were manifested out-
wardly, seen of men : it was man. He who could look
within saw Him who through the eternal Spirit offered
Himself without spot to God.

Thus all that related to the service was placed on
purple; the altar was under this covering. The
badgers' skins here, as always, were spread over all.*

suffering, but externally, so that man can take an interest in
Him; Psalm xxi. Messiah exalted, ard, as a consequence, ven-
geance striking His enemies who had rejected Him ; Psalm xxii.
His sufferings as forsaken by God Himself. This is the expres-
sion of Christ alone, whilst in Psahiis xx., xxi. the Jewish
remnant were speaking of His outward sufferings. There is no
vengeance in connection with those sufferings consequent on
His being forsaken of God, for it was expiation ; there is nothing
but blessing, which the mouth of the Saviour announces, and to
which He Himself responded by praising in the midst of His
saints. This blessing will extend to the ends of the earth during
the millennium.

-- The laver is not among the things to which these commands
relate. The reason for this omission is apparent from the explana-
tion we have just given of these figures, and confirms this expla-
nation. The laver did not represent a manifestation of God, tlie
efficacy of which is reproduced in the christian life, or in the
glory of Christ ; but a means for the purification of man. These

IV.

238 THE BOOKS OF THE BIBLE.

Let us pursue the study of the book. Chapter v.
presents three things, in connection with the purity of
the camp, looked at as the dwelhng-place of God, and
in connection with our pilgrim passage through the
^\dlderness, which is the great subject of the Book of
Numbers ; a passage in which all is put to the test,
and in which the presence of God ungrieved in the
inidst of us is our only security, and guidance, and
strength.

Every defilement was to be purged out.

God took knowledge of the ^v rong done there against
a brother. If this be always true, it is the more so
Avhen applicMi to the wrong done to Him who has not
been ashann d to call us His brethren When the tres-
pass could not be recompensed to the person who had
suffered the wrong, or to his kinsman, it was due to
(jrod in the person of the priest, beside the sin-offering.
In God's camp no wrong could be committed without
amends being made for it.

Then comes the question of jealousy. If the faith-
fulness of Israel, the church, or an individual, to God
or to Christ, be questioned, there must be the trial of
it. It seems to me that the dust of the tabernacle was
the power of death in God's presence, fatal to the
natural man, but precious, as the death of sin, for him
who has life. The water is the power of the Holy
Ghost acting by the word on the conscience.

The power of the Holy Spirit judging thus (accord-
ing to the sentence of death against the flesh), the
state of unfaithfulness which was thought to be hidden
from the true husband of the people, makes the sii:
manifest, and brings down the chastening and the
curse upon the unfaithful one, and that evidently by
the just judgment of God. Drinking death, according ;•

directions here, only summarily entered ou, seem to me, it'
entered into with spiritual intelhgence, full of the deepest import
and interest.

NUMBERS 239

to the power of the Spirit, is life to the soul. "By
these things," says Hezekiah, "men live, and in all
these things is the life of the Spirit ;" even when they
are the ettect of chastening, which is not always neces-
sarily the case. But if any of the accursed things be
hidden — if there be unfaithfulness towards Jesus, un-
detected, it may be, by man, and God puts it to the
test; if we have allowed ourselves to be enticed by
liim who has the power of death, and the holy powei-
of God is occupied with death, and comes to deal witli
this power of the enemy — the concealed evil is laid
bare, the flesh is reached ; its rottenness and its power-
essness are made manifest, however fair its appear-
ances may be. But if we be free from unfaithfulness,
the result of the trial is only negative ; it shews that
the Spirit of holiness finds nothing to judge, when He
applies death according to the holiness of God.

In the offering without either oil or frankincense,
the woman is set before God, accordii^g to the judg-
ment of God displayed against sin, in His holiness
and majesty, when Christ was made sin for us. Sin
which is confessed has never that efiect ; for the con-
science is purified from it by Christ. The unfaithful-
ness here spoken of, is that of the lieart of Israel — oi'
the church to Christ. All these things apply, not to
the acceptance of the believer, or of the church as to
righteousness — that is treated of where drawing near
to God is in question — but to the judgment of our
ways in the wilderness journey, inasmuch as God is in
our midst.

The church would do well to consider how far she
has given herself to another. There are some, assured] y.
amongst its members who have not done it in heart.
If Christ did not discover the iniquity, and cause it to
be judged. He would be, so to speak, identified with
the iniquity of the bride, and thus defiled thereby
(ver. 31) : He will therefore surely do so. What is

V.

240 THE BOOKS OF THE BIBLE.

here said of the church may be erjually said of each
one of its members : remembering liere also, that the
question is one, not of salvation, but of the walk down
here, the walk in the wilderness being ever the subject
of this book.* Let us also observe that the soul, or
the church, can, in other respects, shew a zeal, an ex-
traordinary devotedness, which are indeed sincere,
whilst it falls into a fault which it conceals from itself
up to a certain point. But nothing can counterbalance
unfaithfulness to one's husband.

The Nazarite presents to us another character con-
nected with the walk of the Spirit down here — special
separation and devotedness to God. They separated
themselves unto Him. Christ is the perfect example
of this. The church ought to tread in His footsteps.
Cases of special call to devote oneself to the Lord come
under this class.

There were three things connected with this separa-
tion. The Nazarite was to drink no wine ; he was to
let his hair grow; and he was not to make himself
unclean for the dead. Wine designated the joy de-
rived from the pleasures of society, which rejoice the
heart of those who give themselves up to them. " Wine
which cheereth God and man." From the moment
Christ began His public service, He was separated from
nil that nature had its just part in. Invited witli
iLis disciples to a marriage, He says to His mother,
■ Woman, what have I to do with thee ?" But in fact
even His disciples knew Him " after the flesh."-f" His

* Looked at as a professing whole, or as an individual who
makes profession, there may be the discovery that there is
iiotliing real ; as the case has been in Israel according to the
llesh and will be also in the professing church. They have
been unfaithful to their husband.

t It is a striking fact that in no one case did His disciples
understand what He said when He expressed what was in His
heart. This was utter isolation.

NUMBERS. 241

intercourse with them was, as to the capacity of their
fellowship in it, on the ground of the presenting of
the kingdom then as come in the flesh.

As to this too, however, He must take His separate
and Nazarite character, and, true as His affection was
for His disciples, even in that human sphere where
He, who saw through weakness, delighted in the true
"excellent of the earth," the poor of the flock that
waited on Him, yet He must be separated from this
joy too. " I will not drink henceforth of this fruit of
the vine," says the Lord, "until that day when I shall
drink it new with you in my Father's kingdom." He
separated Himself indeed from that intercourse which,
miserable as even His own were, His love had led Him
to desire to have with them. He had said, " With
desire I have desired to eat this passover with you."
These natural affections were already denied, because
God's consecration was upon His head. " What have
I to do with thee ?" had already expressed this to His
mother. It is not that He had not the most tender
affection for her ; but now He was separated from
everything to be God's.*

Secondly, the Nazarite let his hair grow: it was
neglecting self in yielding oneself to the will of God,
renouncing one's dignity and rights as a man; for a
long head of hair marked, on the one hand, in a man,

* The difiference of these two phases of the Nazarite cha-
racter of Christ in His Hfe and in His death is not so great as
might appear. He was ever separated from hmnan joy as from
all evil — there was no honey as there was no leaven, a man of
sorrows and acquainted with grief as passing in holy love
through a world of sinners — His love driven back, and thus Him-
seK straitened and pent up : the atonement opened its sluices.
He is now, in fact, outwardly made separate from sinners.
The early rejection of His mother's claim in John has its
natural place in John, because in that Gospel He stands from
the beginning apart in His own Person, and the Jews are a
rejected people.

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242 THE BOOKS OF THE BIBLE.

the neglect of his person ; and on the other, subjection
— power on the head.* It was consecration to God
in the giving up of the joy, the dignity, and the
natural rights of man (man considered as the centre
of the affections proper to him), and that to be wholly
God's.

Man has his place as the representative and the
glory of God, and in that place he is encompassed by a
multitude of affections, joys, and rights, which have
their centre in himself. He can give up this place for
the special service of God, seeing that sin has entered
into all these things, which, far from being bad in
themselves, are, on the contrary, good in their proper
place. This Christ has done. Having made Himself
a Nazarite, He did not take His place as a man. His
rights as Son of man ; but, for the glory of God, He
made Himself completely subject ; He submitted to all
that that glory required. He identified Himself with
the godly remnant of the sinful people whom He had
loved, and became a stranger to His mother's children.
He did nothing that was not prescribed to Him ; He
lived by the word that proceeded out of the mouth of
God; He separated Himself from all the links of
human life to devote Himself to the glory, the service
of God, and obedience to Him. If He found, in the
love of His own, any consolation, which can only have
been very small and poor. He had to give up this also,
and with regard to this, as to everything else, become,
in His death, a complete Nazarite, alone in His separa-
tion to God. The church should have followed Him ;
but alas ! she has taken strong drink ; she has eaten
and drunk with the drunken, and has begun to smite
the servants of the house.

The believer may be called to deny himself, for the
precious service of his Saviour, in things which are not

* 1 Corinthians xi. 10,

NUMBERS. 243

bad in themselves. But this act is accomplished in-
wardly. " Her Nazarites were purer than snow," says
Jeremiah. Devotedness is inward. It is proper to
consider here to what those who fail in this separation
expose themselves.

If we have devoted ourselves to the Lord in a way
which is pleasing in His sight, enjoyment follows this
devotedness in the measure of the testimony which is
rendered to Him. God is with His servant according
to His call ; but it is a secret between His servant and
Himself, though the external effects are seen by others.
If we have failed in this separateness, we must begin
all afresh : divine influence and power in the work are
lost. There may be nothing amiss in other respects ;
we may arise to shake ourselves, like Samson, but we
have lost our strength without being aware of it.
God is no longer with us. The case of Samson is an
extreme but a solemn one ; for it may be that our
strength has placed us in the presence of evil, and
then, if God be with us. His magnificent glory mani-
fests itself ; but if not with us, the enemy has the sad
opportunity of glorying o\'er one long known as a
champion for God, and apparently over God Himself.
In this second alternative the inward secret, the true
strength of separation unto God, wap lost.

Let us beware, in ordinary things, of the first step
that would separate us from inward holiness, and that
separation of heart to Him which gives us His secret,
light from above on all that is around ; for the secret
of the Lord is with them that fear Him. If grace
has called us to separation for an extraordinary service
in anything whatever, let us keep ourselves from any
lack of obedience to the word of the cross, whereby
we are crucified to the world, sin, and the law.*

* These are the three things to which the cross is applied in
the Epistle to the Galatians.

VI.

244 THE BOOKS OF THE BIBLE.

Generally, the unfaithful Nazarite returns to his
separation, through the sacrifice of Christ ; he is con-
secrated anew to God.* But anything which brings us
into contact with sin produces its effect on our Nazarite-
ship. We lose the power attached to the communion
of God, and the special presence of the Spirit with us,
whatever be the measure in which this power was
gTanted to us, Alas ! the time which has preceded is
lost : we must begin again. It is great grace that all
privilege of serving God is not taken from us; but
though it be not, we suffer something from the efiects
of our unfaithfulness, when the power is restored unto
us. A blind Samson was obliged to kill himself in
killing his enemies. It belongs to us, in any case, im-
mediately to acknowledge our defilement, to go to
Christ, and not pretend to be Nazarites externally,
when we are not so in the eyes of God. Nothing is
more perilous than the service of God, when the con-
science is not pure : however, let us ever recollect that
we are under grace.

This separateness and this self-denial are not for ever.
Even Christ will not always be a Nazarite. He will
know fulness of joy with God and His own. He will
say, " Eat, 0 friends ; drink, yea, drink abundantly, O
beloved." It is by the alone power of the Spirit that
we are separated fiom that which is evil, and often
even from that which is natural, to be vessels of
service and enjoyment, a testimony to God in the
midst of evil. The time will come when, evil being
removed, we shall be able to gratify our nature, but it
will be a new one : a time in which the operation of
the power of the Holy Spirit will only produce joy,
and when everything surrounding us will be in com-
munion with us. Then Christ will take a place which

"!= It is not here his own conscience repui-ified as to guilt.
Tliat is never done. All through here it is not redemption, but
the walk of a professing people who have to say to God.

KUMBERS. 245

it was impossible for Him to take heretofore, although
He was ever the perfect sociable man, perfectly ac-
cessible to sinners because He was thoroughly sepa-
rated from them, and set apart for God inwardly,
and had denied Himself,* to live only by the words
of God.

Such is the life of God here below. That which
He has created cannot be bad. God forbid we should
think it ! Such an assertion is a sure sign of the latter
days. Christ could think about His mother with
tenderness, when the work of His soul on the cross
was done. But the Holy Spirit comes in as a power
foreign to this life, and takes up man to make him go
through it according to that power ; so that, the more
man is a stranger to it himself, the more he is able to
shew, and does indeed shew, sympathy to those who
are there according to God. Anything else is only
monkish. If we are truly free within, we can sympa-
thise with that which is outside ; if we are not so, we
shall become monks, with the vain hope of obtaining
this freedom.

Lastly, when the Nazarite vow was fulfilled, all the
sacrifices were ofiered, and the hair of the head of his
separation was burnt in the fire which consumed the
sacrifice of the peace-ofierings : a type of the full com-
munion which is the result of the sacrifice of Christ.
When, in the time fixed by God, the sacrifice of Christ
shall have obtained, in its effects, its full and entire
efficacy, the energising power of separation will merge
in the communion which will be the happy consequence
of this sacrifice. We are thankful to Imow that the

* Not of coTirse that there was any evil nature in Him to
deny as there is in us, but in will and nature where there was no
evil ; as *' Woman, what have I to do with thee ?" which I take
only as an example. On the cross when all was finished, He
carefully owned her. Honey could not be in a sacrifice any
more than leaven.

VI.

246 THE BOOKS OF THE BIBLE.

power of the Holy Spirit, now spent, in a great measure
in checking the lusts of the flesh, will then be wholly a
power of joy in God, and of communion with all that
will surround us.

Let us now speak of the ways of God when the
Nazarite vow is ended. Then the result of the work
of Christ will be produced ; all the varied efficacy of
His sacrifice will be acknowledged; His people will
enter into the communion of His joy ; wine will be
taken with joy. Jesus Himself awaits that time. I
believe this specially applies to His people here below,
to the Jewish remnant in the latter days. Their par-
taking of the Holy Ghost will be joy and delight.
Something similar, however, awaits us, but in a still
better way. So we have this joy by anticipation up
to a certain point ; for the Holy Spirit produces these
two things, the joy of communion, and separation in
loneliness for the service of God. It is a little what
the apostle means in these words to the Corinthians,
" Death worketh in us, but life in you." However,
it can always be said of all Christians, "I would to
God ye did reign, that we also might reign with you."

After having placed the people around Himself —
having counted them by name, having arranged the
service, cleansed the camp (which is distinct from the
cleansing of defiled individuals, a subject which belongs
to Leviticus), and shewn the true position of the de-
voted servant, a position which Israel might have
taken, and which Christ, true servant, set apart for
God, has taken — God ends by putting His blessing and
His name on the people. The blessing places them
under the keeping, the grace, and in the peace of Je-
hovah ; and effectively Jehovah first blessed them in a
general way ; then, in making His face to shine u] on
them, He caused them to enjoy His grace ; lastly, in
lifting up His countenance upon them. He gave them
the assurance of peace.

NUMBERS. 247

Here ends this part of the book. The camp, ar-
ranged according to God's order, is placed under His
blessing.* Thereupon the princes of the people offer
a free-will-offering to Jehovah, for the service of the
sanctuary and the dedication of the altar according to
the number of the tribes. This was done with a
common imderstanding, each offering the same, and as
to the wagons ; jointly not the service of the sanctuary,
but the united devotedness and free-will-offerings of
the people for the service and consecration of the altar
when the people came to God. It was done in tribes ;
they were Israel's gifts in the finitely perfect unity of
the twelve — none wanting in the orderly unity, and as
a whole as that completeness stood before God in that
day. Then we have the form of the communications
of Jehovah to Moses to instruct him in the way. We
see that it is in the tabernacle from between the
cherubim. It is not now a law to the people from
Sinai, a covenant, but the regulation of a people in
connection with God.

Chapter viii. speaks of the candlestick.f The lamps
were to make the light shine from it, and cause that
light to be diffused around and before it. This is the
case when that which is the vessel of the Holy Spirit
shines with the light of God. Whether it be Israel or
the church, it throws light before it. " Let your light
so shine before men, that they may see your good
works, and glorify your Father which is in heaven."

* Note, chapters v., vi. give the cleansing of the camp in every
way from impurity and wrong, and the consecration of the
Nazarite to God, and the blessing. Then comes the free-wiU-
offering. Pm-ity of the camp and personal separation to God
— hohness in its twofold character, negative cleansing, and
positive consecration to God. Then the free-will-offering. The
putting of the name follows the cleansing and consecration.

t The introduction of this type at this place shews how much
the order of the types, and their introduction in such or such a
place, refers to the things typified and to their moral order.

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248 THE BOOKS OF THE BIBLE.

It is because the profession of the Christian is clear
and unequivocal that men, seeing his good works, know
to whom to attribute them. The candlestick was of
pure gold only, beaten work ; it was properly divine, and
that only, God's light in the sanctuary. The twelve
loaves, connected with what was divine, were the
government of God in man; the table was of wood,
though overlaid with gold ; the number we have seen
as marking divine government, but in man, specially
true of Israel, but the testimony of God in light is
purely divine.

We have next the purification of the Levites and
their consecration to the service of Jehovah. This
prefigures the consecration of the members of the
church to God for service. The Levites were sprinkled,*
then shorn like the lepers, and their clothes washed, all
their manifested life purified according to the purifica-
tion of the sanctuary, their ways suited to the service
of God. After that the whole people laid their hands
upon them, and they laid theirs upon the sacrifices.
In the offerings which accompanied their consecration
there was no peace-offering, because it was a question

* The leper was washed, not merely sprinkled. He was out-
side the camp, wholly unclean before God. It was cleansing, not
consecration ; he had been, before the washing, brought under the
blood- sprinkling — the full abiding efficacy of Christ's work in
itself. Then he was washed with water, cleansed personally in
the power of the Spirit and word, according to that water that came
out of Christ's side. His clothes or outward demeanour were
even cleansed too, and all that could harbour defilement re-
moved. Here it was the consecration of those who, in an ordinary
sense were clean and within. The sprinkling was a sign calling
to remembrance consecration according to Christ's death, what
was fit for the sanctuary, bringing them into that conscious
separation to God's service ; and so their clothes, their outward
demeanour, were washed. It was all of the same nature — the
water — but with the leper it was the body of sin destroyed,
cleansing from it so as not to serve it. Here it was consecration
too.

NUMBERS. 249

of service and not of communion; but the sacrifices
which represented the efficacy of the atonement, and
the devotedness unto death of the Lord Jesus, were
offered, and characterised the ground and nature of
their service. They are the double character of the
death of Christ. The meat-offering was there also
with the burnt-offering ; all that constituted Christ as
an offering to God, glorifying God in death as regards
sin, bearing sins, and also in living perfection and
devotedness fully tried in the fire, were found. In the
application the sin-offering comes first.

The children of Levi belonged to Jehovah as His
redeemed, having been saved, when He judged sin,
and themselves offered as an offering to Jehovah. The
laying on of hands identified with the victim the
person who did so. If it were an offering for sin, the
offering was identified with the sinner in his sin ; if it
were a burnt-offering, the offerer was identified with
the value of the consecration to God's glory of the
victim in respect of sin. Romans xv. 16 is an allusion
to this consecration of the Levites, and considers the
church as thus offered to God from among the Gentiles.
The Israelites having also laid their hands upon the
Levites, the whole people were, so to speak, identified
in this consecration with them, as an offering made by
them to Jehovah, so that the Levites represented them
before Him.

We find here again, what we have already seen, that
the Levites were given to Aaron and his sons, as the
church is given to Christ, the true Priest and Son over
the house of God, to be used in the service of the
house. They were first offered by Israel to Jehovah for
His service by Aaron the priest (ver. 11); it was a wave-
offering (tenupha); that is, they were presented before
the Lord as consecrated to Him. Then (ver. 18) they
were set before Aaron and his sons, and so under their
hand given to the Lord, wholly given to Him instead of

VIII.

250 THE BOOKS OF THE BIBLE.

the firstborn. (Vers. 16-19.) How solemn and perfect is
the offering up of the servant of the Lord to Him, ac-
cording to the purification of the sanctuary and all the
value and true character of Christ's ofiering of Himself
to God, and the divine judgment of sin.* The pass-
over, the memorial of redemption, and in consequence
the symbol of the unityf of the people of God, as an
assembly redeemed by Him, is obligatory during the
journey through the wilderness. j Only God makes a
provision, in grace and forbearance, for those who were
not able to keep it according to His will, to whom it
had reference.

But these provisions of forbearance and grace kept
continually present the idea of a redeemed people and
one under the direct fatherly government of God.
Besides this we have the precious declaration that
God Himself conducted His people by His presence.
At His commandment they pitched ; at His command-
ment they journeyed. They kept the charge of Jeho-
vah, according to the commandment of Jehovah. God
grant that we, who have His Spirit, may thus be led
in all things, to stay or to go entirely under His im-
mediate direction ! If we are near God in His com-
munion, we shall be guided by His eye; if not, we
shall be guided by His external providence, as horses,
and mules, with bits and bridles, that we may not
stumble.

Chapter x. speaks of the silver trumpets which
served for calling the assembly of the people, and

* They served from 25 to 50, the first five years a kind of
noviciate, as after 50 they ministered, but were not charged
with the service.

t In Israel this unity was simply that of a people redeemed
together to the enjoyment of a common portion, not a body as
the church.

\ Yet those who had only wilderness character were not in a
condition to keep it. None born there were circumcised till
they came to Gilgal across the Jordan.

NUMBERS. 251

for the journeying of the camps, but which serve also
for other purposes. It was the testimony of God,
rendered publicly, with two chief ends in view; to
gather the people, and to make them journey. It is so
indeed, practically ; the testimony of God gathers His
people around Him, and makes them go forward. The
testimony of God was the sign of His intervention,
whilst, at the same time, its result was to produce it.
The priests who, in communion with their Head, were
to be in the intimacy of the thoughts of God, sounded
the trumpets when needed.

All was thus done according to communion with God
in His sanctuary. After the people were brought into
the land, if war arose, they sounded an alarm : they
proclaimed the testimony of God, without being afraid,
and God remembered His people aiid interfered. So
with us, we need never fear the attack of the enemy ;
instead of being frightened, let us give a faithful testi-
mony, in answer to which God has pledged Himself to
come in in power. Let us not fear : in nothing terrified
by our adversaries.

The trumpets were also used in the solemn feasts ;
for the testimony and the memorial of God constitute
the joy of His gathered people. Thus the whole people
in national unity and order, were assembled as the
camp where God was, and were to march in like order.
All was complete for the order of the people and the
service of Jehovah.

At length the people are called to take the first stage
of their journey. The order followed in the march
diff'ers from that which had been prescribed, in this,
that the tabernacle, with its curtains, went after the
first three tribes, that it might be set up to receive the
ark, which followed the second division. Still this
was merely a detail in the arrangements, to have all
ready when the ark arrived. But God appears in a
remarkable manner in grace, outside the whole order
IX., X.

252 THE BOOKS OF THE BIBLE.

He had prescribed ; for it is the ark itself which pre-
cedes the whole camp. Moses had asked a child of the
wilderness to be to them instead of eyes; but what
man does not care to do, God takes upon Himself. He
comes out of the place which He had taken in the
midst of the tribes, to be taken care of, so to speak,
and honoured there, and makes Himself, in some sort,
their servant, seeking a place where they might rest in
the trackless desert.

It was not in Canaan, but a place in the wilderness,
where the Lord went a three days' journey to seek a
rest for them. A beautiful picture of the tender and
precious grace of Him who, if He makes us pass
through the wilderness for our good, does not fail to be
there with us, and who takes care, in putting out His
sheep, to go befor^ them, and to solace them with His
love. Mighty leader of His people by the way. He is
their joy and their glory when He comes to rest in
their midst !

This closes the divinely instituted order of the camp
and the grace that led them through the wilderness.
Compare Psalm cxxxii. 8, where God at the close of
Israel's history (anticipating David) arises into His
rest. Psalm Ixviii. is God's intervention to establish
the rest.

We are now brought to turn our thoughts in another
direction — to see the conduct of the people in the wil-
derness ; and alas ! what is it except a history of un-
faithfulness and rebellion ? Let us add, however, that
it is also that of the forbearance and the grace of God.
it is an extremely humbling and instructive picture.
We shall briefly review the different forms of imbelief
which are here presented to us.

The first thing we find, after the sweet manifestation
of the love of God, is the murmuring of the people.
They complain of fatigue, where God is seeking a
resting-place for them. God chastens them. Humbled,

NUMBERS. 253

they cry unto Moses, and upon his intercession the
chastening is removed ; but their heart remains alien-
ated from the Lord, and, seduced by the mixed multi-
tude who accompanied them, and to whom Canaan was
not a land of promise, they get wearied with the
manna. How often does Christ, the bread of life, not
suffice a heart not in communion with God ! The heart
seeks elsewhere for its nourishment; it wants some-
thing else ; it remembers what the flesh used to enjoy
in the world, whilst it forgets the bondage in which it
was held. It knows no more the power of the word —
" he that cometh to me shall never hunger."

God grants the people the object of their desires :
instead of being ashamed when they see that God is
equally able to satisfy them in the wilderness, they
greedily gather the quails, and the wrath of God falls
upon this wicked people.

Moses, wearied of them as of a heavy burden, com-
plains, in his turn, of his glorious position. God re-
lieves him of the weight of his charge, but not without
upbraiding him; and He adjoins seventy persons to
him to help him in bearing it. The Spirit of God acts
in two of them, though they do not present themselves
to receive it where Moses w^as : they prophesy in the
camp. Joshua, jealous of the glory of his master,
wishes them to be silenced. But if Moses,* unable to
bear the weight of his glory, has been obliged to share
it with others, and, up to a certain point, lose part of
it, he shews at least, in this circumstance, the depth of

* Eemark here the difference even in the blessed apostle's
faith, comparing chapter xi. 12 liere and Galatians iv. 19 : see
also 2 Corinthians xi. 28. It is possible that this failure of Moses
under the pressure of the weight of the people, giving occasion
to the prophesying in the camp, was the occasion also of the
rising up of Miriam and Aaron against him. At any rate God
maintained the authority of His servant, who, as to himself,
held his ground by unfeigned meekness, and leaving all that
concerned himself to God.

XI.

254 THE BOOKS OF THE BIBLE.

the grace that was in him. He does not envy those
who prophesy in the camp. " Would God," he says,
** that all were prophets !"

There is something very beautiful in the spirit which
animated this servant of God. Finally, whatever may
be God's arrangements, He is sovereign in the dispensa-
tions of His Spirit.

After that (for what form will not rebellion assume ?)
Miriam and Aaron speak against Moses. It is the
prophetess and the priest (one who has the word from
God and access to God, the twofold character of the
people of God), who rise up against him who is king
in Jeshurun, with whom God speaks as unto His
friend. In this Moses is in all respects a type of
Christ, who stands personally outside the rights which
grace has conferred upon the people. Faithful in all
the house of God, he enjoys close intercourse with
Him. Miriam and Aaron ought to have been afraid.
The excuse of the two rebels was, that Moses had taken
an Ethiopian woman — a blessed sign for us of the
sovereignty of grace which has introduced into the
blessing of Christ those who had no right or title to
it. The people of God, whatever their privileges,
ought to have recognised this sovereignty. Israel
would not, and was smitten with leprosy. It is, how-
ever, in their character of witness or prophet that they
suffer this chastening.

Aaron resumes his place of intercessor, and speaks
humbly to Moses (a figure, I think, of the humiliation
of Israel, grounded on the value of the intercession of
Christ, identifying Himself with the position of the
people). God's answer is, that Miriam should be
humbled and chastened, shut out, for a time, from
intercourse with Him, then restored to favour again.
The people wait for her restoration. Let us remember
that the Lord here recalls this fact, that the most
glorious position for Moses was that when he was

NUMBERS. 255

separated from the people — when he pitched his tent
without the camp, and called it the tabernacle of the
congregation or meeting. The people had but too
much forgotten this. When the members of the church
also, in the thought of making themselves spiritual, take
advantage of their glory and position as prophets and
priests (characters which do indeed belong to them),
to disown the rights of Christ, as king in Jeshurun,
having authority over the house of God, there is
room for considering whether they are not guilty of
the rebellion here spoken of. For my part, I believe
they are.

Next, the pleasant land is despised. I shall here call
the attention of the reader to some points mentioned on
this subject in other parts of the Bible.*

Jehovah has brought the people to the borders of
the land ; Moses tells them to go up. The people pro-
pose sending spies ; Moses consents. It seems that they
had God's sanction, for they went according to the word
of the Lord. But this request was prompted by the
weakness and unbelief of the people. There are many
things commanded of God, and which we are bound to
do as soon as they are the object of a command from
Him, in the result of which His ways are displayed,
which, however, are only owing to our lack of faith.
The consequence of it is, that the result abundantly
confirms the faith of the faithful, of the remnant ; but
unbelief reaps what it has sown. So it is in this case.
First, the report brought to Moses is in a right spirit ;
but the difficulties immediately present themselves,
and unbelief measures them with man, instead of with
God. Then the witnesses draw their words from the
people's feeling, and express a judgment founded on
their unbelief.

Having thus entirely departed in heart from the

* See Deuteronomy i. 20-23.
XIL, XIII.

256 THE BOOKS OF THE BIBLE.

Lord, and fallen into the current of the unbelief of
the people, through their own, they belie the convictions
they had formed when enjoying the sight of the good-
ness of Jehovah, and come to declare that the land
even is bad, and end with justifying themselves by
complaining of God. For now it is no longer Moses
who has brought them here, it is God Himself ; they
accuse Him of it. Moreover, they cannot contain their
rage against those whose faithf id testimony condemns
their unbelief.

How often is this the case, that the difficulties which
draw out the unbelief of the heart lead to speak evil
of the position to which we have been divinely called,
and of which once we had tasted the blessedness ! All
flowed from forgetfulness of God. Was He a grass-
hopper, in comparison with the sons of Anak ? What
matter if walls were high, if they fell down at the
blowing of a ram's horn ? But now God Himself
interferes. They will be dealt with according to their
faith ; they shall perish in the wilderness, according to
their wish. The faithful ones and the children will
alone be brought into the land ; but not without under-
going, in their march, the consequences of the unbelief
of the mass. However, other hopes and other consola-
tions will be their portion.

The effect of the intercession of Moses is to obtain
from God that the people should be spared ; but this is
His declaration — He will be glorified in judgment over
a rebellious people who despise the promises, and the
earth shall thus he filled with His glory. Moses here
appeals to the revelation of the name of Jehovah, on
which footing He governs the people, and not to the
promises made to the fathers ; and the answer he re-
ceives is in keeping with that name. Caleb prefigures
the faithful remnant ; Joshua is not named (ver. 24),
for he represents Christ introducing the people into
the land of promise.

NUMBERS. 257

At the end of the forty years Caleb was obliged to
subdue, name for name, the same persons who had
filled the souls of the spies wHih terror. Unbeliei,
when in spite of it we are to enjoy the effects of the
promise, does not make us escape the difiiculties. In
fine, when we have judged the folly of unbelief, and
we see the consequences of it, it is of no avail, because
of these last, to undertake a work. God is not with
us; and, if we persist in going up, we shall find the
enemy such as our unbelief has pictured him to us.

After all this unbelief of the people, when God had
declared that the earth should be filled with His glory,
by the cutting off of the rebellious congregation, and
when one might have supposed they had forfeited the
land for ever, it is perfectly beautiful, in chapter xv.,
to see the Lord returning into the perfect rest of His
fore-ordained counsels, and of His immutable being,
and giving instructions relative to the time when the
people shall have entered the land He has given them.
It speaks of the offerings of righteousness they are in-
vited to bring to Him of their free-will, and of the
wine of joy which was to accompany these offerings ;
and as this is grace, the love of God reaches out beyond
Israel, and, bringing the stranger near to His people,
He makes one law for both. The firstfruits belong to
Him. The sins of ignorance are forgiven by means of
the sacrifice required by the perfectness of the ways
of God. The sin committed presumptuously alone
brings destruction. God orders them to put upon the
fringe of the borders of their garments a riband of
blue, that they may remember His commandments,
and be kept from that which would render them pro-
fane. The heavenly principle must enter into the
minutest details of life, even into those that are nearest
to the earth, if we wish to escape the serious evils
which bring down the judgment of God. The intro-
duction of the stranger in this chapter is of the highest
VOL. I. XIV., XV. S

258 THE BOOKS OF THE BIBLE.

interest, as a testimony to grace. But we have not,
as yet, seen the final apostasy which brings down the
judgment at the very moment when it is accomplished.

Chapter xvi. contains the open rebellion against
Moses of Dathan and Abiram, but especially the pre-
tension of the ministry in Israel to arrogate priest-
hood to itself. Some of the chiefs of the people were
indeed parties in this rebellion, and for a moment all
the people, but too well prepared, were led away by
the ambition of a man who discharged the functions of
the ministry. The New Testament calls it " the gain-
saying of Core;" he is the first addressed by Moses;
and the main point of the sin, as Moses insists on it,
was this taking too much upon them by the sons of
Levi. He drew others in by flattering them, but to
the assumption of official priesthood. Dathan and
Abiram's was a side question of Moses's authority, of
the word of God by him, and the judgment was a
thing apart. But this claim of priesthood by the
ministry is identified with open rebellion against God
in the authority of His word as borne by Moses. It
is not, however, the corruption of ministry in teach-
ing error itself, as the distinction made by Jude
shews us.

In Cain we see natural wickedness ; in Balaam, who
taught error for a reward, religious corruption in teach-
ing ; in Core, the gainsaying which brings destruction.
Let us remember that Jude treats of the results, and
the end reserved to the corruption and the corrupters
of Christianity. The gainsaying of Core is a revolt
against the authority of Christ, and the distinctive
character* of His priesthood: a revolt excited by a
man, who, occupying the position of a minister, pre-

* It is ecclesiastical evil ; but as regards the rebellion, the evil
went farther. It was the pretension of ministry to be priesthood.
That is the evil pointed out by Moses, though Core brought others
near also. (Vers. 8-10.)

NUMBERS. 259

tends that he is a priest, and sets aside in doing so the
only true heavenly priesthood of Christ.

Reuben was the eldest son of Israel, and Core was of
the most favoured family among the Levites. The tribe
of Reuben and the family of Core were near each other
in the camp ; but nothing of this is apparent in the
motives which led them to act.

In a word, it was open rebellion and audacity pre-
senting itself before God Himself. God soon put an
end to their pretensions, for " Who hath hardened him-
self against him and hath prospered ?" Moses appeals
to Him. Dathan and Abiram take advantage of the
effect of the unbelief of the assembly, who might have
been in Canaan already, to throw the blame of it upon
Moses. As to Core, Moses announces that God will
shew who is holy and whom He has chosen. Core and
the two hundred and fifty princes of the assembly are
consumed ; Dathan, Abiram, and theirs swallowed up.
But the spirit of rebellion had laid hold of the whole
assembly. On the morrow they murmur against
Moses and Aaron, saying : " Ye have killed the people
of the Lord" — a convenient name to aggrandise them-
selves. Now, the priesthood and the intercession of Aaron
are made evident. Aaron, with a censer, stands be-
tween the dead and the living, and the plague is stayed.

We shall see the importance of this last remark in
what follows, and what is the principle on which alone,
considering sins and the flesh, God can bring His
people through the wilderness. There that priesthood
is needed which Core had despised ; but it is by priest-
hood alone that man can get through the wilderness
with God.* Moses, in replying to Core, declares that
God will shew whom He had chosen for this end ; and

* There is no question here of union with Christ (it was yet
the hidden mystery), nor even of being sons ; it is the passage
of pilgrims through the wilderness. In this character we are
viewed as apart from Christ, as in Hebrews. I add here that

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2|^0 THE BOOKS OF THE BIBLE.

this He soon does in fact. Moses, vexed at the contempt
and the injustice of Dathan and Abiram, appeals to
the justice and the judgment of God. God intervenes
by a judgment of pure destruction. But the glory
and the house of God are at stake, when the question
is, By whom is He to be approached ? Now, authority
is insufficient to conduct such as we are through the
wilderness. The flesh is rebellious, and the last re-
source of authority is destruction. But this does not
lead a people to a good end for the glory of God, though
He is therein glorified in righteousness.

Moses, then, in that character of authority which
strikes in righteousness, is powerless as regards bring-
ing the people into Canaan. It is priesthood, which
the rebellion had so despised, which is invested with
authority over His rebellious people. It is Christ the
priest, in His grace and goodness, who leads us through
the wilderness. This is the conclusion we come to at
the end of the narrative we have of the journeying of
the people of God.

From chapter xvii. to xx. this subject is set forth
with the circumstances relative to it. First, the
authority of Aaron is established by signs shewn by
the power of God, in his rod, put tvith the others near
God — the source of all authority. The power of life
and blessing displays itself with a rapidity which
makes manifest the presence of God. The buds, the
flowers, and the fruit grow on dry wood. Priesthood,
living and victorious over death, through divine
efficacy,* must lead the people; God's authority is
entrusted to it.

we get a difference between priesthood and advocacy. (Heb.
and John.) In Hebrews it is priesthood for mercy, and grace
to help in time of need; advocacy is to restore communion
when we have sinned.

"^ That is grace ; righteous judgment could destroy, but not
bring through ; grace alone can.

NUMBERS. 261

The carnal people, always astray, bold just before in
the presence of the majesty of God, are afraid of His
presence now that His grace manifests itself, and say
that they cannot draw near Him. This opens the way
for still deeper views on the place that priesthood holds
in general.

In chapter xviii. the place of priesthood is clearly
defined, as well as that of the Levites. The priests
alone draw near to the holy place; they alone are
allowed this intimacy with God. But, in consequence
of their position, there are sins, iniquities which they
are called to bear, as an effect of this proximity, which
would not be remarked among those who are outside.
That which is unbecoming the presence and the sanc-
tuary of God does not become His priests. They bear
the iniquity of the holy place. If the people disobeyed
the law, doubtless they were punished ; but that which
defiled the sanctuary fell upon Aaron and his sons.
What, then, is the measure of holiness given to the
children of God — alone true priests ? It is the purifica-
tion of the sanctuary itself, not what is fit for man,
but what is fit for God. The service of the Levites,
and the Levites themselves were given as a gift to the
priests. Priesthood also was a pure gift to Aaron and
his sons. Because of the anointing, the most holy
things were given them to eat, which was a special
privilege of the priests. The same thing is true with
regard to us.

Whatever is precious in the offering of Christ, in
every point of view — in His life and in His death;
in that bread come down from heaven, contemplated in
His life of devotedness and grace here below ; and in
His death for us — all is the food and nourishment of
our souls, in that communion with God in which we
ourselves are kept in our priesthood. The priests alone
ate the holy things, and they ate them in a holy place.
It is only in the sense of the presence of God, and
XVII., xvm.

THE BOOKS OF THE BIBLE.

under the efficacy of that oil which is not poured on

flesh, that we can truly realise what is precious in the
work of Christ.

Verse 10 presents something very remarkable ; for
what is here said, and nowhere else, is that they were to
eat them in the most holy place, the holy of holies.
There is no difficulty in the terms. I have sometimes
thought that it might mean, from among the most holy
things ; but if it be not that, the meaning is then in the
holy of holies, and only relates to the antitype. That is,
it is only in the presence and before the throne of the
sovereign God Himself that we can really feed on that
precious food. Historically the priests were not there ;
being in the sanctuary of God, they were accounted as
being there.

There were things which, though truly belonging to
the priestly family, were not properly eaten in the
priestly character, such as the heave-offerings, the
wave-oflTerings; the daughters ate of them as well as
the sons : all that were clean in the house could par-
take of them. Thus, in the joys of the children of God,
there are some that belong to them as a family. We
enjoy our blessings and all that is offered by man to
God. It is a joy for the soul.

All that the Spirit of Christ works to the glory of
God, even in His members, and still more what He has
done in Christ Himself, is the food of the soul of the
household of God, and strengthens them. Do not our
souls enjoy those firstfruits, the best of the new wine
and the wheat — the firstfruits of that noble harvest of
God, the produce of His seed on the soil of His elec-
tion ? Yes, we enjoy them in thinking of them. But
the sin-offering, the trespass-offerings, the meat-offer-
ings, all that in which we share in spirit in the deep
work of Christ, is only eaten in the character and the
spirit of a priest.

We must, according to the efficacy of this work of

NUMBERS. 263

Christ, enter into the spirit in which He presents Him-
self after His sacrifice, moved by His perfect love, in
the presence of the Most High — enter into the senti-
ments of love, of devotedness in the consciousness of
the holiness of God ; in a word, into the feelings with
which He presents Himself as a priest before Him,
in order to connect, by love and the eflacacy of His
ofTering, the holiness of God, with the blessing of him
who has sinned — to realise that which is precious in
Christ in that work, to share in it (for so it is) in
grace. And, eftectively, that only takes place in the
most holy place, in the presence of God, where He
appears for us.

In fine, whether the joys of the family of God's
house, or this holy participation in spirit in the work
of Christ, all we have just been speaking about be-
longs to the priesthood. Even the Levites were to
recognise in all that God gave them as strangers in
the land of promise, the rights and the authority of
the priests.

Now, if we make the distinction between the two,
all believers are priests ; ministers, in their capacity of
ministers, are only Levites. Their service (besides that
which is towards the world, a character which the dis-
pensation did not bear, and which, therefore, is not the
subject here) is to minister to the priestly joy and
service of the saints with God. Our service will meet
with reward in heaven, our priestly place will be near-
ness to God and joy in Him.

It is evident that partaking in spirit (to partake in
it in reality is of course impossible) in the sacrifice of
Christ for sin, in eating of it as a priest, is a very holy
thing, a privilege enjoyed in a very holy place ; every-
thing is specially holiness here.

But if, on the one hand, priesthood must lead the
people through the wilderness, and if Moses's rod of
authority cannot do this, if it can only smite ; on the
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264 THE BOOKS OP THE BIBLE.

other, there must be a provision connected with it fof
removing the defilements taking place during the
journey, that the communion of the people with Grod
may not be interrupted. That is the reason why the
sacrifice of the heifer is placed here, apart from all the
others, because it was prescribed in order to meet the
defilements of the wilderness.

But if the consideration of Christ (even though it
be Christ offered for sin, and the participation in His
priestly work, in connection with that sacrifice) was a
most holy thing realised in the communion of the most
holy place ; being occupied with that sin, even in a
brother, and that to purify him, defiled even those who
were not guilty of it.

These are the subjects of chapter xix. What follows
is the ordinance given on this occasion. To touch a
dead body was indeed being defiled with sin ; for sin
is here considered under the point of view of defile-
ment which precluded the entrance into the court of
the tabernacle. Christ is presented in the red heifer
as unspotted by sin, and as never having borne the
yoke of it either; but He is led forth without the
camp, as being wholly a sacrifice for sin. The priest
who brought the heifer did not kill it; but it was
killed in his presence. He was there to take know-
ledge of the deed.

The death of Christ is never the act of priesthood.
The heifer was completely burned without the camp,
even its blood, except that which was sprinkled directly
before the tabernacle of the congregation, that is, where
the people were to meet God. There the blood was
sprinkled seven times (because it was there that God
met with His people), a perfect testimony in the eyes
of God to the atonement made for sin. They had access
there according to the value of this blood.

The priest threw into the fire cedar- wood, hyssop,
and scarlet (that is, all that was of man, and his

NUMBERS. 265

human glory in the world). " From the cedar down
to the hyssop," is the expression of nature from her
highest elevation to her lowest depth. Scarlet is ex-
ternal glory (the world, if you please). The whole was
burned in the fire which consumed Christ, the sacri-
fice for sin.

Then, if anybody contracted defilement, though it
were merely through neglect, in whatever way it might
be, God took account of the defilement. And this is
a solemn and important fact: God provides for cleansing,
but in no case can tolerate anything in His presence
unsuited to it. It might seem hard in an inevitable
case, as one dying suddenly in the tent. But it was to
shew that for His presence God judges of what is
suited to His presence. The man was defiled and he
could not go into God's tabernacle.

To cleanse the defiled person, they took some
running water, into which they put the ashes of the
heifer, and the man was sprinkled on the third and on
the seventh days ; then he was clean : signifying that
the Spirit of God, without applying anew the blood to
the soul (that in the type had been sprinkled once for
all when the people met God), takes the sufferings of
Christ (the proof that sin and all that is of the natural
man and of the world have been consumed for us in
His expiatory death), and applies them to it.

It is the proof, the intimate conviction, that nothing
is nor can be imputed. It was in this respect wholly
done away in the sacrifice, whose ashes (the witness
that it was consumed) are now applied. But it pro-
duces upon the heart the deeply painful conviction
that it has got defiled, notwithstanding redemption,
and by the sins for which Christ has suffered in ac-
complishing it. We have found our will and pleasure,
if only for a moment, in what was the cause of His
pain ; and this in the face of His sufferings for sin, but,
alas ! in f orgetfulness of them — even for that sin the

XIX.

266 THE BOOKS OF THE BIBLE.

motions of which we yield to so lightly now : a feeling
much deeper than that of having sins imputed. For
it is in reality the new man, in his best feelings, who
judges by the Spirit and according to God, and who
takes knowledge of the sufferings of Christ and of sin,
as seen in Him on the cross.

The first feeling is bitterness, although without the
thought of imputation — ^bitterness, precisely because
there is no imputation, and that we have sinned against
love as well as against holiness, and that we must
submit to that conviction. But lastly (and it seems to
me it is the reason why there was the second sprink-
ling), it is the consciousness of that love, and of the
deep grace of Jesus, and the joy of being perfectly
clean, through the work of that love. The first part
of the cleansing was the sense of the horror of sinning
against grace ; the second, the mind quite cleared from
it by the abounding of grace over the sin.

We may remark that, as it is merely the needed
purifying for the way, nothing else is noticed; no
sacrifices, as in the case of the leper. There it was
drawing nigh to God, according to the value of Christ's
work, when cleansed from sin. Here it is the practical
restoration of the soul inwardly. There is no sprink-
ling with blood : the purifying is by water, Christ's
death being fully brought in in its power by the Holy
Ghost. The details shew the exactness of God, as to
these defilements, though He cleanses us from them.
They shew also that any one who has to do with
the sin of another, though it be in the way of duty
to cleanse it, is defiled ; not as the guilty person, it
is true, but we cannot touch sin without being de-
filed. The value of grace and of priesthood is also
made evident.

Miriam the prophetess dies ; this character of testi-
mony is closed. Israel grows old, so to speak, in the
wilderness ; and the voice which sang songs of triumph

NUMBERS. 267

in coming up from the depths of the Red Sea is silent
in the tomb. Also they lacked water. The journey-
was still prolonged. The resources were far from in-
creasing ; on the contrary, what there had been of joy
and testimony was vanishing. They gather themselves
together against Moses and against Aaron. God directs
them to the provision He had made against murmur-
ings. If we have just witnessed His holiness, we see
now His resources and His blessing.

" Take the rod" says God — He knows of no other
now — " and speak unto the rock, and it shall give forth
its water." There is nothing to be done but to shew
the sign of grace (of priesthood intervening on the
part of God in the grace with which He has clothed
His authority), and to speak the word, and the wants
of the people shall be immediately supplied. It was
not precisely, that grace which had followed the people
from the Red Sea to Sinai ; nor was it, either, authority
punishing sin ; but it was grace taking priestly know-
ledge of sin and wants ; restoring from the defilements
of the one, and obtaining all that met the others.

But Moses, whilst taking the rod according to the
commandment of God, soured by the rebellion of the
people, thinks of his authority and their rebellion ; he
does not apprehend the counsels of grace, and speaks
unadvisedly: "Must we fetch you water out of this
rock ?" Before, it was, " What are we that ye murmur
against us ?" The rebellion of the people and the con-
tempt of his authority have got a firmer hold on his
mind than the intelligence of the grace of God; "he
smites the rock with his rod." The first time this
must needs have been done. Christ needs to have
been smitten, that water might come out, in the behalf
of His people ; but there can be no repetition of this
smiting.

Now under the priesthood we have only to speak
according to the living power of this priesthood, which

XIX., XX.

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God has established, and there is an answer in grace to
all our wants. The fruit and the blossom would be
spoiled, if I may so speak, by smiting with it. It is
not the thought presented in it. Moses did not sanctify
God ; he did not sufficiently value the character which
God had assumed ; he did not respect God in the posi-
tion He had deigned to take ; but God sanctified Him-
self the more, by acting in grace and quenching the
thirst of the people in spite of this. Moses glorified
himself, and before God he was abased. He did not
know how to abandon the position he had been placed
in, to have sympathy with the thoughts of the abound-
ing, sovereign, and good grace of his God, which sur-
passed in compassion the justice and authority under
which He had placed His people. God, however, does
not forsake His poor servant. How insignificant we
are in comparison with His grace ! The grace of priest-
hood can alone bring such a people as we are through
the wilderness.*

But the wandering of Israel is drawing towards its
close ; and we now come to the enemies who oppose
its ending, and the entering of the people into the
desired land, that land of promise, so long sought
after. Edom, full of jealousy, will not let the way be
shortened ; Israel turns away from him. There are
people who oppose us, and from whom it is right to
turn away, on account of some external relation exist-
ing between them and ourselves, though they are
animated with an implacable hatred : we must know
how to discern them. God will judge them in His own
time ; our hand must not be upon them. As to the

* This is the character of the Epistle to the Hebrews : per-
fectness through Christ's offering as to conscience ; but going
through the wilderness, and so constant dependence but infallible
faithfulness in Him on whom we depend. The mediatorial cha-
racter of this is priesthood, consequent upon our sins being put
away.

NUMBERS. 269

enemies of God, they must be our enemies ; where the
power o£ the enemy is evident, it is God's war. But
we meet in the way with those who are descended
from the sources of promise, although after the flesh,
and who are characterised by the flesh ; we leave them
to God : it is His prerogative to judge of them. The
occasion for war is not apparent; it would not be
legitimate for the people. Now Aaron also departs.
Service in the end takes another character.*

The question is not here to conduct the people with
patience through the wilderness, where the flesh mani-
fested itself ; but there are enemies and difficulties to
be met; for there are difficulties distinct from the
conduct and the patience of life. The Israelites fight
with the Canaanites in the south, though they have

* With his death the wilderness history closes. Provision for
defilement on the way had been given. Moses clings to law, and
does not avail himself of Aaron's rod (priesthood grace), and on
this footing cannot take the people into the land. We have this
order in this transition period : provision for defilement on the
way (chap, xix.) ; the priesthood given up, and so no entrance
into the land ; then the perpetual hatred of the elder brother,
the outward fleshly descendant of the risen man in relentless
opposition to the called people. Aaron dies, and wilderness
grace closes ; the power of Satan overcome, and through weari-
ness (their own fault and want of faith) the deadliness of sin
comes in, and the great remedy ; Arad's power being resisted is
destroyed. But fi-om chapter xxi. 4, it is the state of the soul,
the heart gone back to Egypt; Christ (the manna) is despised. The
power of the enemy when they were faithful was nothing. Un-
faithfulness, murmuring against God, brings them into the sting
of death. If they despise the bread of life, they get the fatal
sting of death in judgment. There was healing' by the look of
faith on Christ lifted up for us. This is not priesthood for the
journey, but an absolute remedy for death by sin. It is in
general what God is for the people outside wilderness care.
Then the refreshings of the Spirit and word — the digged well. We
have, further, victorious power over all their enemies, though
outside Jordan and uncircumcised. It is God for His people in
spite of their imperfect state ; closing with theu' hill justification.
character, and blessing as in God's mind.
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270 THE BOOKS OF THE BIBLE.

not got into the land. But the king of the Canaanites
has been informed of their coming by the presence of
the spies. This was another fruit of the want of bold-
ness of faith which had caused them to be sent. How
little we gain by the prudence of unbelief ! It gives
occasion to the power and attacks of the enemy.

However, though these enemies seem to prevail at
first when Israel allow themselves to be attacked, when
the Israelites are ready utterly to destroy them God
delivers them up to them. Take notice of this. But
the people, wearied, murmur again, for the way was
long. They were fighting with the Canaanites with-
out yet possessing the land; the question was only
about destroying their power and yet possessing
nothing. It was the power of evil and that only, and
resisted and put down as such. It was for God's sake
and His glory only. On their murmurs God interferes
and makes them feel all the power of the enemy, the
old serpent. Christ made sin for us is the only per-
fectly efficacious remedy. The mere sight of that
wonder procures healing, for the efficacy is in the
thins: itself before God. Faith sees Christ made sin
for us.

The question is not here about leading the people,
but of answering the judgment of God, either final or
in the way of chastening, and the power of the enemy
against us in the face of that judgment, and even as
the effect of that judgment. In such a case the ques-
tion is between our souls and God ; it is a question of
death, or simply of the death of Jesus. We must
submit to that, as being In an irremediable condition,
and, submitting to God's righteousness, look to His
ordinance — that is, to Christ lifted up for us.

Next, Israel goes forward, but they are not yet in
the land. God relieves and refreshes them of His own
free grace, without their murmuring. He gathers the
people. Israel celebrates anew, close by the land, the

NUMBERS. 271

wells which are found in the wilderness. They can
now say themselves, " Spring up, 0 well ;" no more
rock to smite, no more murmurings near the land.
Life at the end of their course is no longer the ques-
tion; it is salvation from the deadly wound of the
serpent. They are healed ; they walk and drink with
joy and songs of praise. They dug — for their activity
displayed itself in the presence of the grace of God —
and the water sprang up in the wilderness.

We meet with people with whom we do not wish to
have war, but they will not let us pass peaceably. Our
warfare is with the possessors of our inheritance be-
yond Jordan. If we are attacked, we must defend
ourselves; but we are not to be aggressors. Israel
wishes to pass quietly through the land of the Amor-
ites ; but these will not allow it, and they suffer the
consequences of the war they had sought against the
people of God. Israel takes their cities, and begins
already on this side Jordan to realise, as if beforehand,
the possession of the promise.

Moab also opposes in vain. Now they are in the
plains of Moab, having only Jordan between them and
the land of their rest. But had they a right to enter
there ? If the enemy cannot oppose by force, he will
try another way, by putting under the curse the people
who well deserved it.

Balak sends for Balaam. The grand question in this
touching scene is this, " Can Satan succeed in cursing
the people of God, so as to prevent their entrance into
the land of promise ?" * It is not merely a question of

* It is of the highest interest to see the special character of
this prophecy.

It is God who, of His own will, interferes to take the part of
His people against the enemy, and that even without their
knowing it, or asking for it. It is not, as ahnost all prophecies
are, an appeal to the conscience of the people, accompanied by
promises calculated to sustain the faith of the remnant in the
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272 THE BOOKS OF THE BIBLE.

redemption and of the joy of redemption at the begin-
ning of their course, but in the end, when all their
unfaithfulness has been manifested — their unfaithful-
ness even after the Lord has brought them to Himself.
Can Satan succeed then ? No.

When Moses, in those same plains, has to say, with
regard to their conduct towards God, " Ye have been
rebellious against the Lord from the day that I
knew you," (and indeed, they had been excessively
froward, a most stiff-necked people ; do we not know
this well ?), God says by the mouth of Balaam, the in-
voluntary witness of the truth, " He hath not beheld
iniquity in Jacob, neither hath he seen perverseness in
Israel." What a testimony ! What wonderful grace !
What perfection in the ways of God ! God sees aright ;
He makes no mistakes. He speaks the truth according
to the perf ectness of His infinite intelligence ; and it is
because it is infinite, that He can see no iniquity in the
redeemed people. How could He see any in those who
are washed in the blood of the Lamb ? Nor is it His
mind to see it.

In His own dealings with the people He will see
everything, take knowledge of everything ; but with
the accuser it is a question of righteousness. God only
sees this, that, according to the counsels of His grace,
He has given a ransom ; the sins of His people have
been atoned for. He could not in justice see those

midfft of the gainsayers. The people know nothing about it ;
they are perhaps still nmrmuring in their tents (so beautiful in
the eyes of him who had the vision of the Almighty) against the
ways of God with them. It is God declaring His own thoughts
and confounding the mahce of Satan, the enemy He has to do
with. That is the reason why this prophecy is so complete ; pre-
senting to us, in spirit, our whole portion (literally it is that of
Israel, as in the fourth prophecy is evident), separation, justifica-
tion, beauty in the eyes of God (all that corresponds with the
presence of the Spirit of God), and the crown of glory in the
coming of the star of Jacob, of Christ Himself, in glory.

NUMBERS. 273

sins. The mouth of the accuser is therefore obliged
to confess that there are none, and that there is no
power of the enemy against Jacob. And the ground
is clearly taught : according to this time it shall be said
of Jacob and Israel, what hath God wrought ? Not
said of Gcd, but of Israel ; and not what hath Israel
wrought, but what hath God wrought ? Israel had the
place, but the work was God's work. This is very
perfect.

What is peculiarly blessed and comforting in this is,
that God acts and judges from His own thoughts.
From beginning to end He has had thoughts about us ;
He has done what was needed to reconcile all His
ways, in the accomplishment of them, with eternal
righteousness ; but He has these thoughts, and acts
towards us according to them. It is these faith appre-
hends, accepts, and builds on. Hence joy and peace ;
while the presence of God in the midst of an accepted
people to whom a new nature has been given, and His
judging all there secures practically the holiness
which He cannot dispense with, or judges departure
from it, so as to vindicate His name. But here it is
God acting, judging, in spite of all, according to His
own thoughts.

Balaam was a sad character. Forced to see from
afar off the blessing of God upon His people, when he
is near, and actuated by his own heart and will, he sees
nothing but the way of error, into which he wishes to
drag them that they might forfeit that blessing (if this
were possible), reasoning upon this ground, that the
righteous God could not bless a sinful people. One
cannot think of any iniquity worse than that.

We shall say a few words as to his typical character.
Let us pursue the history. Balak seeks him. Balaam
wishes to inquire of Jehovah either from instinctive
fear, or to attach, in the sight of others, the importance
of the name of Jehovah to what he does. Effectively
L. I. XXII. T

274 THE BOOKS OF THE BIBLE.

God does interfere, and even goes first to Balaam. He
takes the matter in hand, and has power over the unjust
mind of Balaam against his will ; for Balaam has no
understanding of the mind of God. God said, " Thou
shalt not go : they are hlessedJ' What is his answer ?
" Jehovah refuseth to give me leave to go." He would
gladly have gone ; his heart was set upon the reward
of Balak ; but he fears before God. The blessing of
the people does not come into his mind ; he is a com-
plete stranger to the generosity of grace — insensible
to the thought of their being blessed of God, of delight
in His blessing on His people.

Consequently, when there is a renewal of the tempta-
tion, he says that he cannot transgress the command-
ment of Jehovah his God : he puts on piety, and, in
reality, he was not entirely without sincerity, for God
held him close, and, indeed, allowed all this. But, at
the same time, Balaam induces the messengers of Balak
to tarry and see what God would say further. What
did he want to know more about an invitation to curse
that people, who, God had told him, were blessed ? He
had no sympathy whatever with the thoughts of the
heart of God, none with Himself ; he was governed by
the fear of consequences. Otherwise, he would have
been so happy in the blessing of the people, that he
would have shuddered at the idea of cursing what God
had blessed. God, however, will use him, to give a
glorious testimony on behalf of His people, whilst, at
the same time, condemning the crooked ways of the
prophet, for they were indeed crooked. He shews him
his perverseness, his folly, to be more stupid than the
ass he was riding ; but, at the same time. He makes
him go on his way.

This meeting in the way does serve to force him,
through fear, to utter faithfully what God should put
into his mouth. Balaam goes to meet — he does not
say what. It is plain (chap. xxiv. 1) that he had

NUMBERS. 275

mixed enchantments with the profession of the name
of Jehovah, and that he had thus been the enemy's
instrument, with the credit of Jehovah's name — a
deeply solemn case. He was thus going to meet the
mysterious power which came there, and Elohim came
to meet him. God restrains and hinders on the behalf
of His people all power of the enemy, and causes
Balaam to say what He wishes to be said. Balaam
looks upon Israel from above, and utters his prophecy.

This prophecy is divided into four parts. It has
Israel for its object; but, as to the principle of it, it
applies also to the assembly.

The first prophecy announces the separation of the
people from the world. " The people shall diuell alone,"
separated unto God, a people not reckoned among the
nations.

The second prophecy declares that God does not re-
pent. God has blessed them ; shall He not confirm
what He has just said ? The people are justified, and
without sin in the eyes of God. God it was who had
brought them out of Egypt. This people had "the
strength of the unicorn," and the enemy, whom he
had sought (in his enchantments), had no power against
them.

Balaam, seeing at last that God was bent upon bless-
ing, yields to the power of God, goes no longer to the
meeting of enchantments, and the Spirit of God comes
upon him. The justification of the people being now
declared, the Spirit of God can bear testimony to them,
instead of confining His testimony to the thoughts
and intentions of God. Balaam sees them from above ;
seeing the vision of the Almighty, he sees the people
according to the thoughts of the Spirit of God, as seen
in the mind of God from above. The eyes of the
prophet are open. And remark, here, that it is neither
the anticipation of Canaan, nor Israel in their perma-
nent habitations : Balaam turns his face towards the

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276 THE BOOKS OF THE BIBLE.

wilderness and sees Israel abiding in their tents. There
the Spirit sees them, and declares the beauty and the
order of the people in the eyes of God. The water of
the refreshing of God was also always with them
there ; they were as trees that Jehovah had planted,
therefore will they be great amongst the nations, a
source of power and joy. They drink from the sources
of God, and pour out from them abundantly for others.
God had brought them out of Egypt, they were the
work of God, and the power of God was to go with
them against their enemies.

We get here, thirdly, then, beauty, a freshness the
sources of which do not dry up, and power (what the
Spirit does for the assembly).

Then, in the fourth place is the coming of Christ,
the Star of Jacob, who crowns the glory of the people.
Only, as it comes in the midst of Israel, it is in judg-
ment. With regard to us, it will be to take us hence,
in order to make us participate in the joy of His pre-
sence, to the marriage of the Lamb.

In a word, we see the separation of the people from
the world ; their justification ; their order, their beauty,
as planted by God near the everlasting sources of the
river of God; and then the coming of Christ. The
prophecy is perfectly beautiful. Remark, too, the
prophecies, in the renewed effort to bring a curse on
them, are not repetitions. Each such effort brings out
something more of what God had in His mind for His
people for blessing. It is not without interest to see
how Balak uses all human and superstitious means to
bring the curse on them. He had no idea of God, and
it was with God he had to do.

It is very important for us to see sometimes the
church from above, in the wilderness, but in the beauty
of the thoughts of God, a pearl without price. In the
midst of the camp below, in the desert, what murmur-
ings, complainings ; how much indifference, what

NUMBERS. 277

carnal motives, would have been witnessed and heard!
From above, for him who has the vision o£ God, who
has his eyes open, everything is beautiful. " I stand in
doubt of you," says the apostle ; and immediately after,
"I have confidence in you, through the Lord!' We
must get up to Him, and we shall have His thoughts
of grace, who sees the beauty of His people, of His
assembly, through everything else, for it is beautiful.
But for this, one would be either entirely discouraged or
satisfied with evil. This vision of God removes these
two thoughts at once.

We see the final judgment of the ships of Chittim
(that is, of the west, north of the Mediterranean), and
that of their chief, after he has afilicted Asshur and
Eber also. It will be the terrible judgment of God at
the end of this age.

A few words more on the position of Balaam.

At the end of a dispensation based on any know-
ledge whatever of God, when faith is lost and profes-
sion retained, this last obtains a renown of which men
glory (as now, of the name of Christianity). Satan
uses it : power is sought from him. They go to meet
enchantments ; because, whilst glorying in the revealed
name of God, they seek to satisfy their own lusts ; and
the importance of the name of God is tacked on to
the work of the devil. However, God is acknowledged
up to a certain point. They fear Him, and He may
interfere ; hut the system is diabolical, under the name
of the Lord, with a ]oartial fear of the Lord, and a
dread ivhich recognises Him. as an object of fear. The
people of God are preserved ; but it is a very solemn
thought, and it is truly the history of the christian
system.

At last, the unhappy Balaam, whose heart was in
the bond of iniquity, seeing that he cannot curse by
the power of Satan, seeks to frustrate the blessing of

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278 THE BOOKS OF THE BIBLE.

God by leading the people into sin and idolatry. As
regards the people, he is but too successful. God sends
chastisement; and, while the people are humbling
themselves, the enormity of the evil excites the indig-
nation of Phinehas, who, acting with an energy suitable
to the circumstances, stops the plague and acquires a
perpetual priesthood in his family.

The journey being now ended, God numbers afresh
His people, and counts them by name, as heirs ready to
take possession of the inheritance. He has kept them
through everything, and brought them as far as
Canaan; their raiment even did not wax old. He
settles the details of the inheritance, and appoints a
leader in the room of Moses to introduce them into
the land of promise. Chapter xxvi. presents us with
the numbering.

In the beginning of chapter xxvii. are details upon
the order according to which they were to inherit.
Moses is favoured with a view of the land, and the
people are placed under the conduct of Joshua to
enter therein. Moses and Aaron had led them through
the wilderness ; but here it is a new scene, and Joshua
(as to the assembly, Christ in the power of His Spirit)
is appointed to conquer the land. But he is dependent
on the priesthood in his progress onward ; as effectively
the presence and the operations of the Holy Spirit are
dependent on the presence of Christ in the holy place.

In chapters xxviii. and xxix. we have the worship of
the people, the sacrifices which are the meat of God.
We shall dwell a little on these chapters. They are not
the ways of God, and the gathering together the people
to Himself, as in chapter xxxu. of Leviticus, but the
offerings themselves as offered to God and especially
those of sweet savour, made by fire, except that which
was purely accessory.

First, there are lambs for the regular daily service ;

NUMBERS. 279

that is, for that of the morning and evening, and, for
that of the sabbath, two lambs; then, bullocks and
goats also for the extraordinary feasts. The lamb has
the most simple meaning ; it is the constant presenta-
tion of the value of Christ and so of believers in Him,
the true Lamb of God — the sweet savour of His sacri-
fice ascending continually, by day and by night ; and
when the true sabbath is come, its efficacy will only
ascend more abundantly, as a matter of intelligence
and application. This can be said as regards God Him-
self, as to the increased display of the fruit of the
travail of the Saviour's soul.

The bullocks seem to me to represent rather the
energy of the devotedness of persons in their estimate
of that sacrifice. It was the largest thing that could
be offered : still having regard to the sacrifice of Christ
and the price set upon it.

The ram was always a victim of consecration, or of
amends for some violation of the rights of consecration.

As to the number of these two last kinds, there were
in general two bullocks, a ram, and seven lambs ; an
additional bullock and ram the first day of the seventh
month ; one bullock, one ram, seven lambs the tenth of
that month; and the decreasing number of the feast of
tabernacles.

It appears to me that all this gives the testimony of
the worship rendered to God upon the earth.

Thus, when the testimony is renewed, when God
revives the light which produces it, the first feast
noticed here, the answer on the part of man is simple
and perfect — the two bullocks (as there were two
lambs on the sabbath day), the full and complete testi-
mony to the devotedness of man, for two gave a valid
testimony. The ram of consecration is the estimate of
the sacrifice of Christ fully developed. Man being
still down here, and sin not out of question, the goat
was added as an offering for sin.

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280 THE BOOKS OF THE BIBLE.

If the worship of the people was in connection with
the resurrection of Christ (chap, xxviii. 17), it was the
same thing ; so in the case of the work of the Spirit
in gathering together. (Ver. 26.) It was the exercise
of power on the part of God which made an oppor-
tunity for worship; the answer on the part of the
people was the same.

The first day of the seventh month had reference
to the recall of Israel, which was a speciality, the
renewal, according to the value of Christ's work, of
God's connection with the earth, and especially with
Israel. Hence besides the regular recognition of grace
on the first of the month, an additional bullock, ram,
and seven lambs were offered. The general testimony
or answer to Christ's work was offered, but a special
and partial one besides, for the earthly restoration of
Israel. So on the day of atonement, when Israel,
seeing the Lord, will be fully restored in grace. The
general and complete testimony, when the resurrec-
tion of Christ and the power of the Holy Spirit, which
allowed the Gentiles also to come in and thus extended
to the perfect testimony of the relations between God
and man, produced, as thus witnessed in the offer-
ings, an answer from below which fully recognised the
good which God had done, and the relations established
thereupon, in being to Him according to the sweet
savour of Christ, either in consecration or in the in-
telligent estimate of the offering of Christ. The
unction of the Spirit and joy accompanied it. And
the offering took place all the seven days of the feast,
a testimony to its completeness.

In the former case, then, that is at the feast of the
first day of the seventh month, there was one bullock
added as witness of a special and peculiar (but at the
same time partial) work, but the general testimony to
the value of Christ's sacrifice on which it depended
was maintained.

NUMBERS. 281

It is evident that the same principle applies to the
tenth day of the seventh month. It is the application
of the atonement of Christ to Israel on earth. But it
was the simple apprehension of the worth of Christ's
sacrifice ; its proper value before God. The principle
of consecration and the intrinsic value of the sacrifice
remained the same.

The feast of tabernacles introduced another order of
ideas, at least a new development of those ideas ; it is
the coming dispensation. There is no perfection in
that which is offered joyfully of one's own free will to
God; but that is nearly realised — thirteen bullocks
are oflfered. The millennium will bring upon earth a
joy of worship and thanksgiving, which (Satan being
bound, and the blessing of the reign of Christ being
spread everywhere) will be, externally at least, almost
perfect.

The two rams manifest the testimony of abundant
consecration, and perhaps outwardly the introduction
of Jews and Gentiles (not consecrated in one body,
but) adequate witnesses upon earth in a distinct manner
of this consecration to God.

Then the testimony of the perfectness of the work
of Christ being full, upon earth, either for Israel or
for the blessing of the Gentiles, its complete efiicacy
was manifested upon earth ; and the question here is
only about this manifestation upon earth (understood
by faith, however). There were fourteen lambs.

There is, however, declension in this devotedness of
joy and testimony towards God ; it does not cease from
being complete, it is true ; but its abundance gradually
ceases to manifest itself as it did at the beginning.
The thing, as established of God, remains in its perfec-
tion. (Ver. 32.) This was found in the seventh day,
which completed the part purely earthly.

On the eighth day, we have only one bullock, one
ram, and seven lambs. It was the counterpart of what

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282 THE BOOKS OF THE BIBLE.

was special to the day of atonement, and the first day
of the seventh month : for, if this last designated Israel
alone brought back to God, the eighth day, on the
other hand, designates that which was outside earthly
perfection, and the heavenly people apart. This, it
seems to me, is the general idea of what the Spirit of
God gives us in this passage.

Chapter xxx. is the case of the vows of women,
which has reference also to the fate of Israel, who have
indeed taken these vows upon themselves, in the
hearing of God, and He has not disannulled them in His
government here below; and Israel have continued
responsible to the vow wherewith they have bound
themselves, and of which, on the other hand, the
precious Saviour has been obliged to take the burden
upon Himself.

War is found in the wilderness (though it is not
characteristic of it) whenever we fall into the snares
the enemy there lays for us. There are always conflicts
in the heavenly places in order to the enjoyment of the
things promised there. But in the wilderness it is
patience which is in exercise.

But if there be failure, if we fall into idolatry,
if we commit fornication with the world by yielding
to its baits, if in any way whatever we contract
friendship with the world in the desert, we make wars
for ourselves, without having even the advantage of
acquiring, in this kind of warfare, any spiritual ground.
God is obliged to make our relations with the world
undergo a total change. If we had not formed intima-
cies with them, we should not have had that trouble ;
but, since as our friends they deceive us, we must
become enemies. Having no relations whatever with
them is our proper and peaceful position.

How often we must act the part of enemies with
the world, because we have sought to have to do with
them as friends, and they were a snare to our souls I

NUMBERS. 283

However, God gives a complete victory as soon as we
treat them as foes: only, all that seduced must be
utterly destroyed. There must be nothing spared, no
concession.

The Lord orders also concerning the joy resulting
from the wars of His people with their enemies. He
chooses whom He will for the war, and honours them ;
but He will also honour, in their place, those who have
been left behind according to His sovereign will, and
who have faithfully discharged the perhaps less
arduous task allotted to them ; but who have, however,
done it according to His will. God Himself is also
recognised there in the Levites and the priests.

There is another tiling connected with this : if we
have occasioned wars out of Canaan, it is also through
the indispensable wars of the people of God against
those who opposed their march through the wilderness,
that they have acquired a good land, and, up to a cer-
tain point, rest, on this side Jordan, that river of death
which serves as a boundary to the true land of promise.

Having possessions down here to which the heart
clings, the heart clings also to the blessings which are
on this side Jordan, to that measure of rest which the
people of God have acquired out of Canaan. " Bring
us not," they say, '' over Jordan." Moses felt the bear-
ing of this wish. If he could not enter the land, ac-
cording to the government of God, his heart was there
nevertheless. He recalls the contempt of the pleasant
land at Kadesh-barnea, and severely rebukes Reuben
and Gad.

However, the tribes engaging to go equally forward
until the land were conquered, he grants their request
and settles them in the land, with the half -tribe of
Manasseh. Nevertheless, the history of the holy book
shews us that these tribes were the first to suffer, and
to fall into the hands of the Gentiles. "Know ye
not," says Ahab, " that Ramoth in Gilead is ours, and
xxx.-xxxn.

284 THE BOOKS OF THE BIBLE.

the Syrians possess it ?" Happy they who patiently
wait for the blessings of God, till they have gone over
Jordan, and who, in the meanwhile, take patience for
their portion, rather than the blessings which are on
this side ! Though they are the gifts of the providence
of God, they are less secure; and even spiritual bless-
ings, if the assembly take this world as the seat of
them, though real, yet deceive the hopes of the saints.
There are no frontiers like Jordan, appointed by God
as such in His counsels of grace.

If God numbers His people name by name. He
shews, at the same time, His government and H[is
faithfulness; for, though He had kept them, as a
people, yet there were none of the first numbering
left, save Caleb and Joshua. He remembers, also, all
their long journey through the wilderness ; each stage
is before His eyes and in His memory ; and now He
lays down, in principle, the possession of the land by
the people, and the total destruction of the inhabitants,
who were to be entirely driven away and not to abide
in the midst of Israel : else those who were left would
be a torment for the people, and God also would do
unto Israel, as He had done to those nations.

It is a dangerous charity, then, that which spares the
enemies of God, or rather which spares itself, through
unbelief, in its conflicts with them, and which is soon
led to form with them connections that bring the judg-
ment which those enemies have inherited, and them-
selves also deserved.

Finally, God takes care of His people in all respects;
He marks the limits of the country they were to enjoy.
He settles the taking possession, the portion of His
servants, the Levites, who were not to have any in-
heritance.

Six of their cities were to be refuges for those who
had unintentionally committed murder ; a precious type
of God's dealings with Israel, who, in their ignorance,

NUMBERS. 285

killed the Christ. In this sense, God judges them to
be innocent. They are guilty of blood which they
could not bear, but guilty in their ignorance, like
Saul himself, who is a striking figure, as one born out
of due time (eKrpwjua, 1 Cor. xv. 8), of this same
position. Such a murderer, however, remains out of
his possession until the death of the priest living ii.
those days.

And so it will be with regard to Israel. As long as
Christ retains His actual priesthood above, Israel will
remain out of their possession, but under the safe
keeping of God. The servants of God at least, who
have no inheritance, serve as a refuge to them, and
understand their position, and recognise them as being
under the keeping of God. When this priesthood
above, such as it now is, ends, Israel will return into
their possession. If they did before, it would be to
pass over the blood of Christ, as if the shedding of it
were no matter, and the land would be defiled thereby.
Now, the actual position of Christ is always a testi-
mony to this rejection, and of His death in the midst
of the people.

God maintains the inheritance, however, as He has
appointed it. (Chap, xxxvi.)

This last part, then, of the book presents, not the
passage itself through the desert, but the relationship
between that position, and the possession of the pro-
mises and of the rest which follows. It is in the plains
of Moab that Moses bore testimony, and a true testi-
mony, to the perverseness of the people; but where
God justified them, shewing His counsels of grace, in
taking their side against the enemy, without even their
knowledge, and pursued all the designs of His grace
and of His determinate purpose for the complete
establishment of His people in the land He had pro-
mised them. Blessed be His name ! Happy are we in
being allowed to study His ways !

XXXIII.-XXXVI.

DEUTERONOMY.

We now come to the Book of Deuteronomy, a book
full of interest in its moral warnings as to testimony,
but presenting fewer subjects for interpretation and
exegesis than those, the summary of which we have
hitherto sought to give.

This book takes up Israel just on the borders of
Canaan, and insists upon the faithful maintenance of
their relationship with God, and on obedience to His
commandments, as the only ground on which Israel
can enter and continue therein, adding warnings as to
the consequence of failure in obedience. It takes, in
the main, the ground of their historical state (not of
typical forms, presenting the thoughts of God, as the
books we have just been considering do).* The body
of it, after recalling the history of the wilderness,
deals with the ordering of Israel in the land under
God without a head on earth. The people are under
responsibility to walk in obedience, with only God as
their king and ruler. In immediate reference, the
people are in enjoyment of the promised land under

* After Genesis and the earlier chapters of Exodus, there is
very little of which the object is historical in the previous books
of Moses. And even in Genesis and the beginning of Exodus
principles and types are the most important aspect of what is
related. As to the history of Israel, the apostle tells us this ex-
pressly in 1 Corinthians x. 11. And this appreciation of the
character of these books greatly aids us in understanding them.
There is no proof that one sacrifice was offered ; possibly the
fixed ones were ; but Amos, quoted by Stephen, would say the
contrary. Those born in the wilderness were not circumcised,
and could not rightly keep the passover.

DEUTERONOMY. 287

condition of obedience ; but feasts, and such like ordi-
nances, look forward to millennial times. At the end
the distinction between possessing the land under
condition of legal obedience, and by the grace which
accomplishes its purpose in spite of failure is definitely-
brought out.

The book may be divided into three parts. The first
eleven chapters insist upon obedience, presenting
various motives to lead uhe people to it. Then come,
as far as the end of the twenty-ninth, divers com-
mandments ; to which are added, by way of sanction,
the consequences of obedience and the curse upon dis-
obedience. From the thirtieth to the end we have
things to come, the blessing of the people, and the
death of Moses.

But this division requires more development, which
will much aid our understanding of the book. The
first part recounts their history, and this as insisting
on the unity of an invisible God, their obligation to
Jehovah who has called them, through reclemption,
to be with Him. This closes with chapter iv., where
three cities are secured for the two tribes and a half.
Moses cannot enter into the land ; Jehovah their God
is a jealous God. They are placed under the cove-
nant of Sinai, but He is a merciful God, and in
their tribulation they can look to the God of their
fathers. In chapter v. all Israel are called to hear
as to their present place, and put upon the basis
of the covenant of Sinai — to observe it in the
land into which they were going to possess it. The
land had been promised, but they held it under the
covenant of legal obedience, but on the basis of de-
liverance wrought by Jehovah out of Egypt. Him
they were exclusively to serve, and He was a jealous
God. They were to have no kind of connection with
the nations found in the land. Further, we have the
terms of the government of mercy, still of righteous-

288 THE BOOKS OF THE BIBLE.

ness, established in Moses's second ascent of Sinai. Thus
we have the government of God — His ways taken into
account ; and so the character of their ways and their
object. (Chap, viii.) If they did not give heed they
would perish. This leads to recalling, in order to humble
them, how they had failed ar through in the desert. The
second governmental covenant is referred to, and the
Lord's love that had chosen them in pure grace, and that
in spite of their failures, had already so largely blessed
tliem. They must circumcise their hearts to serve Him
and Him only : one only exclusive God, and a God of
government. All is summed up hortatively in chapter
xi. Over Jordan they were going, there they were to
keep all that was commanded. Here Ebal and
Gerizim are brought in. To the end of chapter iv.
it is Israel outside Jordan ; chapter v. inside the land.
The first part presents the one invisible Jehovah of
Horeb, jealous but merciful, though His ways in
general with the people are there too ; the second, the
covenant of the ten words with Jehovah, and His
government on the ground of their responsibility.

Of the first eleven chapters, the first four form thus
a rather distinct part.

That which strikes one in the first chapters is, the
pains that Jehovah takes to present all possible motives
to that poor people to lead them to obedience, in order
that they may be blessed. These things, which ought
at least to have touched the heart, served, alas ! only to
prove its hardness, and to shew that, if man is to be
blessed, God must give him a new heart, as it is written
in the chapter which closes the second part of His ex-
hortations to obedience : " Yet Jehovah hath not given
you a heart to perceive, and eyes to see, and ears to
hear, unto this day." (Chap. xxix. 4.)

Deuteronomy is, then, of all the books of Moses,
that which is the most essentially conditional — that

DEUTERONOMY. 289

is to say, the first two divisions which I have pointed
out.

Chapter xxix., which is the last of the second division,
ends, consequently, by saying, " The secret things be-
long unto Jehovah our God: but those tilings which are
revealed belong unto us, and to our children for ever,
that we may do all the words of this law."

The chapters which follow throw this into greater
prominence, by unfolding the secret things which were
to happen after the people had completely failed in the
fulfilment of the law, as chapter xxx., and, still more
strikingly, chapter xxxii., by speaking of righteous-
ness by faith. For the discussion as to righteousness
by the law ended with chapter xxix. ; and chapter xxx.
supposes the people in a position in which the securing
of righteousness by the law was impossible, and where
there could only be question of the spirit and end of
the law, in the counsels of God.

Now, Christ was the end of it, and it is thus the
apostle applies the passage. (Rom. x.) It is interesting
also to see that the Lord always quotes Deuteronomy
in answering Satan. He put Himse I f on the true ground
where Israel stood, in order to possess and keep the
land ; being not only the faithful man, but the Jew, the
true Son called out of Egypt, put to the test as to His
faithfulness, in the conditions under which the people
were placed by Deuteronomy.

Let us examine a little more closely these chapters,
which shew the pains the Spirit took, to set before the
eyes of the people all the motives which could induce
them to walk faithfully in the career which now lay
before them.

He begins with the narrative of what had occurred

since the sojourn of the children of Israel at Sinai;

and Moses reminds them of the commandment to

leave that place and to go to the mount of the

VOL. I. U

290 THE BOOKS OF THE BIBLE.

Amorites * to go up and possess the land. They get
there, and, discouraged by the spies, they will not go
up ; then, trying to do so without God, they are
smitten before their enemies. Passing by the borders
of Esau and Moab, God gives them the land of Sihon
and of Og.

We learn too here that, though sanctioned by God,
the sending the spies was the effect of unbelief among
tlie people — an instructive lesson. God may allow,
and so far sanction a course, wise humanly, in His
^vays — His government, which yet bears the fruit of
the unbelief which is at the root of it.

In a word, Moses recalls to them, in general, what
had taken place in the journey which led to their
entrance into the land of which they are to take
possession — the patience and the goodness of God.

In reminding them of Horeb, he insists on the
privilege they had enjoyed in nearness to God, who
Himself had spoken to them out of the midst of the
i ire, when they saw no similitude ; on the authority of
the word — its majesty — excluding thus all thought
of idolatry. He shews them that all that were of full
age had perished, as a consequence of their unbelief ;
that he himself could not enter into that good land ;
that God is a jealous God, a consuming fire ; and that,
if they made any graven image, they would utterly
perish from off the land they were about to enter, and
would be scattered amongst the nations and left to
Rsrve the gods they had loved ; that, nevertheless, they
should find God if they sought Him with all their
heart, for He is a merciful God, who would not forsake
them ; that if Sinai had been the brightness of His
majesty, it was also true that such a God of majesty
had never vouchsafed to come so near to a people, elect

* It is interesting to put together the second and third verses.
For an eleven days' journey Israel took forty years. Alas ! how
£)iten is it thus with us, owing to our unfaithfulness

DEUTERONOMY. 291

•and chosen for their fathers' sakes. Such is the basis
of the government of this people.

Moses sets apart three cities of refuge, as a token of
possession, on the part of God, of what was on this
side Jordan. These four chapters are introductory.

In chapter v. Moses reminds them of the ten com-
mandments given in Horeb ; and it is to be remarked
that the deHverance out of Egypt (not the rest of God
after the work of creation) is the reason he gives for
the sabbath : it became a sign of His covenant with
Israel. (Compare Ezek. xx.) These were the basis of a
regular covenant ; and God here, as we have seen,
governs the people in the land of promise according to
their responsibility, as a jealous God. Mercy, beyond
law, only comes in in chapter xxx. There had been
mercy (chap, x.) in giving them back the law, and
placing them under sparing mercy still. These chap-
ters give us the great principles of God's government
in the land ; chapters xii.-xxix. the terms of it.

He reminds them of their fear in the presence of the
Lord ; engages them, in chapter vi., to love God with all
their heart ; and exhorts them to remember His words
in every way, and to keep them, when they should
enjoy the land, having nothing to do with other gods.

When they should have cast out their enemies, as
Jehovah had spoken, and when their children should
ask the meaning of the ordinances, they were to tell
them of the deliverances and of the signs wrought in

They were to destroy every vestige of false gods,
, being a people holy to Jehovah. Nor did God set His
love upon them on account of their own importance,
but because of the election and love of God. He
assures them that their faithfulness would also be the
channel of blessing, for God would recompense them
according to their ways. Neither ought they to fear,
after all the signs they had seen. Thus they were a

I.-VII.

292 THE BOOKS OF THE BIBLE.

people separate to Jehovah. As to Him all was
sovereign grace, but sure faithfulness. As to them
the ground they were on was the government of God ;
hence all then depended on their holding fast to Jeho-
vah, and faithful obedience.

In chapter viii., in the most instructive and touching
language as to the care God had taken of them, while
keeping them in dependence, and His object in doing
so, he also brino's to mind the dealino-s of God with
them by the way,* as a motive ; and how God had
humbled and had exercised them, lest, through the
enjo3^ment of the blessings of the good land into
which He was bringing them, they should be puffed
up (for it was God who gave them the needed strength) ;
that otherwise God would destroy them, as He had
destroyed the nations. On the other hand (chap, ix.),
He reminds them of their continual perverseness, in
order to shew them that it was not on account of their
righteousness, but because of the wickedness of the
nations, that God drove them out before them.-f-

This he applies to them (chap, x.), reminding them
that God had renewed the tables of the law, urginof
them to circumcise their hearts, to care for the stranger,
remembering how God had enlarged them since they
went down as strangers to Egypt.

Then, in chapter xi., he brings to their remembrance
the judgments upon the Egyptians, and those upo^i
Dathan and Abiram ; and declares to them the beauty
and excellency of the land into which they are about,
to enter, a land upon which the eyes of Jehovah ever
rested ;t and, lastly, he puts before them the blessing

"!= See particularly verses 2-4; 15, 16.

t It is important to keep this in mind. Israel was the rod in
God's hand to get rid of intolerable evil. Therefore also they
were not to spare.

X The terms in which this is expressed present a perfectly
beautiful contrast between the carefulness of man in seeking for
blessing, and the grace from above.

DEUTERONOMY. 293

and the curse which there awaited them, according to
their conduct, when brought in; charging them to
keep carefully the commandments of the Lord, and to
teach them to their children. And it is added, that, by
keeping the commandments of God, they would be able
to take possession, according to the full extent of the
promise.

But here all depends on their obedience to this con-
ditional covenant which made them Jehovah's, whose
exclusively they were to be ; sovereign restoring grace
does not come till chapter xxx.

The second division begins with chapter xii., and
contains the statutes and ordinances they were bound
to observe. It is not a repetition of the old ordi-
nances, but what specially referred to their conduct in
the land, that they might keep it and be blessed in it.
It is a covenant, or the conditions of their relation-
ship with God, and of the enjoyment of His pro-
mises, added to what had been said before. (See chap,
xxix. 1.)

The ordinances tended in general to this, that they
were a people belonging to Jehovah, and that they
were to give up every other relationship in order to be
His ; and keep themselves from all that could seduce
them to form such relationships, or defile them in those
which they had with Jehovah. At the same time,
directions are given as to the. details of the mainten-
ance of those relationships. One thing specially cha-
racterises this part: a fixed place where Jehovah
would put His name to which they were to go up to
worship.

But in all this, and in the whole book, this point is
treated as a question of a direct relationship of the
people itself with God. The priests are, in general,
mentioned, more as being the objects of the care of the
people when in the land, according to ordinances
already given. The people were to behave in such-and-

VIII.-XII.

294 THE BOOKS OF THE BIBLE.

such a way towards them; but the relationship is
immediate between the people and God.

The first principle laid down to confirm these rela-
tionships is the choice of a place as the centre of their
exercise. They were to go thither with all their offer-
ings ; they might eat flesh elsewhere — without the
blood ; but the consecrated things could only be
eaten in the place chosen of God. They were not
to forget the Levites. They were not even to inc[uire
about the ways of those who had been driven out of
the land.

If the signs of a prophet, who would entice them to
serve other gods, came to pass, or if a relative, or the
beloved of their souls, enticed them, such were to be
put to death ; if any of a city, the whole city was to
be reduced to a heap of stones. No relationship with
any but with the true God was to be allowed — no for-
bearance toward that which ensnared them to follow
another.

Chapter xiv. forbids that the people, as being the
children of the living God, should imitate the profane
customs which indicated the devotedness of idolaters to
the impure beings they worshipped. God had chosen
Israel for Himself. Neither were they to defile them-
selves by eating abominable things. They were a holy
people. The tithes and all the firstfruits were to be
offered to God.

Thus consecrated, each one might eat them in the
place where God had put His name. The same com-
mand had been given (chap, xii.) with regard to the
place where they were to be eaten, with the addition
that the children, menservants, and maidservants,
might partake of them, applying it also to the vows,
the free-will-offerings and the heave-offering. These
ordinances are very remarkable.*

* It is generally explained that there was a double tithe ; that
IS, that this does not refer to the regular tithe paid to the Levites,

DEUTEKONOMY. 205

Another, found at the end of chapter xiv., may be
added here. The tithe of the third year was to be laid
up within their gates, and the Levite, the fatherless, ani 1
the stranger, were to come and eat of it ; and he who
did thus would be blessed of Jehovah in all the work
of his hands.

Here everything was sanctified, as having been pre-
sented to Jehovah. There was thus the recognition, on
the one hand, that the people were His, on the other,
that all they had was of Him ; but in giving Him back
what He had given them, they enjoyed, in fellowship
with Him, and their families, the things common to God
and the people, given by Him, offered to Him, and
cnjo}'ed in His presence in communion one with another,
God Himself partaking of them, for the whole was
offered to Him.

It was not here the priests opening out a way for
the people to draw near to God : God was honoured by
the offering. God enjoyed the piety of the people,

as ordered in the other places in the law, and that the Levitical
tithes remained as they were according to the previous prescrip-
tions of the law ; and it is to be remarked they were to be locally
paid to the Levites, not where Jehovah had placed His name.
Two years they carried the different offerings to the place chosen
of Jehovah, and ate and rejoiced, but the third, invited the
Levite and the poor at home. Tobit i. 7 gives us historically all
these different tithes and offerings ; only it appears that, the
1 en tribes being in rebellion and apostasy, pious people carried
ihe Levitical tithes to Jerusalem. Amos iv. 4 shews there was
some special habit of tithing every third j'ear, then at Bethel.
At any rate what characterises Deuteronomy is their enjoying
God's goodness together, and making the poor enjoy it with
them, Levites and strangers; while priests, though named, are
on these points wholly ignored. (See chap. xii. 6, 7, 11, 12, 17,
18 ; xiv. -i'^-'iS.) The priests' portion is in chapter xviii. 3, 4.
But firstKngs and firstlruits in ciiapter xii. are not the same
word ; nor is chapter xiv. 23. But the whole tone of Deuter-
onomy is fellowshij) and enjoyment only before the Lord, not
priestlj^ or altar service.

XIII., XIV.

296 THE BOOKS OF THE BIBLE.

and the people themselves offered with joy. Seated
before God Himself, in the joy of communion with
Him, as at the same table, it was the people who
enjoyed the privilege.

In the case of the tithe of the third year, it is not
the family joy of the people with God, but rather the
grace that brought enjoyment to those who were
strangers or in want, and to the servants of God who
had no inheritance. It was within their gates that
this took place. They had the privilege of acting in
grace from Jehovah, in communicating to His poor
what He had given them. They did not go to the
house of Jehovah, but they invited the widow, the
orphan, and the Levite, to their house to rejoice, and
Jehovah blessed them. The immediate relationship of
the people with God in family fellowship and in grace
here is very remarkable. The priests are out of the
scene ; the Levites being the objects of the liberality
of the people, as having no inheritance. (Compare
xii. 19.)

Chapter xv. teaches each one among the people to
consider with liberality and grace their poor brethren
(this consideration being besides made sure to them by
the year of release, which applied to debts and to the
Hebrew slaves). The dependence of him, who thus re-
spected Jehovah in His poor, was to be placed in God,
who would bless him in thus acting according to His
commandment ; for the poor were His poor.

Chapter xvi. connects the people with the dwelling-
place of Jehovah, by solemnities in which He sur-
rounds Himself with His people, blessed and happy in
the deliverance which He has granted them under His
reign.

It gives us three solemn feasts — the Passover, Pente-
cost, and the Feast of Tabernacles. The spirit of each
of these feasts suggests a few remarks. The Passover
recalled deliverance, deliverance from bondage in

DEUTERONOMY. 297

Egypt* — for us under sin and Satan. The unleavened
bread, truth in the inward parts, was here the bread of
affliction. The knowledge of Christ, or the applica-
tion of Christ to the heart, though coupled with
deliverance and salvation, when it takes the form of
repentance (and this is the case, when the question is
of remembering one's deliverance), has always some-
thing bitter in it. Joy is not the point here. One has
gone out in haste, by the mighty arm of God ; and if
one is happy, it is only as having escaped, feeling that
it is through the power of God alone, and conscious of
the state which required it all. They ate it during the
night, and every one returned in the morning to his
tent. They went home with the sense of the goodness
of God, with the sense that it was a deliverance from
the evil under which they had been by their own fault
and to their o\ati ruin.

Holiness is presented in repentance and deliverance
from the power of evil, under the form of conscience
and judgment of sin; it is an obligation. One dares
not remain any longer in evil. They were cut off if
leaven was found in the house ; whereas this holiness
is in itself the joy of the redeemed. They were bound
to keep the feast wherever God should put His name.
God gathered the people around His dwelling-place,
and linked them with His name and with Himself. -f*
Their nationality and all their recollections were con-
nected with the worship of Jehovah. It was another
safeguard against idolatry. (Vers. 5-7.)

Seven weeks having elapsed, the people were again
to gather around Jehovah. They numbered seven
weeks from the time they began to put the sickle to
the corn, from the day they began to reap the fruit of

* Egypt signifies properly the flesh, but that involves sin and
Satan.

t This we have seen was part of Deuteronomic worship.
XIV.-XVI.

298 THE BOOKS OF THE BIBLE.

the land of promise. They waited for the perfect time
of the work of God.

That which first of all characterised this feast was,
that every one offered a free-will-offering, according to
the blessing wherewith Jehovah his God had blessed
him. It is the Holy Spirit, and the blessing flowing
from Him, which this type presents to us. It is not
onl}' redemption, but the power of the things which are
the result of it — not in full, however ; they were only
firstfruits offered to God. The presentation of these
firstfruits to God is the effect of the power of the Holy
Ghost. They are the remnant of Israel, historically
in the beginning of Christianity, on the principle of
i-edemption and of the new covenant ; but, in fact,
Christians themselves become the firstfruits of the
creation of God. But the effect produced by the Holy
Spirit, the effect of His presence in general, is that
which characterises this feast.

There was no mention of free-will-offerings at the
passover ; they ate in haste and returned home. But
the Holy Spirit has made the renewed heart willing ;
and according to the enjoyment of the fruits of the
promise — according to the measure of the blessing of
the Spirit of God, it can and will render to God the
firstfruits of the heart, and of all that He has given
us. Therefore (and it is what always accompanies
this free-will — fruit of the Holy Spirit) they were
to rejoice in the presence of Jehovah their Gocl.

The fruits of grace and of the Spirit manifest them-
selves in joy and in grace.* Blessing manifests itself
in the spirit of blessing, in the joy and the good- will
of grace. Blessed and precious results ! Joy, and
the desire for the joy of others, always flow from
2;Tace, known according to the power of the Spirit of
God.

* This also characterises Deuteronomic worsliip.

DEUTERONOMY. 299

Thus the worshipper, his son and his daughter, his
manservant and his maidservant, the Levite within his
gates, the stranger, the orphan, and the widow, were to
rejoice together in the place where Jehovah had set His
name. God surrounded Himself with joy, the fruit of
grace and of His blessing,

The remembrance of having been themselves bond-
men was to touch the heart and influence the conduct
of Israel ; and, by comprehending the grace which
had delivered them when they were in that condition,
they were to be led to act in grace towards those who
were bondmen to them. They are admonished, at the
same time, to observe the statutes of Jehovah ; for
the presence of the Holy Spirit, whilst ministering
joy, leads to watchfulness and obedience. We enjoy
the earnest and the firstf ruits before God ; but still it
is down here, where watchfulness and restraint are
needed.

When the ingathering of the harvest and vintage
were ended (that is, God having gathered in His own,
hidden them in His garner, and trodden His enemies in
the winepress), then came the Feast of Tabernacles ; a
feast, the antitype of which we have not, it is certain,
yet seen.

Although all the effects of the Passover and Pentecost
are not yet accomplished, yet they have been fulfilled
as to the event marked by them ; but there has been
as yet no fulfilment of the Feast of Tabernacles. This
will take place when Israel, restored to their land after
the end of this dispensation, will fully enjoy the effect
of the promise of God. Consequently joy is put in
the foreground, whilst in that which prefigured the
presence of the Holy Ghost upon earth the free-will-
ofiering came first.

This feast was to be kept during seven consecutive
days. It is joy, full and complete joy ; not according
to the measure of the blessing, as in Pentecost, but

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300 THE BOOKS OF THE BIBLE.

because God had blessed them in all the works of their
hands : therefore they certainly ought to rejoice. The
spirit of that day belongs to us, although the fulfilment
of it has not yet taken place.*

There is a joy that manifests itself in us in con-
nection with the measure of the present effect of the
presence of the Holy Spirit, a joy which requires
watchfulness and to walk in the narrow way, and
in which the remembrance of our former condition
strengthens in us the spirit of grace towards others,
and the presence of the Lord is specially marked.

There is a joy known to the heart, although the
things which cause it have not yet had their accom-
plishment, a joy connected with the time of rest, when
labour will be ended, and when there will no longer be
any need of vigilance, nor of the remembrance of our
misery, to urge us to share our blessings with others.
The feast itself will suffice for the joy of all : " Thou
shalt rejoice in thy feast." The Lord recalls the great
principle of the three feasts, namely, to appear before
Jehovah three times in a year, bringing offerings to
Jehovah.

Verse 18 begins a new subject : the pains taken, and
the instruments used, to preserve the blessing and
execute the judgments necessary to that effect. The
thought is still to maintain the people in relationship
with God alone. They were to appoint judges and
officers in their gates. Whatever led to idolatry was

* But it is to be remarked here, that in the account of taber-
nacles in this chapter, there is no reference to an eighth day as
elsewhere. All refers properly to Israel placed in the land in
present responsibility, but with promise of yet better things
under the new covenant. To us it is anticipatively the eighth
day, that great day of the feast. See John vii. where we get
what to us is now in the place of the feast, connected with the
glory of a rejected, but exalted, Christ — the outflowing fulness of
the Holy Ghost.

DEUTERONOMY. 301

forbidden ; he who enticed them to it was to be stoned.
(Chap, xvii.) If the matter were too hard, they were
to come to the priests and the judges, and the people
were to abide by their judgment.

The case of the people desiring a king is antici-
pated ; and they are told that he must be of the people,
and not act so as to open the way for intercourse
with Egypt, nor so as to lead the. people to idolatry;
but he is to write a copy of the book of the law with
his own hand, and read therein all the days of his
life, being subject to it, so as not to despise his
brethren.

Chapter xviii. The priests and the whole tribe of
Levi have their portion assigned to them. The people
are forbidden to do after those abominations, on ac-
count of which the nations which inhabited the land
were driven out before Israel, inquiring of those who
used divination, Jehovah would raise up a prophet
like unto Moses, unto whom the people should hearken.
These ordinances foresee in the people the lack of the
faith needful in order to walk simply with the Lord.
Christ is the true and only answer. They were not to
fear a prophet who gave a sign which did not come to
pass, for Jehovah had not spoken by him.

One word here as to the portion of the priests.
First, the normal condition of the people was that of
being guided by the priests, and, in case of need, by
judges raised up in an extraordinary way; and to
abide under the keeping of God in the land, enjoying
His blessing. It was, properly speaking, theocracy.
The laws of God directed the people ; they enjoyed
the blessing of God ; and the priests settled any ques-
tions which arose, a judge being raised up in excep-
tional cases.

The priests are introduced here in connection with
that which was necessary to the enjoyment of the land,
not as a means of drawing near to God. Consequently,

XVI.-XVIII.

302 THE BOOKS OF THE BIBLE.

they were there to fulfil their ministry before God,
and a certain portion belonged to them.

The king was only thought of in the case when the
people would ask one, in order to be like the nations ;
and in that case he was to remain, as much as possible,
simple in the midst of Israel, that the law of God
might have its full authority. The people are always
accounted to be themselves responsible before God, and
enjoying the land under this responsibility, though for
that reason subject to the decisions of the priests.
They had the land from God. The position spoken of
here is not that of drawing near to Him, but acknow-
ledging His deliverance and His goodness, as in the
feasts which we have considered.

Thus he who went up to the place which Jehovali
had chosen ate with his family, and sometimes witli
the Levite, the stranger, &c., the tithes* of each yeai-
(in the third year there were some for the Levite and
the poor), the firstling of the herd and of the flock, the
vows, the free-will-off'erings, and the heave-offerings,
all before Jehovah. But at the same time that they
offered them to Jehovah, the offerer partook of the
enjoyment of them (see chap. xiv. 23, 28, 29 ; xii. 7,
11, 12, 17) ; whilst, in chapter xviii. the priest had a
certain portion of the sacrifice, the firstfruit of the
corn, of the wine, and the oil, and the first of the
fleece of the sheep.

The first part of these ordinances is so much the
more remarkable that in the book of Numbers (chap,
xviii.), the firstborn, t the heave-offerings, all sorts of
offerings for sin, and the meat-offerings, are given to

* See note in chapters referred to ; they were second tithes,
not Levitical ones. The people never paid tithes to the priests ;
but to the Levites at home, they to the priests. The tithes of
the third year (not Levitical) were eaten at home. We have
nothing of Levitical tithes in Deuteronomy.

t Firstborn males. See notes to chapter xii., xiv.

DEUTERONOMY. 303

the priests, and the tithes to the Levites. But these
are assumed, not reordained here, tliat the true cha-
racter of Deuteronomic worship may be maintained,
rejoicing before Jehovah in the enjoyment of what He
gives, not drawing near to Him in the holiest.

We may remark here the difference between that
which was in this case for the priests, and that which
in Deuteronomy the people are to eat of before the
Lord, and in the other books what is given to the
priests. We have already pointed out the difference of
position.

In the three preceding books, what is brought before
the mind is drawing near to God, and the priests alone
are looked upon as able to do this ; and thus, in the
relationship of priests, they ate in the holy place all
that was offered. They alone were near God, and that
which was offered to God (according to the force of
the word,* that which was brought near to God) was
theirs, as being near. They were all as one company
in the camp, and the whole was essentially typical.

Thus all the arrangements of the tabernacle were
made for a people who found themselves in the wil-
derness— strangers there; and it is to be observed
that Paul, in the Epistle to the Hebrews, never speaks
of anything but the tabernacle, never of the temple.
The relationship he speaks of is that of pilgrims with
God.

It is no longer thus in Deuteronomy. There the
dwelling of the people in the land of promise is con-
sidered; and, consequently, the people are accounted,
not as needing to learn how to draw near to God,f but

" The word translated "an offering" (that is, corhan) comes
from a word which means "to draw near," and, in the form
Hiphil, " to bring near."

t This very important difference characterises the book. It is
no question how near we can get to the holiest, to God Himself,
but communion in the enjoyment of all the fruits of His promise
XVIII.

304 THE BOOKS OF THE BIBLE.

as enjoying, from God, the effect of His promise in Hia
presence and before Him, so that the people are directly
concerned in the sacrifices. They are in the enjoyment
of the promises, in the presence of God, and they
realise, in the communion of Jehovah, all the means
through which it is enjoyed, and they partake, in com-
munion, of all that is devoted to Him, as a sign of the
i-edemption through which this enjoyment was procured
for them.

It is otherwise with regard to the firstfruits of the
land — that which it yields. Enjoying those fruits of
the goodness of God, the people gave Him back the
firstfruits, as a testimony that all came from Him, and
that all was His, and that His grace had communicated
it to them. (See chap, xxvi.) Therefore the firstfruits
were not for the people to eat : they offered them to
God, and ate of all the rest. It was the recognition of
God, while sharing His blessings. The firstfruits then
were offered to God, and thus fell into the hands of the
priests as their portion.

Chapter xix. opens with ordinances which contem-
plate the people in possession and enjoyment of the
land ; they were to observe them, that the land might
not be defiled, and that the people might walk in the
strength of Jehovah.

Three cities of refuge are appointed, and he who
kills his neighbour, without hating him, is distinguished
from the murderer : an important principle, as to the
fate of the Jewish nation, which makes a distinction
between those who have taken a voluntary part in the
death of the Lord, or who afterwards heartily approve
the deed, and those who have done it ignorantly. The
regulations of righteousness also ao-ainst false witnesses
are given here.

in His presence and in the spirit of grace. It is not wilderness
connection with God, a yet deeper principle of connection with
Him.

DEUTERONOMY. 305

In chapter xx. we have the ordinances relative to
war.

In chapter xxi. we have three interesting cases,
because of the principles which apply to the ways of
God with Israel : the case of the man found slain ;
that of the child of the hated wife; and that of the
rebellious son. The land of Jehovah must be kept
pure. Israel will have to make this confession in the
latter days, and to clear themselves of the blood of
Messiah.

If the case of the two wives applies to Israel upon
earth, it applies still more closely to Christ (Head of
the Gentiles) and the assembly with whom He will
inherit all things, although upon earth Israel be the
wife beloved.

However, Israel, as a rebellious son under the old
covenant, is condemned and cut off; as regards the re-
deemed, the curse of the law has fallen upon another.
Those who read the Bible are too well acquainted with
the application of the end of this chapter to make it
needful for me to dwell upon it. The point here under
consideration is the defiling of the land, which Jehovah
had given for an inheritance to the people ; the hard-
ness of heart of the priests in applying the precept
under the circumstances is appalling, yet natural.

I will now briefly sum up the subjects we have
lookf^d at from chapter xvi. 18. We have the means,
in point of authority, employed of God to maintain
the people in His ways, and in the knowledge of His
will, that they might enjoy the land in peace. Judges
and ofiicers were to be appointed, and to judge with
uprightness. The priest and the judge, raised up in
an extraordinary manner, were to communicate, in
case of need, the judgment and will of God, and the
people were to obey them. In case the people wished
for a king, directions are given respecting his conduct.

Directions are given for those Levites who should

VOL. I. XIX., XX. X

306 THE BOOKS OF THE BIBLE.

devote themselves to the service of Jehovah, in the
place chosen by Him as His dwelling-place. The peopV,
seeking to know the will of God, were not to consult
diviners. Jehovah would raise up a prophet. After-
wards there is provision made to keep the land from
being polluted with blood ; the elders of the city were
to take knowledge of the deed, whether the slayer had
killed without set purpose.

The cities of refuge present a beautiful type of the
state of Israel, as to their sin, in having killed the
Lord Jesus, whether ignorantly (as the grace of God
looks upon it with regard to those who repent), or
knowingly (as perseverance in rejecting Him would
be the proof of) : this is the principle upon which God
will judge them. So, in this last point of view, the
people were placed under the searching severity of
the law.

In chapter xx. provision is made to reconcile any
war that might arise with the enjoyment of the land
and the blessing of God, either individually or in case
of conquest; and directions are given to secure the
presence of the power of God, and to shew how the
enemies were to be treated according to the mind of
God ; all mercy towards the nations of Canaan being
prohibited, in order that Israel might not learn the
abominations they were guilty of.

Chapter xxi. gives another provision for preventing
the land from defilement by blood, while declaring (as
elsewhere) that life belongs to God — that, when His
rights are infringed, He will not wink at it. We
cannot fail to see that the blood of Christ is, above all,
that of which Israel is here (chap, xxi.) guilty (see
Psalm li.), and the blood of Jesus is the only atone-
ment for the sin which shed it. The elders excuse them-
selves by pleading their ignorance of what had been
done. The same thing will take place with regard to
Israel. So pleads also Paul. However, there is nothing

DEUTERONOMY. 807

bat the blood of the heifer which never bore the yoke
that can wipe away sin. Thus will the guilt of innocent
blood be taken from off the people.

The following directions are indeed practical direc-
tions for Israel ; but they seem to me to contain, at the
same time, some of God's principles towards His people.
Thus Israel upon earth, and the assembly in heaven,
have both been the true firstborn, whom God will not
disinherit. And the rebellious son presents also Israel
in final disobedience to God.

Chapter xxii. appears to contain ordinances to guard
the people from want of benevolence and mercy, and of
that which would offend the sensibilities of nature,
either with regard to tenderness or purity. So also all
mixture was forbidden in ploughing or sowing. We
find the same with regard to women : they were pro-
tected against the dishonour done to them by a brutish,
inconsiderate husband ; whilst impurity was punished
with death.

Thus (chap, xxiii.) the people are taught what senti-
ments became them, according to God, with reference
to the nations (taking the ways and doings of those
nations into consideration) in case of war. They are
also instructed in what was proper, as to the purity of
the camp in case of war, seeing God was there. So
with reo-ard to all sorts of thinojs, such as the slave that
was escaped from his master ; things morally impure;
even the neighbour's vineyard ; and (chap, xxiv.) a
more serious thing, divorce, and everything relative to
it ; delicacy towards the poor, the hire of labourers,
the gleaning for the poor.

The spirit of all these ordinances is very instructive,
and the goodness and the tenderness of God, who
deigns to take knowledge of all these things, and to
teach His people delicacy, propriety, consideration for
others, sensitiveness, and those feelings which, by
removing brutality, and softening the hardness of the

XXI.-XXIV.

308 THE BOOKS OF THE BIBLE.

heart of man, fashion his ways according to that love
with which the Spirit of God clothes Himself when
He acts in the heart of man. Here, it is true, every-
thing is imperfect. There are things taken for granted
here, which form the basis of these ordinances, which
the full operation of the Spirit of Christ would entirely
take away; divorce, for instance, and other things
endured, owing their existence to the hardness of
man's heart. But the limitations and conditions, as-
signed by the law of God, keep in check the wicked-
ness of that will which hardens itself, while it oppresses
others.

Chapter xxv. adds ordinances which are a continua-
tion of what we have already read; taking care that
none of their brethren should be dishonoured in their
eyes, and that no family should perish from among the
people (there being, at the same time, the maintenance
of purity and uprightness).

As to the inveterate enemies of God and His people,
Israel was never to seek peace with them. Human
amiability is often enmity with God. This ordinance
is so much the more remarkable, because it follows so
many others which made provision for kindness, even
to a bird.

Jehovah had taken care that an Egyptian should
find the entrance into the assembly of God ; but those
affections were to be in exercise towards the Egyptians
for the good of the souls of the Israelites themselves.
They were not to harden their hearts against those in
whose midst they had sojourned. But to spare the
Amalekites (who came to meet Israel to shut up their
way and destroy the feeble ones among them) was to
forget what was due to God, who brought them back ;
and, as regarded the people, it would have proved in-
difference of heart to evil, and not the effusion of a
natural affection; neither was it yielding to remem-
brances, with which charity might mingle for good, by

DEUTEEONOMT. 309

a becoming forgetfulness of wrongs formerly received.*
Where there is nobleness of sentiment, men who know
(though they have injured) each other, still will own
one another when the evil is over.

But there is a spirit which claims nothing but dis-
gust : to tolerate it is only sparing oneself, and admit-
ting that very spirit into one's heart so as to partake
of it. Wliat is in question is not judging, but the
state of one's own heart. The distance of an Egyptian
from God was recognised ; but if he were in relation-
ship with Him during three generations, why should
he be kept at a distance ? why should he remain a
stranger ? But Amalek did not fear God — did not
recognise Him. What then could be recognised in
such a nation ? We must bring God into our affairs —
our relationships; and charity, firmness, justness in oiir
judgments, will each find its place, and be reproduced
in all our ways.

To close this succession of ordinances, we have
(chap, xxvi.) a most beautiful picture of the worship
consequent on the enjoyment of the land according
to the promises of God, a picture full of instruction
for us too.

First, we find the main subject of this book appears
as everywhere else : Israel is in the land whieh God
had given him for an inheritance.

But, as to worship, it is not looked at here in the
light of drawing near to God in the holy place, by
means of sacrifices which, supposing sin, opened the
way for the people into the presence of Jehovah. This
characterises the whole book. Then the question was,
could they, or how far could they, or how near could

* The Egyptians were merely that in which Israel was held
naturally. The Amalekites were positive active enemies against
them when the redeemed people of God. One was really man,
though fallen man without God — I honour all men ; the other,
the positive direct power of the enemy.
XXV., XXVI.

310 THE BOOKS OF THE BIBLE.

they or the priests — draw near to Jehovah in the sanc-
tuary of His holiness. What Deuteronomy presents is,
while acknowledging their previous state, the festal
enjoyment of the effect of all the promises, only as
coming from, and they themselves identified with
Jehovah. (So in chaps, xii. and xiv.) * They enjoy the
promise, and present themselves as worshippers, giving
thanks as enjoying it. In presenting the firstfruits of
the land of promise, they were to go up to the place
where the Lord had placed His name. What then was
the spirit of that worship ?

First, it was based on the open confession that they
were in the full enjoyment of the effect of the promise
of God. " I profess this day unto Jehovah that I am
come unto the country which Jehovah sware unto our
fathers to give us." That is the first feature of that
worship — the full profession of being in the enjoyment
of the effect of the promise. It was the acknowledg-
ment of the faithfulness of God in the present commu-
nion of His goodness. Thereupon the offering was
presented.

Then, in the presence of Jehovah, the worshipper
made confession of the redemption and deliverance of
the people. A Syrian, ready to perish, was his father ;
and afterwards, when his children, oppressed by the
Egyptians, cried unto Jehovah, Jehovah had heard and
delivered them with an outstretched arm, and had, by
a display of His power, brought them up into the land
they were enjoying.

* These two characters on worship, the wilderness worship-
per's approach to Jehovah, and the enjoyment of promises in
the land, are not separated for Christians as they are in these
books, because we have entered into, and are in, the hoHest, in
heavenly places, and the things we enjoy are the things that are
there. It is all one, though we shall reign over a subject in-
heritance, but our undefiled inheritance is there where we are
entered. This is a blessed truth. It is with, not from. We
have from ; but we joy in God.

DEUTERONOMY. 811

The second feature, then, is the confession of what
their misery had been, of their impotency in time past,
and that their redemption has been accompHshed by
Jehovah alone, to whom they were indebted for all
these blessings. Thereupon the worshipper directly
addresses Jehovah, presenting Him with the firstfruits
of those blessings. It was the recognition of God in
the blessings (the infallible effect of a work of God in
the heart), and the only means of truly enjoying them ;
for God's blessings turn the heart away froin Him, if
their first effect is not to turn it to Him. That is the
history of Israel, and a thousand times alas ! in the
details of life, that of our own hearts. A pious heart
acknowledges God Himself in the blessing, before
enjoying it. See a beautiful example in the conduct of
Eliezer, the servant of Abraham, sent to fetch a wife
for Isaac.

Then it is added, " And thou shalt rejoice in every
good thing which Jehovah thy God hath given unto
thee." They were to enjoy them with God ; and, con-
sequently, observe here, that in this the spirit of grace
] manifests itself at once : " Thou, the Levite, and the
stranger that is within thy gate." It is impossible
truly to rejoice in the blessing of God before ffim,
without the spirit of grace being present — without
returning blessing for cursing, knowing that we are
called to inherit His blessing. The same truth is found
again in the tithes of the third year, given to the poor,
the Levite, &c., according to the spirit which we have
just spoken of.

Another feature of the state of heart of the true
worshipper was holiness in consecrating to Jehovah,
with uprightness of heart, that which was due to Him
according to grace. He was not to be robbed in any-
thing for appropriation to oneself : nothing was to be
profaned by applying it to self — to defiled or interested
uses.

XXVI.

312 THE BOOKS OF THE BIBLE.

In a word, the conscience was good as regarded con-
secration to Jehovah, in the things by which the
worshipper acknowledged Him as the true and sole
Author of all the blessings. And if Jehovah was the
Author of them, communion with Him, in acknowledg-
ing Him, was enjoyed in the spirit of holiness, of con-
secration to Him, and in the spirit of goodness and
grace that was in Him towards His poor and forsaken
ones. The character of God is introduced again and
again, and His name brouoht in, in that which is re-
cognised in the communion of His people; if over-
looked, the people were guilty and defiled, in that
they had profaned the name of the Lord. This con-
secration in purity to God, and this expression of His
goodness, are singularly beautiful. Then the blessing
of God was implored, not only upon oneself, from God
who cared for all His people, but upon all Israel, upon
the land which was the proof of the faithfulness of
God and of the riches of His goodness.

This chapter is of great importance, and a kind of
summing up of the spirit proposed of God in the
whole book : it is the last chapter of the body of
its contents. It refers to no promises to Abraham,
Isaac, &c., but takes the history of Israel from
Jacob's going down into Egypt, a Syrian ready to
perish ; oppressed in Egypt they cried to the God of
their fathers, historically so known (not the pro-
mises), and they were delivered with great signs,
and Jehovah had brought them into that good land
where they were, and they brought the firstfruits of
the land Jehovah had given them. It was the ac-
knowledgment of the possession of blessing in the
land given by Jehovah through grace. This was their
worship ; and they, and Levites, and strangers rejoiced
together there in all the good Jehovah had given. They
did so also, when they had given to fatherless, widows,
Levites, strangers, the tithes of the third year, which

DEUTERONOMY. 313

were eaten within their gates, they declare their clean-
ness and uprightness ; there had been no profanation,
but obedience in all things as to their ordinances; and
thereupon an appeal to God for blessing on the people
and the land. The land possessed, its firstfruits offered
to Jehovah ; then comes rejoicing in all the good Jehovah
gave ; then fellowship in grace with all in need every
third year, and with this, avowal of purity of ways,
thoroughness in doing it, and obedience, and so a bless-
ing looked for. It is a picture of the true state of the
people with Jehovah, and in the land, and walking
uprightly, considering the needy, that the blessing
might rest upon them ; and on this ground they now
entered into covenant with Jehovah to possess and
enjoy the land in obedience, and be fully blessed and
exalted.

This worship was, then, a bond between the people
and God, in the communion of what He was ; that is, a
bond in worship, by acknowledging what He was; and
by bearing witness to it. Thus, according to the com-
mandments of Jehovah, looked at as the conditions of
this bond, God had that day acknowledged the people,
and the people had acknowledged Jehovah for their
God. This closes the teaching of the book.

Now comes the sanction — that is to say, that which
gives vigour to His law — in the consequences (blessings
and curses) which were to correspond with obedience
or disobedience. This is brought out in chapter xxvii.
and two following chapters.

Chapter xxvii. is by itself, however, and is of rather
wide scope in the understanding of the word of God.
If individual piety expressed itself in the manner we
have seen in the preceding chapter, the public relations
of the people with God were based on the threats of
the law. When the people should have gone over
Jordan to take possession of the land of promise (an
idea which constantly presents itself), having set up

XXVI., XXVII.

314 THE BOOKS OF THE BIBLE.

great stones and plastered them with plaster, they
were to write the law upon them. This law contained
the conditions on which the land was to be enjoyed.

The people were to divide themselves into two com-
panies of tribes, part being placed upon Mount
Gerizim to bless, the other upon Ebal to curse. Upon
the latter was an altar to be erected to Jehovah, not
for sin-ofFerings, but for burnt-offerings and peace-
offerings : a worship pre-supposing a righteous people
in communion with Jehovah, but placed under the
curse if they should break the law. The announce-
ment of the curses follows, ending with that curse
which would rest on every one, not continuing in all
the things which were written in the book of the law
to do them. But the blessings of Gerizim are entirely
omitted.

It is needless to insist upon the importance of this
blank. The apostle seizes on it as the place of all
under the law. "As many as are of the works of
the law* are under the curse," says the apostle : " for
it is written. Cursed is every one that continueth not
in all things which are written in the book of the
law." There is no possibility of escape. No one,
except the Lord Jesus, has accomplished it; and He,
if one may so speak, did not raise an altar for burnt-
offering, an altar of worship for a righteous man who
had fulfilled the law — for Himself alone; but He
offered Himself for us on that mountain of cursing as
an offering for sin, and has thus silenced for ever all
those threats and curses. The blessing of Gerizim,
consequently, is not sufficient either. Heaven, and,
moreover, for Him, the Father's throne, are the only
worthy answer and reward for what He has accom-

* This expression does not contemplate the conduct, but the
principle on which we stand before God. Those who are of faith
are linked with faithful Abraham ; those that are of the works of
the law are under the curse, for the law saith, "Cursed," &c.

DEUTERONOMY. 315

plished by suffering for our sins. But this is the
righteousness of God, giving to Christ, and so conse-
quently to us, what He was fully entitled to in having
glorified God, and to us what He has obtained for us.

The connection between the principles of chapter
xxvi. and those of chapter xxvii. is deeply interesting :
the fulfilment of the promise in the enjoyment of the
land, the basis of thanksgivings and of the worship
which has its source in redemption; afterwards the
altar, the service to be rendered to God, a service
linked to His law, the violation of which, in a single
point, brought the curse. This was the condition of
their enjoyment of it.

It is in that point of view, the only one which went
to the root of the question, that the apostle looks at
it. It is on the ground of this covenant of Deuter-
onomy that the people became the people of Jehovah
on their entering the land. (Compare vers. 2, 10, and
chap. xxix. 1.)

In chapter xxviii. we have the principles of God's
government in the midst of that people, and the im-
mediate consequences of obedience or disobedience —
consequences so solemnly fulfilled in the fate of that
unhappy people, still beloved for the fathers' sakes.
The consequences of the violation of the law as a
principle of relationship with God, as to the point of
a righteousness which was adequate ground of God's
acceptance, must not be confounded with the tempor-
ary consequences of disobedience under the govern-
ment of God. It is to these latter that chapter xxviii.
has reference. We may notice for ourselves the deep
instruction of verses 47, 48. As to Israel, universal
history presents to us the accomplishment of the
threats of the chapter.

Chapter xxix. is the personal application to the con-
science of the people, both collectively and individu-
ally, of all that precedes, that there may be no bitter

XXVII.-XXIX.

316 THE BOOKS OF THE BIBLE.

root of sin. (Compare Heb. xii. 15, the application of
this exhortation to the discipline and the loving care
of saints now.)

Verse 29 requires to be noticed. We find in it the
contrast between the consequences thus revealed of
obedience and disobedience, and the purposes of God
in behalf of the people, notwithstanding their dis-
obedience— purposes which evidently could not be a
rule for their conduct. The rule was found in the
ordinance of the law. The meaning of this verse has
been so twisted, that it is worth while thus to point
out its force. The secret things are the purposes of
God with regard to the people, though they should
have been disobedient and driven out of the land;
but, although they are not the rule of conduct, they
are revealed and are of deep interest. In what
follows, God begins already to present them to our
attention, and surely it becomes us to consider them.

Thus we have, in these chapters, the relationship of
the pious Jew with God, grounded upon the accom-
plishment of the promises made to the fathers, in the
present enjoyment of the land ; the relationship of the
people with God, in view of the curse pronounced upon
the violation of the law ; the relationship of the people
with God, according to the principles of His govern-
ment, the consequences brought in, either by their
obedience or disobedience: and, finally, after the dis-
obedience, and when this has produced its fruit, the
designs of God according to His purpose, which nothing
could alter.

We must now dwell a little on this last point. Chap-
ter XXX. furnishes us with an important principle. It
supposes that the people have already incurred the
consequences of disobedience, and they are seen as
driven out of the land, and strangers among distant
nations. The law could not be followed out in such a

DEUTERONOMY. 317

case; and, indeed, the violation of the law had even
then produced its fruits.

But then quite a new principle is introduced : the
return of the hearts of the people to Jehovah, and
obedience, one must add, in spirit. Thereupon Jeho-
vah brings them back into their land, and blesses them
in it. The curse is put on their enemies ; and they
are to observe in the land the ordinances of Jeho-
vah, enjoying anew His full blessing ; for the com-
mandment was neither in heaven, nor beyond the
seas, but in the mouth and in the heart. This was
not the new covenant, but faith laying hold of the
spirit of the law in principle, and turning the heart
towards Jehovah, when the law was externally im-
practicable.

The establishment of the new covenant, based on
this return of the heart, at a time appointed of God,
will be something well defined. Here we have the
principle of their return when under the curse of the
law they had broken. Hence, the apostle quotes this
passage for the basis of the principle, as a testimony
given to what righteousness by faith was, applying it
to Christ Himself — the return of the heart to the
object and end of the law, when judgment was on
them for its violation, and hope of righteousness by
its accomplishment impossible — how Christ was the
end of the law for righteousness. The principle is
found here. The apostle brings in Christ as the true
accomplishment of it. At the end of the chaptei,
Moses declares that he has now set before them the
good and the evil, and that they would have to bear
the consequence of their choice.

In clxapter xxxi. he introduces Joshua, as the leader
under whom the people were to take possession of the
promised land. He orders that the law should be
read before all every seventh year, in order that every
one might take notice of it, in that solemn moment

XXIX.-XXXI.

318 THE BOOKS OF THE BIBLE.

when, enjoying afresh, as it were, the blessing which
it secured to them, they submitted to it as a testimony
that the land, as well as everything, belonged to
Jehovah. Afterwards, when Joshua is established
in his charge, Moses is ordered to communicate to
the people a song inspired of God, which, based
upon the certainty of the iniquity of the people,
announces the ways of the Lord towards them; com-
manding the Levites, at the same time, to put the
written law by the side of the ark, as a witness against
the people.

Chapter xxxii. We have the prophetic song, which
is based on the foreknown fall of the people. First,
it declares the perfectness of Jehovah, whatever may
take place ; it is Israel who have corrupted themselves.
(Compare Ps. xxii. 8. Christ can say, " Why ? ") At
the same time (ver. 8) we have an all-important decla-
ration; namely, that God, in His government of the
world, had made Israel the centre, and had arranged
the nations of the earth, in their various localities, as
having respect to the bounds of Israel as being the
first object of those ways. For His earthly people
are Jehovah's portion. His inheritance upon earth.
But Jeshurun (Israel) waxed fat, and kicked, and for-
sook the Rock of his strength. Consequently God
moves them to jealousy with those that are not a
people. It is the call of the Gentiles, according to
Romans x. 19.

The judgment, nevertheless, falls upon Israel, so that
God would have destroyed them, had not the glory of
His name hindered Him, for the Gentiles proved
themselves perfectly wicked. Then, the people being
distressed, without strength and without hope, He re-
members them, and finally takes vengeance on their
enemies, those idolatrous Gentiles. But, though aveng-
ing Himself, it is then that, having restored His people
Israel, He will cause the Gentiles to rejoice in Him.

DEUTERONOMY. 319

This principle is true already ; but the testimony it
furnishes will be fully accomplished when Israel is
again restored to the enjoyment of the promises ; when
God will manifest His mercy towards His land, as
well as towards His people. The whole course of His
dealings, in respect of the people who form the centre
of His ways upon earth, is thus fully brought out.
Afterwards, Moses puts obedience (the great end of
this book, Israel being placed under the condition of
obedience for continuance in the enjoyment of the
promises) before them again, and reminds them that
thereby they would prolong their days in the land
which they were going up to possess.

At last poor Moses has to go up Mount Nebo, to see
the land into which he cannot enter, not having
answered the requirement of the glory of God in the
wilderness, nor sanctified His name by faith. It is the
unavoidable consequence of the just government of
God towards a servant — I mean under the law. He
does not get into the enjoyment of the promise. A
single fault deprives him of it.

We have also the blessings of this man of God, pro-
nounced over the people before his death. (Chap,
xxxiii.) The blessings of Jacob were more historical
regarding the future. Here they are rather relation-
ship with God according to His government. Twelve
is still the number of the tribes (Simeon being omitted
to make room for two tribes of the posterity of Joseph,
the firstborn as to the inheritance, instead of Reuben).
Here it is according to the blessing of God, and not
according to the rights of nature. Upon this latter
principle, Israel, represented by Reuben, will be dimi-
nished, but will not die.

Jehovah is there in majesty, with the terror of the
law in His right hand ; but He loves the people, that
is to say. His saints there surroundin-g Him to receive
His words. The people receive a law, through the

XXXII., XXXIII.

320 THE BOOKS OF THE BIBLE.

mediation of Moses, which is the inheritance of the
congregation of Jacob. This Moses is there as king.
These, then, are the relationships on which these
blessings are based.

The blessings are not here presented historically as
those of the children of the fathers, and, consequently,
in connection with Shiloh, the Rock of Israel, nor as
a complete view of God's ways in Israel, as in Genesis;
but the subject is the relationship of Jehovah with
the people, as in possession of the land (as in the rest
of the book), and placed under the government of
God : Jehovah blessing, but blessing according to the
majesty of Sinai, and of His revelation of Himself
in the bush ; Moses, the king, being the channel of
these blessings, which had thus refei^ence to the
nation, and were based upon this relationship with
God.

Thus Levi is blessed, having been faithful to Jeho-
vah ; Joseph has the blessing and the goodwill of Him
that dwelt in the bush, having been separated from
his brethren, fearing God, and being the vessel of His
purposes. This was accordingly the position of the
two tribes in the land, as Simeon, not mentioned here,
was, so to speak, lost in the land ; his portion was
where the Philistines dwelt.

We must also remark here, that the chief blessings
rest upon him who, for the sake of God, neither knew
his father nor his mother, that is, Levi ; and upon
Joseph, who, for the glory of God, was separated from
his own. Both were His. Levi has the most excellent
place ; his separation, which should actually take
place, was a fruit of faithfulness. Joseph has, perhaps,
more sensible enjoyment ; he was faithful to God in
his involuntary separation. Both these are completely
realised in Christ.

If the blessing of God preserves life to Reuben,
with but few men, Judah is presented to Jehovah,

DEUTERONOMY. 321

that he may be heard, and that the help of Jehovah
may be with him. The expression, " Bring him unto
his people," deserves careful notice, in the relations
which have existed between that people and God,
seeing the position of Judah in their history, under
the government of God, and its present dispersion,
and in that which is yet to take place, when the
union of the whole people will be restored in their
own place.

Levi occupies the third place, Simeon being left
out. The request of the prophet-king for him (Levi)
is the everlasting priesthood of the people of God
(upon earth, of course). "His holy one" is used in
the sense of piety towards God — grace in the heart.
He requests that light and perfection (Urim and
Thummim) in the intelligence of the relations which
would in reality exist at all times between the people
and God, and between God and the people in return,
might be with the man of grace and piety, officially
the priestly tribe.

But the basis of this request is remarkable, as to the
government of God. Ood proved the people at
Massah, and strove with them at Meribah. Now, that
is precisely what is attributed to Israel historically.
They tried (or tempted) God at Massah, and strove
with Him at Meribah. But where the flesh manifested
itself in Israel, there did God put His priest to the
test ; and at the waters of Meribah, where Moses did
not sanctify Him, He was in controversy with Moses.*
Painful circumstances — ^the being deprived of the stream
of manifest and sensible blessings in the midst of the
people of God, a state which makes room for the mani-

* No doubt the fall of this man of Grod was the eflfect of his
previous state, for he was a man. Trial, when we are not going
on well, is chastening, but needful chastening, and a blessing in
result. Therefore, at the same time that it is a blessing, it is
said, " Lead us not into temptation."

VOL. I. XXXIII. T

322 THE BOOKS OP THE BIBLE.

festation of rebellious flesh, and for murmurs against
God in the wilderness, tempting God and saying, " Is
He amongst us ?" — are trials to which God subjects
His priests. The church, in her priestly position, and
especially those who have the good of the church at
heart, are also put to the test, to see whether they
know how to reckon upon the blessing of God, how-
ever things may be.

But, although Levi was put to the test in his
priesthood, he had been put to the test in order to
obtain it ; and Levi had not hesitated one moment
in choosing between man and God — even man in the
nearest relationship according to the flesh. That is
the sole basis of all priesthood. One can only stand
before God on the behalf of another, in proportion
as one has oneself stood truly for God before man.
For with what God would one be a mediator ? It
would not be with the holy God, who has a right
to our whole being. There could only, as to sinners,
be the sympathy of the flesh, which connects itself
with sins.

One must be accepted in the presence of God, ac-
cording to His holiness, in order to be able to intercede
for man in his weakness. This is absolutely true of
Jesus, and of us all in a practical sense. But to be so,
there must be the testimony when the question is
raised ; and this must needs cost us something before
men. One must be for God, not sparing oneself,
hating father and mother. This instruction is impor-
tant. There must also be the distinguishing between
the trial of our priesthood and the trial of ourselves
before entering upon it. Here the practical trial,
where we are so, is spoken of, for we are priests by
grace, yet fitted by full exercise of heart, separating
us to God.

It would seem that the place of Benjamin, in rela-
tion with Jehovah, was in His favour; being kept near

DEUTERONOMY. 323

J*-Ii:^\ as has been the case with that tribe, within whose
iiiiiits was Jerusalem.

Joseph had his earthly blessing by the title of first-
born; as to the inheritance, his land is blessed, the
double portion is assigned to him.

I have no remarks to make on the other blessings,
except that those of Zebulun and Issachar seem to be
ycG iatui-e, and those of Gad to establish the relations
which existed already.

But, moreover, if the ways of God towards His
people were connected with their faithfulness and the
manifestation of Himself — if God suited His ways to
their conduct to manifest His government and
Himself — He also exalted Himself above all to bless
vjiid to keep. He would fall back upon the title of
His own glory in order to be to them an infallible
source of blessing and security; He would make
known His glory in the behalf of Israel ; He rode
upon the heavens in their help. Where His majesty
was, there was the help of the people. He would up-
hold them also, would destroy their enemies, and thne
should Israel dwell in safety alone. The nation should
dwell in a fruitful land, on which the heavens would
drop down blessings as dew. Happy people ! objects
of the deliverance of God, who was unto them as a
shield and a sword. Their enemies would be subdued
under them.

Thus, whatever might be the details of the relation-
ship of the people with God, in His government of
them. He would bless them in the end, as a people,
according to His sovereign glory and majesty.

We have now to consider a little the prohibition to
which Moses was subjected, not to enter the land of
promise. Moses, the man of God, might pronounce the
blessings on Israel as in the land ; but he himself, as
servant of God, belonged to the wilderness. There are
more things than one to be weighed here. As to the

XXXIII.

324 THE BOOKS OF THE BIBLE.

position of Moses, it was that of the government of a
people, placed under the principles of Sinai ; that is,
while under the government of God, it was in the flesh
that His people were subjected to that government.
(Compare Rom. ix. 5, where the subject is fully dis-
cussed.)

Now, man in the flesh, under the government of
God, cannot come into the enjoyment of the promise.
This is true even of a Christian. Risen with Christ,
he is seated in the heavenly places, he enjoys the pro-
mise in the presence of God ; or, at least, his affections
look up there, his life is hid there with Christ;* but,
as a man upon earth, he is under the government of
God, who acts towards him according to the mani-
festation of the spiritual life here below ; and Christ
is between him and God, exercising priesthood and
advocacy, which do not establish righteousness (that is
done once for all), but which maintain the relationship
of weak men with God in the light — to the fellowship
of which they are called in Christ who is in it — by
obtaining mercy and grace to help in time of need so
that they should not fall, or to restore them if they do,
through the advocacy by the operation of the Spirit
upon earth.

Crossing Jordan was our death and resurrection with
Christ in a figure. Joshua always represents Christ,
Head of His people, according to the power of the
Spirit. But the wilderness is this world. Moses directs
and governs the people there according to God; con-
sequently he does not enter into Canaan.

* The former is the teaching of the Ephesians, the second, of
the Colossians. In the former, dead in sin, he is raised up and
set in Christ in heavenly places. It is a new creation. In the
latter, he has died to sin and is risen with Christ, and his affec-
tions are to be set on heavenly things. In this last epistle he is
viewed also as dead in sins and quickened together with Christ,
but not as sitting in heavenly places.

DEUTERONOMY. 325

The difference (we shall dwell on that more at length
when we study the Book of Joshua) between the Red
Sea and Jordan is, that the Red Sea was the efficacy of
redemption through the death and resurrection of
Christ Himself, and we are viewed, withal, in Him;
Jordan was the application of it to the soul, as having
died with Him in order to the enjoyment of the pro-
mises. The passage of the Red Sea was followed by
songs of joy; that of Jordan, by conflict and the
realisation of the promises.

As to Moses himself, personally, the fault which pre-
cluded his entrance into the land is well known. Pro-
voked by the rebellion of Israel, and wearied with
caring for the people, instead of exalting God in the
eyes of Israel, he exalted himself. He made use of
the gift of God for that purpose ; he did not sanctify
Jehovah in the eyes of the people; he did not give
Him His place. God does not become weary in His
goodness ; and thus acting in discipline, for the good
of His people, according to His majesty. He can
always fall back upon those ways of direct blessing
which flow from His unfailing grace. Man, wearied
with the evil that vexes him, tries to exalt himself,
to put himself above the evil, and to shelter himself
from it, because he is not above it. He no longer
glorifies God ; he exalts himself and he is abased.

If Moses, instead of acting according to the flesh,
had remembered that it was not he or his glory which
was in question (and how often had he himself told
them so !) but God, he would have felt that the people
could not touch the glory of God ; and this unfailing
glory would have sustained him, looking only at that
glory which ever maintains itself ; so that if we only
seek to maintain it, we may rest upon it.

But he lacked faith, and was forbidden to enter into
that which only the perfection of glory could open to
men ; and, indeed, what could lead Israel safely through

XXXIV.

326 THE BOOKS OF THE BIBLE.

the desert and into the land of Canaan ? Pure graoe
alone. Moses was not able to apprehend the height of
the grace that conquers everything. It was according
to that grace, as we have seen, that God acted at
Meribah.

Now, the law could not lead into life ; and, therefore
the flesh, the world, and the law, ever correlative in
the ways of God, were found in the journey through
the wilderness ; and Moses remains there. He might,
as a man of God and a prophet, tell of grace, as
making sure the blessing of Israel. (Chap, xxxiii.
26-29.) Faithful in all his house, as a servant, he
remains on this side Jordan; a proof, in these
touching circumstances, that an absolutely new crea-
tion is needed to enjoy the promises of God, accord-
ing to that grace which can alone, after all, bring one
in safety even through the wilderness — ^the unfailing
grace of our God.

Moses dies, and, buried by Jehovah, does not serve
as an object of carnal veneration to a people at all times
ready to fall into this sin, when his name gave them
honour according to the flesh ; just as they continually
opposed him, when his presence according to God
thwarted the flesh. He was a man honoured of God,
who scarcely had his equal (He of course excepted who
had none) ; but nevertheless he was man, and man is
but vanity.

JOSHUA.

We have gone through, by the goodness o£ God, the
five books of Moses. They have set before us, on the
one side, the great principles on which the relations of
man with God, and of God with man, in their great
elements, are founded, such as redemption, sacrifice, and
the like ; and on the other, the deliverance of a people
set apart for Himself, and the different conditions in
which they were placed, whether under grace in the
form of promise, under law, or under God's govern-
ment established over them by the special mediation of
Moses.

We have had occasion in them to examine the history
of this people in the wilderness ; and the pattern pre-
sented, by the tabernacle, of things to be afterwards
revealed ; sacrifices and priesthood, means of relation-
ship with God granted to sinners, wherein is indeed
wanting the image of our perfect liberty to approach
God, the veil not being then rent, but wherein the
shadow of heavenly things is placed before our eyes
with most interesting detail.

Finally, we have seen that God — having at the end of
the journey, in the wilderness, pronounced the definitive
justification of His people, and caused His blessing to
rest upon them in spite of the efforts of their enemies —
declares imder what conditions the people should retain
possession of the land, and enjoy His blessing in it, in
the liberty and grace of God's free gift in immediate
relationship with Himself; and what would be the
consequences of disobedience ; revealing, at the same
time. His purposes with respect to this people, purposes

328 THE BOOKS OF THE BIBLE.

which He would accomplish for His own glory.* This
brings us to the taking possession of the land of pro-
mise by the people under the guidance of Joshua.

As the Book of Numbers set forth the spiritual
journey through the wilderness in which the flesh was
tested and tried, so this book is full of interest and in-
struction, as setting before us in type the conflicts of
the inheritors of heaven with spiritual wickedness in
heavenly places, when we have entered into them, with
a sure title, but having to take possession of them by
the energy which overcomes the enemies who would
keep us out, which is the other part of the christian
life. Christians are blessed with all spiritual blessings
in heavenly places, as Israel was to enjoy temporal
blessings in earthly places. It is easy to understand
that, if we may rightly use (as I do not doubt) the
name of Canaan as a figurative expression of the rest
of the people of God, that which we have here to do
with is not the rest itself, but the spiritual conflict
which secures the enjoyment of the promises of God to
true believers. The close of the Epistle to the Ephe-
sians presents that which precisely answers, indeed
alludes, to the position of Israel in this book. The
saints in the assembly having been quickened and
raised up with Jesus, have their conflict in the heavenly
places, as it is to those who dwell there that the as-
sembly is a testimony — the testimony of the manifold
wisdom of God.

It is worthy of notice, if Jordan represent death, and
Canaan rest and glory, how short common christian
views must come of some intended christian position ;
for the effect of the crossing of Jordan, and what
characterised what followed, was war. The angel of

* Their typical revelations in these books, which though inter-
woven with the history are their real subject, are invaluable to
us ; only the special privileges of Christians and of the assembly
of God, in sovereign grace, are not communicated.

JOSHUA. 329

Jehovah comes with a drawn sword as captain of
Jehovah's host. It leads us to see that the Christian
is to learn that he is dead and risen while here, and has
his place in the heavenlies in Christ, and that it is in
this position that his true conflicts take place.

Joshua, then, represents Christ, not as coming down
in person to take possession of the earth, but as leading
His people through the power of the Holy Ghost, who
acts and dwells in the midst of this people. Yet in
Joshua, as in all other typical persons, those errors
and sins are found which betray the weakness of the
instrument, and the fragility of the vessel in which, for
the time, God has condescended to put His glory.

Let us apply ourselves now to the study of this book.
The first chapter shews us Joshua placed in service by
Jehovah, who commands him to go over Jordan into
the land which He had given to the children of Israel.

Let us pause a moment over this immediate commis-
sion from Jehovah. Moses here holds the place, not of
the living mediator, but of the written word. All that
he commanded, being from God, was evidently the word
of God for Israel. Joshua is the energy which brings
them into possession of the promises.

First of all, we have the principle on which posses-
sion is taken; not in the simple exercise of divine
power, as that which will take place at the end, but in
the energy of the Spirit and in connection with the
responsibility of man. The boundaries of the promised
land are given ; but the knowledge of the boundaries
assigned by God was not enough: God had defined
them very accurately ; but a condition was attached to
their possession. " Every place that the sole of your
foot shall tread upon, that have I given unto you."
They must go there, overcome the obstacles with the
help and by the power of God, and take actual posses-
sion. Without that they could not possess it ; and, in

I.

330 THE BOOKS OF THE BIBLE.

fact, this is what happened. They never took possession
of all the land which God had given. Nevertheless, to
faith the promise was sure : " There shall not any man
be able to stand before thee all the days of thy life.'*
The power of the Spirit of God, of Christ by His Spirit
(the true energy of the believer), is all-suflScient. For
it is, in fact, the power of Christ Himself, who has
almighty power. At the same time, the promise of
never being left nor forsaken (Deut. xxxi. 6, 8) is
maintained in all its force. This is what may be
reckoned upon in the Lord's service — such a power of
His presence that none shall be able to stand before
His servant, a power which will never forsake him.
With this full encouragement, he who walks by the
Spirit is called upon to be strong and of a good
courage.

After this comes Jehovah's exhortation, in verse 7,
" Only be thou strong and very courageous, that thou
mayest observe to do according to all the law which
Moses, my servant (thq, title always given him here),
commanded thee." Spiritual strength and energy, the
courage of faith, are necessary, in order that the heart
may be bold enough to obey, may be free from the in-
fluences, the fears, and the motives which act upon the
natural man, and tend to turn believers aside from the
path of obedience, and that he may take heed vmto the
word of God.

There is nothing so unreasonable in the world as the
walk set before us in the word — nothing which so
exposes us to the hatred of its prince. If, then, God
be not with us, there is nothing so foolish, so mad ; if
He be with us, nothing so wise. If we have not the
strength of His presence, we dare not take heed to His
word ; and, in that case, we must beware of going out
to war. But having the courage, which the almighty
power of God inspires by His promise, we may lay
hold of the good and precious word of our God : its

JOSHUA. 331

severest precepts are only wisdom to detect the fleshy
and instruction how to mortify it, so that it may
neither blind nor shackle us.

The most difficult path, that which leads to the
sharpest conflict, is but the road to victory and repose,
causing us to increase in the knowledge of God. It is
the road in which we are ui communion with God,
with Him who is the source of all joy ; it is the earnest
and the foretaste of eternal and infinite happiness.

If only this word from God, Jehovah, is heard —
" Turn not from it, to the right hand nor to the left,
that thou mayest prosper whithersoever thou goest " —
what joy for him who, through grace, comes forward
to do the work of God !

The Lord then exhorts him to the diligent study of
this book of the law : " For then thou shalt make thy
way prosperous, and then thou shalt have good
success." Here, then, are the two great principles of
spiritual life and activity : 1st, the assured presence
of the almighty power of God, so that nothing can
stand before His servant ; 2nd, the reception of His
word, submission to His word, diligent study of His
word, taking it as an absolute guide ; and having
courage to do so, because of the promise and exhorta-
tion of God.

In short, the Spirit and the word are all in all for
spiritual life. Furnished with this power faith goes
forward, strengthened by the encouraging word of our
God. God has a way in the world where Satan cannot
touch us. This is the path where Jesus walked. Satan
is the prince of this world ; but there is a divine path
through it, but no other, and there God's power is.
The word is the revelation of it. So the Lord bound
the strong man. He acted by the power of the Spirit,
and used the word. The Spirit and the word cannot be
separated without falling into fanaticism on the one
hand, or into rationalism on the other — without putting

832 THE BOOKS OF THE BIBLE.

oneself outside the place of dependence upon God and
of His guidance. Mere reason would become the master
of some ; imagination, of others.

Moreover, there is nothing more imaginative than
reason, when destitute of guidance ! In result, the
enemy of souls would take possession of both. We
should have man under Satan's influence, in the place
of God. Miserable exchange ! for which the unbeliever
is consoled by flattering himself that there is nothing
beyond his reach, because he reduces everything to the
limits of his own mind. Nothing appears to me more
pitiful than this unbelief, which pretends that there is
nothing in the moral and intellectual sphere beyond
the thoughts of man, and which denies man's capacity
to receive light from a more exalted mind — the only
thing that raises man above himself, while at the same
time rendering him morally excellent, by making him
humble through the sense of superiority in another.

Blessed be God, that some are to be found who have
profited by the grace which has commiuiicated to man
of His perfect wisdom ! Even though the imperfect
vessel which received it may have a little impaired its
features and its perfection, they have nevertheless
profited by it so as to take their true place. Happy
place, before the presence of Him whom to know is
infinite and everlasting joy !

There is yet an important practical rule to be recog-
nised in these words, " Houve not I commanded thee T*
(Chap. i. 9.) If we are not conscious that we are
doing the will of God — if, before we begin to act, we
have not assured ourselves of this in His presence, we
shall have no courage in performing it. Perhaps
indeed what we are doing is the will of God; but,
not being conscious of this, we act with hesitation,
without confidence, without joy ; we are repulsed by
the smallest opposition, whilst, when we are assured
of doing His will, and that He has said, " Have not

JOSHUA. 333

/ commanded thee ?" nothing, through grace, can
alarm us.

Nevertheless I add one word, or rather I call the
reader's attention to what God says ; for although the
command of God inspires us with a courage which we
could not have had without it, yet no revelation is by
itself strength for action. But God adds, "Be not
afraid, neither be thou dismayed, for Jehovah thy God
is with thee whithersoever thou goest."

We have in the New Testament a striking exempli-
fication of this principle : Paul was caught up to the
third heaven, where he heard things which it is not
lawful for man to utter. Was this his strength in con-
flict ? Doubtless it inwardly gave his views a scope
which reacted upon his whole work; but this was
not his strength for the work. On the contrary, it
tended to feed the false confidence of the flesh ; at
least the flesh would have used it for self -exaltation.

Such revelations rendered humiliation needful, and
drew from God, not fresh favours (though all was
favour), but, that which humbled the apostle, and ren-
dered him weak and contemptible as to the flesh.*
Being then weak, strength is given him in another
way : not in the use or in the consciousness of revela-
tions, that would have made him weak, by ministering
to the exaltation of the flesh, but, in the grace and
strength of Christ, which were made perfect in this
m/irmity. There lay his only strength ; and he gloried

* Idle curiosity inquires what this thorn in the flesh could be.
It matters little to us what it was. There might be a different
titiorn for each case in which God saw fit to send one. It would
be always something suited to humble him who needed it. It is
enough for our spiritual instruction to know by the word, that as
to Paul it was an infirmity which tended to make him personally
contemptible in his preaching. (See Gal. iv. 14 ; 2 Cor. x. 10.)
The object of God, in such a trial, as meeting the danger, is
so evident to every spiritual mind, that it were useless to dwell
upon it.

I.

534 THE BOOKS OF THE BIBLE.

in this infirmity, in which the power of Christ was
perfected in him, which gave occasion for the manifes-
tation of this power ; and which, in proving that Paul
was weak, proved that Christ Himself was in the
work with Paul. We always need immediate strength
from Christ, when acting on the part of Christ —
strength which is made perfect in weakness, to do His
work — abiding strength, for without Him we can do
nothing. Let us remember this truth.

I add but one word on the end of the chapter.
There are Christians (I cannot say approved of God)
who take their place on this side of Jordan — that is to
say, on this side of the power of death and resurrec-
tion, applied to the soul by the Spirit of God. The
place in which they settle is not Egypt ; it is beyond
the Red Sea, it is within the limits ot Israel's posses-
sions— outside Egypt and this side the Euphrates,
river of Babylon. But it is not Canaan. It is a land
they have chosen for their cattle and their possessions ;
they establish their children and their wives there. It
is not Joshua who conquered that land ; it is not the
place of testimony to the power of the Spirit of God
— that Canaan which is beyond Jordan.

However, although the children and the families
might be placed there, yet the men of war must,
whether they will or no, take part in the conflicts of
the children of God, who seek no rest except where
the power of God is found — that is to say, in Canaan,
in the heavenly places, all enemies being driven out.
And indeed when the sin of Israel, and their conse-
quent weakness, exposed the people to the successful
attacks of their enemies, of the enemies of God, this
country was the first that fell into their hands. "Ejiow
ye that Ramoth Gilead is ours ?" leads to no blessing
to the people when sorrowful on account of its loss.
For the time all was well ; that is, as long as Reuben,
Gad, and the half tribe of Manasseh remained under

JOSHUA. 335

the authority of Joshua, and through him the power
of God conducted the people. They too say to Joshua
that which God had said, " Be strong and of a good
courage."

How often among the children of God some princi-
ple or line of conduct is brought in, that is inferior in
nature to the excellence of that work which is going
on in the purpose of God ; but which, as long as the
power of God is working according to this purpose,
does not disengage itself, so to say, from the work, so
as to assume any prominence, and produce uneasiness
and sorrow ! But when this divine stream becomes
shallow in consequence of man's unfaithfulness, then
bitter fruits appear; spiritual declensions, weakness,
heart-burnings, divisions, and direct subjection to the
evil power, flowing from the impossibility of reconcil-
ing that which is spiritual with that which is carnal,
and of maintaining a spiritual testimony while con-
forming to the ways of the world.

But this testimony belongs to the other side of
Jordan. The two tribes and a half may follow this
course if they will, but we cannot come out of Canaan
to join them, Alas! these beautiful meadows, well
suited to feed their flocks, have found but too many
Lots, and tribes of Israel, to settle in them to their
loss. The shoals that are met with in our christian
voyage may perhaps be safely crossed at high tide;
but at low tide skilful pilotage is needed to avoid
them, and to float always in the full current of the
grace of God in the channel it has made for itself.
But there is a sure and stedfast pilot; and we are
safe if we are content to follow Him. God has given
us what we need for this. Perhaps we must be satis-
fied with a very little boat: the unerring pilot will
be in it.

At the first Moses was not pleased with the pro-
posal of the two tribes and a half. The thing was

336 THE BOOKS OF THE BIBLE.

permitted certainly. But in general the first thoughts
of faith are the best ; they only contemplate the pro-
mises, the full effect of the promises and the thoughts
of God. After thoughts are not in connection with
that.

The second chapter contains the interesting history
of Rahab.

How beautiful it is to see the grace of God setting
up its way-marks from the beginning, that the eye of
taith may know where to rest, when God was obliged
to narrow His dealings with respect to man, and to
limit Himself in His relationship to man, until the
precious blood of Christ gave that grace its full scope
and liberty ! Seed of the woman, seed of Abraham,
seed of David — it narrows more and more. The
promises even, as to the government of God, give
place to the law, until a small remnant of Israel,
proud in proportion to its poverty, becomes the vessel
which contains the yet smaller remnant of faithful
ones who were waiting for the redemption of Israel.

And what shallow thoughts, though true ones, were
found in the hearts of these precious saints, in com-
parison with the hopes of an Abraham and the solemn
declarations of an Enoch! The Lord, ever perfect,
ever precious, might well say (one understands it,
although the depths of His heart are infinitely beyond
our reach), " I have a baptism to be baptised with, and
how am I straitened till it be accomplished!" But
there have always been these signals for faith. If
God acts. He goes beyond the limits of the existing
dispensation, and oversteps His established relation-
ships with man.

It is thus that the divine nature of Jesus, and the
divine rights of His Person, manifested themselves.
He was only sent to the lost sheep of the house of
Israel. This was the limit of His formal relationship

JOSHUA. 337

with men. But if faith lays hold of the goodness of
God, can this goodness deny itself, or limit itself to
those who, for the time being, were the alone subjects
of His dispensation ? No, Christ could not say, God is
not good, I am not good, to the degree you have
imagined. How could God deny Himself ? The Syro-
phenician woman obtains what she asks for. Precious
prerogative of faith, which knows and owns God
through everything ; which honours Him as He is, and
ever finds Him what He is !

Wherein was manifested that faith in Rahab which
the apostle cites as a pattern? — admirable proof that
the way in which God acts in grace is before and
above law ; that grace overleaps the boundary which
law prescribes to man, even while maintaining its
authority — an authority howe^r which can only
manifest itself in condemnation ! What then was
Rahab's faith ? It was the faith which recognises
that God is with His people, all weak and few as
they may be and not yet possessed of their inherit-
ance, wandering on the earth without a country, but
beloved of God.

If Abraham believed God when there was not a
people, Rahab identified herself with this people when
they had nothing but God. She well knew that the
inheritance was theirs, and that, however strong their
enemies might be, in spite of their walled cities and
their chariots of iron, their heart was melted. This
is always the case with the instruments of the enemy,
whatever appearances may be, when the people of
God are under the guidance of the Spirit of God in
the path of obedience which God has marked out for
them.

Thus, in the midst of heathens, this poor simple

woman, a bad and despised member of an accursed

race doomed to destruction, is saved, and her name is

a testimony to the glory of God. Her house, recog-

VOL. I. II. Z

338 THE BOOKS OF THE BIBLE.

nised by the sure mark, the line of scarlet thread,
becomes the refuge and the security of all who take
shelter in it, trusting to the promise given.

And now the people are to enter the promised land;
but how enter it ? For Jordan, with its flood at the
highest, lay as a barrier before the people of God,
guarding the territory of those that oppose their
hopes. Now Jordan represents death, but death
looked at rather as the end of human life, and the
token of the enemj^'s power, than as the fruit and
testimony of the just judgment of God. The passage
of the Red Sea was also death; but the people were
there as having part (in type) in the death and resur-
rection of Jesus accomplishing their redemption, and
setting them free for ever from Egypt, their house of
bondage — that is, from their place in flesh and thus
from all the power of Satan* — as the blood on the
door posts had from the judgment of God. It was
complete redemption, the death and resurrection of

* It is important first to see Jesus alone in life and in death :
there we have the thing itself in its perfection. It is equally
important then to know that God sees us as having been there,
that it expresses our place ; that God sees us in Him, and that
it is our place before God. But then there is also our taking
that place, by the Spirit, in faith and in fact. The former was
the Ked Sea ; as to death, it was Christ's death ; Jordan, our
entering into death with Him. The Eed Sea was deliverance
from Egypt; Jordan, entrance into Canaan subjectively; that is,
a state suited to it in spirit, not possession of it, as Christ when
risen — for us, by faith only of course as yet, as risen with
Him. Sitting in heavenly places is an entirely distinct thing, and
on distinct ground ; an absolute work of God. The Eed Sea was
the condemning of sin in the flesh, in Christ in death for sin ; and
no deliverance, when known by faith. But this is Jordan. Only
Jordan goes further, for it brings us, as risen with Him, into the
state which makes us meet to be partakers of the inheritance of
the saints in light. The people followed the ark in going through
Jordan, the ark remaining there in its power against death till
all were passed.

JOSHUA. 330

lyrist in its proper and intrinsic value. But in this
iispect it is a complete and finished work, and brings
us to God — not a history of what we may go through
in actually arriving at this result. (See Ex. xv. 13, 17 ;
xix. 4.) Hence, judgment even was executed. In
Sinai, but not till then, law took the place of worship,
historically. It was then that the people entered upon
their pilgrimage in the wilderness.*

Redemption, complete salvation, purchased by the
precious blood of Jesus, introduces the Christian into
this pilgrimage. With God he only passes through the
world as a dry and thirsty land, where no water is ;
still, this pilgrimage is but the life down here, although
it is the life of the redeemed.f

But, as we have seen, there is the heavenly life, the
warfare in the heavenly places, which goes on at the
same time with the wilderness journey. When I say
at the same time, I do not mean at the same instant,
but during the same period of our natural life on tlie
earth. It is one thing to pass through this world
faithfully, or unfaithfully, in our daily circumstances,
under the influence of a better hope; it is another
thing to be waging a spiritual warfare for the enjoy-
ment of the promises and of heavenly privileges, and to
conquer the power of Satan on God's behalf, as men
already dead and risen, as being absolutely not of the
world. Both these things are true of the christian life.
Now, it is as dead and risen again in Christ that we are

* This supposes being really born again. (See Eom. viii. 29,
SO.) The wilderness journey after Sinai supposes this christian
position taken, but individual reality tested. To this all the
"ifs" of the New Testament apply; that is, to the Christian on
the road to the promised land, but with a certain promise of
being kept to the end, if faith is there. (1 Cor. i. 8, 9 ; John x.
28.) It is dependence, but on the fidelity of God. There is no
*'if" as to redemption, nor as to our present place in Christ,
when once we are sealed.

t To this the Epistle to the Eomans answers.
III.

340 THE BOOKS OF THE BIBLE.

in spiritual conflict : to make war in Canaan we must
have crossed the Jordan.*

The Jordan, then, is death and resurrection with
Christ, looked at in their spiritual power, not as to
their efficacy for the justification of a sinner, but as to
the change of position and state in those who have
part in them, in order to the realisation of life in con-
nection with the heavenly places, into which Christ
has entered.-f A comparison between Philippians iii.
and Colossians ii., iii. shews how death and resurrec-
tion are bound up with the true character of the
circumcision of Christ. In Philippians iii. the return
of Christ is introduced as completing the work by
the resurrection of the body. We are not looked at
as now risen with Him ; but as practically running
the race, with Christ and resurrection in view — a place
which indeed characterises the epistle. It is not what
faith assumes as to position, but the actual present
race towards its possession. Hence it is objective, not
being in Christ, or even with Him ; but that I might
win Christ and the resurrection from among the dead.
He has given up everything for the excellency of the
knowledge of Christ; and is looking for the power of
His resurrection, and even justification is looked at as
at the end of his course.

* To this Ephesians answers; only Ephesians has nothing
to do with our death to sin. It is, as to this question, simply God's
act, taking us when dead in sin and placing us in Christ on high.
Colossians is partially both, life here in resurrection, but it does
not set us in heavenly places, only our affections there. By
heavenly life I mean Hving in spirit in heavenly places. Actually
Christ was divinely there ; we as united to Him by the Holy
Ghost.

t This is not mere conomunication of life, as by the Son of
God, but passing as a moral being out of one condition into
another, out of Egypt into Canaan ; for that is it, the wilderness
being dropped as another thing. The Bed Sea and Jordan in
this aspeet coalesce.

JOSHUA. 341

In both Philippians and Colossians the heavenly-
life is spoken of as a present thing ; but there is
entire separation, even down here, between the pil-
grimage and this heavenly life itself, although the
latter has a powerful influence on the character of
our pilgrim life.

And this introduces a very important subject,
which I cannot treat at large here, the connection
between life as manifested here, and the objects it
pursues. They that are after the Spirit have their
minds on the things of the Spirit. The new life flows
from what is divine and heavenly, from Christ, and
this is specially John's part in teaching; hence it
belongs to the risen state in glory, has its full develop-
ment and place there. Our TroXir^vfia is there, and this
makes us pilgrims ; the heavenly life belongs to
heaven ; the second Man is £? ovgavox. But in its full
development there is no pilgrimage; we are at home in
our Father's house, like Christ. But here it is devel-
oped in pilgrimage ; has this character from its being
heavenly. It has a growing development in a growing
apprehension of what is heavenly. (See 2 Cor. iii. 3,
17, 18; iv. 17, 18; Eph. iv. 15; 1 John iii. 2, 3, and
many other passages.) This necessarily, our object
being on high, makes us strangers and pilgrims here,
declaring, in the measure of our fidelity, that we seek
a country, the country to which our life belongs ; but
it forms itself thereby for the display of Christ here, it
is adapted to the scene through which we pass, has
duties, obedience, service there. The starting-point ib
Bure, that we have died and are risen with Christ, in
one aspect ; and in another, we are sitting in Him in
heavenly places. But this last is not our subject here,
it is Ephesian doctrine ; this is more Colossian. Christ
Himself, though Himself that life and its manifesta-
tion down here in pilgrimage, yet, as a man down here,
had objects — for the joy that was set before Him,

III.

342 THE BOOKS OF THE BIBLE.

endured the cross and despised the shame, and is set
down. And this is deeply interesting ; His life — God
Himself (the last is more John's doctrine) — was what
was to be expressed, expressed suited to the scene He
passed through ; but, being a true man, He walked with
objects before Him, which acted on the tenor of His
path. The fact that He was this life, and that for His
living it had not to die in His death as we have to an
evil nature, makes it more difficult to realise in His
case; but obedience, and He learned what it was,
suffering, patience, all referred to His place here; com-
passion, grace as to His disciples, and all the traits of
His life, though divine and such that He could say, "the
Son of man who is in heaven," all were the develop-
ment of the heavenly and divine life here.

Its influence was perfect and entire in His case;
but His life in connection with men, although the
ever-perfect expression of the effect of His life of
heavenly communion and of His divine nature, was
evidently distinct from it. The joy of the heavenly
life entirely set aside all the motives of the lower
life ; and, leading to the sufferings of His earthly life
in connection with man, produced a life of perfect
patience before God. In Him all was sinless ; but
His joys were elsewhere, save in acting m grace in
the midst of sorrow and sin — a divine joy. Thus
also with the Christian ; there is nothing in common
between these two spheres of life. And, besides,
nature has no part whatever in that above; in that
below, there are things which belong to nature and
to the world (not in the bad sense of the word " world,''
but considered as creation). Nothing of this enters
into the life of Canaan.

Christ alone could pass through death, and exhaust
its strength, when in it, as shedding the blood of the
everlasting covenant ; and He alone could rise again
from death, in the reality of the power of the life that

JOSHUA. 343

was in Him, " for in him was life." But it was proper
divine power by which this was done. God raised
Christ from the dead, testimony of His full accept-
ance of His work. Christ, being God, could say:
" Destroy this temple, and in three days I will raise it
up :" nor was it possible that He could be holden of
death. But it is not by any force of spiritual life, as
man, that He raised Himself ; though we know, as He
laid it down of Himself, so He took it again, and this
by commandment received of the Father — so that in
this we cannot separate the deity and humanity — I
speak of the act, not of His Person. He had power to
take it again, but it was still obedience ; we feel at
every step, no one knows the Son but the Father.
He has opened this way ; He has converted death into
a power that destroys the flesh which shackles us, and
a deliverance from that in us which gives advantage
to the enemy with whom we are to fight, being thence-
forward brought into Canaan. Therefore the apostle
says, "All things are yours, whether life, or death."
Now% every true Christian is dead and risen in Christ;
the knowing and realising it is another thing. But
the word of God sets christian privilege before us
according to its real power in Christ.

The ark of Jehovah passed over before the people,
who were to leave the space of two thousand cubits
between it and them, " that they might know the way
by which they must go ; for they had not passed this
way before." Who indeed had passed through death,
to rise beyond its power, until Christ, the true ark of
the Covenant, had opened this way ? Man, whether
innocent or sinful, could do nothing here. This way
was alike unknown to both, as was also the heavenly
life that follows. This life, in its own sphere, and in
the exercises here spoken of, is altogether beyond
Jordan : the scenes of spiritual conflict do not belong
to man in his life below ; though, as we have seen, the

in.

344 THE BOOKS OF THE BIBLE.

realisation of the heavenly things we are brought into
act on the character of our faith down here, and our
sorrows and trials down here, under God's grace, tend
to clear our vision as regards the glory hoped for.
See 2 Corinthians v. 2-5, and how the hope of verse 2 is
returned to in verse 5. No wilderness experience, be it
ever so faithful, has anything directly to do with this
heavenly life although the grapes of Canaan may cheer
the pilgrims by the way. But Christ has destroyed all
the power of death for His people, so far as it is the
power of the enemy, and the token of His dominion. It
is now but the witness of the power of Jesus. It is
indeed death; but, as we have said, it is the death
of that which fetters us.

I will add some brief remarks. "Lord of all the
earth " is the title Joshua repeats, as that which God
had here taken : for it is in testimony to this great
truth that God had planted Israel in Canaan. Here-
after He will establish in power, according to His
counsels, that which had been put into the hands of
Israel, that they might keep it according to their re-
sponsibility. This last principle is the key to the
whole history of the Bible, as to man, Israel, the law,
and all it has to do with. All is first trusted to man,
who ever fails, and then God accomplishes it in blessing
and power.*

Thus this chapter supplies us with very clear indica-
tions of that which God has promised to accomplish in
the last days, when He will indeed shew Himself to
be " Lord of all the earth," in Israel brought back in
grace by His mighty power. And we must attend to
this testimony of the purpose of God in establishing
Israel in their land. Harvest time will come, and the
strength of the enemy will overflow its banks; but

* And that in much fuller glory, according to His counsels
before the world was, and in the Second Man.

JOSHUA. 345

we, as Christians, are already on the other side. The
strength of the enemy passed all bounds in the death
of Jesus ; and we do not say now, " Lord of all the
earth ;" but " All power is given unto him in heaven
and in earth."

Let us remark, also, how God encourages His people.
They must combat. The sole of the foot must tread
on every part of the promised land to possess it ; and
it must be in conflict that the power of the enemy and
entire dependence upon God are realised. But, while
fighting boldly for Him, He would have us know that
victory is certain. The spies said to Joshua, " Truly
Jehovah hath delivered into our hands all the land; for
even all the inhabitants of the country do faint because
of us." That is what we know and prove by the testi-
mony of the Holy Ghost, so different from that of the
flesh as brought by the ten who came back with Caleb
and Joshua.

But if we are introduced into a life wdiich is on the
other side of death, by the power of the Spirit of God,
as being dead and risen in Christ, there must be the
remembrance of that death, by which we have been
delivered from that which is on this side of it, of the
ruin of man as he now is, and of the fallen creation to
which he belongs. Twelve men, one out of each tribe,
were to bring stones from the midst of Jordan, from
the place where the priests' feet stood firm with the
ark, while all Israel passed over on dry ground. The
Holy Ghost brings with Him, so to speak, the touch-
ing memorial of the death of Jesus, by t'le mighty
power of which He has turned all the eflect of the
enemy's strength into life, and deliverance from what
could not enter into heavenly things, and has laid the
basis for our having part in them. Death comes with
us from the grave of Jesus : no longer now as death,
it is become life unto us, and, subjectively for faith, the
absence of that which cannot have part in what is
III.-IV.

846 THE BOOKS OF THE BIBLE.

lieavenly. This memorial was to be set up at Gilgai,
The meaning of this circumstance will be considered in
the next chapter. We will only dwell here on the
memorial itself. The twelve stones, for the twelve
tribes, represented the tribes of God as a whole. This
number is the symbol of perfection in human agency,
in connection here, as elsewhere, with Christ, as in the
case of the shewbread.

Here also the Spirit sets us — Christians — in a more
advanced position. There were twelve loaves of the
shewbread, and we form but one in our life of union by
the Holy Ghost with Christ our Head, which is the life
we speak of here. Now it is His death that is recalled
to us in the memorial left us by the loving-kindness of
our Lord, who condescends to value our remembrance
of His love.

I only speak here of this memorial as the sign of
that which should always be a reality. We eat His
flesh, we drink His life given for us. Being one now
in the power of our union with Christ risen and glori-
fied, for here I speak of our whole place, dead to the
world and to sin, it is from the bottom of the river
into which He went down to make it the way of life
— heavenly life — for us, that we bring back the
precious memorial of His love, and of the place in
which He fulfilled His work. It is a body whose life
by blood is closed* which we eat, a poured out blood
which we drink ; and this is the reason why blood
was entirely prohibited to Israel after the flesh ; for
how can death be drunk by those who are mortal ?
But we drink it because, alive with Him, through the
death of Christ we live, and it is in realising the death
of that which is mortal that we live with Him. The

* The word "broken" is wrongly introduced in the common
text. It was after He had given up His spirit to the Father, in
fall strength, that the blood was shed through the soldier's spear.
He laid down His life of Himself.

JOSHUA. 347

remembrance of Jordan, of death when Christ was in
it, is the remembrance of that power which secured
our salvation in the last stronghold of him who had
the power of death. It is the remembrance of that
love which went down into death, in order that, as to
us, it should lose all its power, except that of doing UvS
good, and being a witness unto us of infinite and
unchangeable love.

The power of resurrection-life takes all strength
from Satan : '' He who is begotten of God keepeth him-
self, and that wicked one toucheth him not." In our
earthly life, the tlesh being in us, we are exposed
to the power of the enemy, though Christ's grace
is sufficient for us. His strength made perfect in
weakness; but the creature has no strength against
Satan, even though it should not be drawn away into
actual sin. But if death is become our shelter, causing
us to die unto all that would give Satan an advantage
over us, what can he do ? Can he tempt one who is
dead, or overcome one who, having died, is alive again T
But, if this be true, it is also necessary to realise
it practically. " Ye are dead . . . therefore mortify."
(Col. iii.) This is what Gilgal means. Nay, we are
always to bear about in the body the dying of the
Lord Jesus, that the life of Jesus may be manifested
in our body. (2 Cor. iv. 10.)*

The matter in hand was not yet the taking of cities,
the realisation of God's magnificent promises. Self
must first of all be mortified. Before conquering
Midian, Gideon must cast down the altar that was in
his own house.

Remark further, the wilderness is not the place
where circumcision is carried out, even though we
may have been faithful there. The wilderness is th<*

* Colossians iii. is God's declaration of our position ; Komana
vi. exhortation to take it up in faith ; 2 Corinthians iv. carrying
it out in practice in the inner man. (Col. iii. 5-17.)
IV., V.

348 THE BOOKS OF THE BIBLE.

character the world takes when we have been re*
deemed, and where the flesh which is in us is actually
sifted. But death, and our entrance into heavenly
places, judge the whole nature in which we live in
this world. But then, consequent upon our death and
resurrection with Christ, it is practically applied, and
circumcision is the application of the Spirit's power
to the mortification of the flesh in him who has
fellowship with the death and resurrection of Jesus.
(Compare 2 Cor. iv. 10-12.) Therefore Paul says
(Phil, iii.), "We are the circumcision." As to an
outwardly moral life, Paul had that before. Had he
now added true piety to his religion of forms, the
true fear of God to his good works ? It was
far more than that. Christ had taken the place
of all in him — first of all as to righteousness,
which is the groundwork. But further, the apostle
says, " That I may know him, and the power of his
resurrection, being made conformable unto his death,
if by any means I might attain unto the resurrection
from among the dead." Therefore it is in " pressing
towards the mark" that he waits for the coming of
Jesus to accomplish this resurrection as to his
body.

In the Epistle to the Colossians, chapter ii., he speaks
to us of the circumcision of Christ. Is it only that
he has ceased to sin (the certain efiect indeed of this
work of God) ? No ; for in describing this work he
adds, " Being buried with him in baptism, wherein also
we are risen with him, through faith of the operation
of God who hath raised him from the dead." The
consequences of this heavenly life are found in chapter
iii. 1, which is in immediate connection with the verse
just quoted. Here also the work is crowned by the
manifestation of the saints with Jesus when He shall
appear. Not the rapture ; the heavenly part is omitted
in Colossians, save that our life is hid there, and that

JOSHUA. 349

what is there is an object of hope ; we are made meet
for it, which indeed is just what is done here.

Our Gilgal is in verse 5 : " Mortify therefore." It is
not " die to sin." Mortify is active power. It rests on
the power of that which is ah-eady true to faith : "Ye
are dead : mortify therefore." This being the standing,
it is realised. " Reckon ye also yourselves to be dead,"
said the apostle (Rom. vi.), when speaking on the same
subject.* This is the practical power of the type of
the stones brought from Jordan. They are a symbol
of our place, being the result of death with Christ who
was dead.t But we are also raised up together with
Him, I as having died with Him. But there is another
aspect of truth, we were dead in sins. He came down
in grace where we were, on the way down, so to speak,
atoning for our sins. God has quickened us together
with Him, having forgiven us all trespasses.§ All
that He did was for us ; and now, associated with Him
in life, united to Him by the Spirit, I am also sitting
in, not yet with. Him in heavenly places. || I appro-
priate to myself, or rather God ascribes to me, all that
He has done, as though it had happened to myself:

* We have three steps in this process : God's judgment, " Ye
are dead;" the recognition of it by faith, " Keckon yourselves
dead ;" and the carrying it out in practice, " always bearing
about in the body the dying of the Lord Jesus."

t The Epistle to the Romans gives, in the desert, faith's
estimate of the position which Christ's death has given to us, of
death to sin and life to God in this world, as involved in our
being saved by His death into which we were baptised, but our
resurrection which takes us out of the desert, and is Colossians
and Jordan.

X Thus far the Colossians.

§ Thus far, also, the Colossians ; but we are not viewed there
as dead in sins, but as having lived in them, now dead and
risen.

II This is Ephesian teaching. And this is God's sovereign act
of power which has taken us when dead in sins and put us into
Christ.

350 THE BOOKS OF THE BIBLE

He is dead to sin, in Him I am dead to sin. Therefore
I can " mortify :" which I could not do as being still
alive in the flesh. Where was the nature, the life, to
do it in ? I am risen with Him ; I am also in Him
sitting in heavenly places. But here it is not the
Ephesian doctrine — which teaches the purpose and
counsels of God, and, Christ being exalted to the right
hand of God, shews the simple act of divine power
which takes us when dead in sins and sets us in Him —
it is the process, so to speak, through which we pass
as having been alive (not dead) in sins, and passes us
through death, in Christ, into a better life. The other
is equally true, so I have spoken of it ; but, it is the
change, the essential but subjective change spoken of
in Colossians as far as death and resurrection with
Him go, which is our present subject in Joshua.

Now, circumcision being the practical application of
that of which we have been speaking — the death of
Christ to sin, to all that is contrary to our risen position,
"the body of the flesh" — we remember the death of
Christ, and the mortification of our members on the
earth is accomplished through grace, in the conscious-
ness of grace. Otherwise it would only be the eflfort
of a soul under the law, and in this case there would
be a bad conscience and no strength. This is what
sincere monks attempted ; but their efibrts were not
made in the power of grace, of Christ and His strength.
If there was sincerity, there was also the deepest
spiritual misery. In order to mortify there must be
life ; and if we have life, we have already died in Him
■w .10 died for us.

The stones set up in Gilgal were taken out of the
midst of Jordan, and Jordan was already crossed before
Israel was circumcised. The memorial of grace and ot
death, as the witness to us of a love which wrought out
our salvation, by taking up our sins in grace, and dying
to sin once, stood in the place where death to sin was

JOSHUA. 351

to be effected. In that He died, He died unto sin
once ; and we reckon ourselves dead to sin. Christ
dying for sins, in perfect love, in unfailing efficacy, and
His death to sin, give us peace through His blood as to
both, but also enable us through grace to reckon our-
selves dead to sin, and to mortify our members which
are on earth.

In every circumstance, then, we must remember that
we are dead, and say to ourselves. If through grace I
am dead, what have I to do with sin, which supposes
me to be alive ? Christ is in this death in the beauty
and in the power of His grace; it is deliverance itself,
and introduction morally into the condition in which
we are made meet to be partakers of the inheritance
of the saints in light. As to the glory, as running the
race down here, the apostle says, " I follow after, if that
I may apprehend that for which also I am apprehended
of Christ Jesus." But that is another subject.

Thus, in being dead, and only thus, will the reproach
of Egypt be taken away. Every mark of the world is
a reproach to him who is heavenly. It is only the
heavenly man who has died with Christ that disen-
tangles himself from all that is of Egypt. The life of
the flesh always cleaves to Egypt ; but the principle of
worldliness is uprooted in him who is dead and risen
with Christ and living a heavenly life. There is in the
life of man, alive as such in this world (Col. ii. 20), a
necessary link with the world as God sees it, that is,
corrupt and sinful ; with a dead man there is no such
link. The life of a risen man is not of this world ; it
has no connection with it. He who possesses this life
may pass through the world, and do many things that
others do. He eats, works, suffers ; but, as to his life
md his objects, he is not of the world, even as Christ
was not of the world. Christ, risen and ascended up
on high, is his life. He subdues his flesh, he mortifies
it, for in point of fact he is down here, but he does not

V.

352 THE BOOKS OF THE BIBLE.

live in it. The camp was always at Gilgal. The
people — ^the army of Jehovah — returned thither, after
their victories and their conquests. If we do not do
the same, we shall be feeble : the flesh will betray us.
We shall fall before the enemy in the hour of conflict,
even though it may be honestly entered into in the
service of God. It is at Gilgal the monument of the
stones from Jordan is set up ; for if the consciousness
of being dead with Jesus is necessary to enable us to
mortify the flesh, it is through this mortification that
we attain to the practical knowledge of what it is to
be thus dead.

We do not realise the inward communion (I am not
speaking now of justification), the sweet and divine en-
joyment of the death of Jesus for us, if the flesh is un-
mortified. It is impossible. But if we return to Gilgal,
to the blessed mortification of our own flesh, we find
there all the sweetness (and it is infinite), all the
powerful efficacy of this communion with the death of
Jesus, with the love manifested in it. " Always bear-
ing about in the body," says the apostle, " the dying
of the Lord Jesus, that the life also of Jesus might be
manifested in our mortal body." Thus we do not re-
main in Jordan ; but there remains in the heart all the
preciousness of this glorious work, a work which the
angels desire to look into, which is for us, and which
Christ, in His love, appropriates to us. We find Him
with us at Gilgal — a place of no outward show or
victory to attract the eyes of men ; but where He, who
is the source of all victory, is found in the power and
the communion which enable us to overcome.

But there were also twelve stones set up in the midst
of Jordan ; and indeed, if we apply the power of the
death of Christ to mortify the flesh, the heart — exer-
cised in, and fully enjoying heavenly things — loves to
turn again to Jordan, to the place where Jesus went
down in the power of life and obedience, and to gaze

JOSHUA. 353

upon that Ark of the Covenant, which stood there, and
staye\i those impetuous waters till all the people had
passed over. One loves, now that He is risen, while
viewing the power of death in all its extent, to behold
Jesus there, who went down into it, but who destroyed
its power for us. In the overflowing of the nations,
Christ will be the security and the salvation of Israel ;
but He has been our security and our salvation with
respect to much more terrible enemies. The heart
loves to stand on the banks of that river — already
crossed — and to realise, while studying what Jesus was,
the work and the wondrous love of Him who went
down into it alone, until all was accomplished. But in
one sense we were there. The twelve stones shew
that the people had to do with this work, although
the ark was there alone when the waters were to be
restrained.

In the Psalms we can especially there contemplate
the Lord, now that we are in peace on the other side
the stream. Oh, that the Christian — each one in the
assembly — knew how to seat himself there, and there
meditate on Jesus gone down into death alone, and death
when it overflowed all its banks, bearing its sting and
the power of divine judgment with it ! In doctrine the
Psalms set forth also the connection between the death
of Jesus and the residue of Israel passing through the
waters of tribulation in the last days.

Behold, then, the people out of Egypt and in Canaan,
according to the faithfulness of God's promise ; but as
yet nothing of Canaan possessed, nor any victory
gained. It is a type for us of what is taught in the
Colossians: made meet to be partakers, but the in-
heritance of the saints in light still in hope ;* not only

* Christ's state (only that He was actually raised) between
His resurrection and ascension helps to understand it. He
belonged evidently to heaven, not to this world, though He was
not in heaven.

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354 THE BOOKS OF THE BIBLE.

redeemed out of Egypt, but brought into Canaan, the
reproach of Egypt being rolled away, and the people
of God having taken their place at Gilgal — the true
circumcision of heart of which we have spoken.

Israel encamped at Gilgal.

The character of their communion with God is then
pointed out, before their victories. They keep the pass-
over in the plains of Jericho. Jehovah prepared a table
before them in the presence of their enemies.

The blood was no longer sprinkled, as in Egypt,
upon the lintel and the two side-posts, that they might
be sheltered from the destroyer, and preserved from
the last judgment which spread terror throughout
every house where the blood was not seen.

We need this aspect of the blood of Christ, while
judgment threatens in the territory of sin and Satan,
although called of God to come out of it. God s justice
and our consciences require it. But here the passover
is no longer this ; it is the memorial of accomplished
salvation. Neither is it participation by grace in the
power of the death and resurrection of Christ. It is the
soul's communion ; it is the sweet spiritual recollection
of a work all His own, of His death as a lamb without
blemish. We feed upon it, as His redeemed people, in
the enjoyment of this position in the land of promise
and of God — a land which belongs to us in consequence
of this redemption, and of our being raised up with
Christ. The death of Jesus can only be thus enjoyed
on the other side of Jordan, as risen with Him. Then,
in peace, in fellowship with Him, and with ineffable
feelings of thankfulness, we return to the death of the
Lamb ; we contemplate it ; we feed upon it. Our heavenly
happiness and intelligence only increase our sense of
its preciousness.

On the morrow after the passover the people ate of
the old corn of the land. Thus, raised up, and in title
and nature suited to it, and taking our place thus in

JOSHUA. 355

fitness and hope in the heavenly places, it is Christ
known as heavenly who feeds the soul, and maintains
it in vigour and in joy.* From thenceforward, also,
the manna ceased. This is the more remarkable,
because Christ, we know, is the true manna, but Christ
down here, Christ after the flesh, and suited to man,
and to his wants in the wilderness ; nor will He ever
be forgotten as such. I contemplate Jesus (God mani-
fest in the flesh) with adoration. My soul feeds upon
the mighty attractions of His grace in His humiliation ;
delights in the blessed testimony of His love who bore
our sorrows and carried our sicknesses, and learns to be
nothing and serve, in Him who took the lowest place.
It is in this He ministers to the secret affections of the
heart as we pass through this world ; still in that
condition He remained alone. The corn of wheat
must fall into the ground and die ; otherwise it abides
alone.

But — while knowing what He has been — it is a
Christ seated above, who came from above, who died
and is raised again, and ascended up where He was
before, whom I now know. His death, of the memorial
of which we have spoken, is undoubtedly the basis of
all. There is nothing more precious : but it is a
heavenly Christ with whom we have now to do as the
living One. For the rest, we remember Him in His
humiliation and death ; but this He gives us as its
character. Even in the Lord's supper, analogous to the
passover here celebrated, it was "Do this in remem-
brance of me." And so in all His life ; it was in the
wilderness, and suited to us for the wilderness also;

* Let us remark, also, that christian simplicity and sincerity,
the practical hoUness of the christian Hfe, the unleavened bread
which was eaten on the morrow after the passover, is a heavenly
tiling. Nothing on this side Jordan can be this. It is of the
growth of that land ; therefore it is connected with Jesus, and
peace through His death as a thing previous.

V.

THE BOOKS OF THE BIBLE.

it is, in our little measure, in heart or in fact, the
fellowship of His sufferings.

We contemplate, while seeking to imitate, the pre-
cious model which He has set before us, as a heavenly
man upon the earth. But, beholding with unveiled
face the glory of the Lord, we are changed into the
same image from glory to glory, as by the Spirit of the
Lord. He has for our sakes sanctified Himself, that
we might be sanctified through the truth. We delight
ourselves with the contemplation of all His grace here
below; our affections are drawn out by a suffering
Saviour. Nothing more precious than the Son of God
winning the confidence of man's heart to God by His
love in their midst when far from Him; but our
present fellowship is with a Christ in heaven. And the
Christ, whom we know on earth, is a heavenly Christ,
and not an earthly Christ, as He will be to the Jews
by-and-by. It was bread on earth no doubt, but bread
come down from heaven ; and this is a very important
consideration. In passing through this wilderness (and
we are passing through it), Christ, as the manna, is in-
finitely precious to us. His humiliation — His grace —
comfort, also relieve, and sustain us. We feel that He
has passed through the same trials, and our heart is
sustained by the thought that the same Christ is with
us. This is the Christ we need for the wilderness —
the bread which came down from heaven : but, as
a heavenly people, it is Christ, as belonging to
heaven and heavenly things, as associated with Him,
the old com of the land ; for it is to Christ ascended up
on high that we are united ; it is there that He is our
life. In a word, we feed on heavenly things, on Christ
above, on Christ humbled and dying indeed as a sweet
remembrance, but on Christ living as the present
power of life and grace. We feed on the remembrance
of Christ on the cross ; this is the passover. But we
keep the feast with a Christ who is the centre of

JOSHUA. 357

heavenly things, and feed upon them all. (Col. iii. 1, 2.)
It is the old corn of the land into which we have
entered. For He belongs to heaven.

Thus, before giving battle, in front of the very walls
of Jericho (representative of the enemy's power), God
gives us to enjoy the fruit of this heavenly land as
being all our own. We remember the death of Jesus,
as redemption long since wrought out ; and we feed on
the old corn of the land, on heavenly things, as our own
present portion. For, being risen with Christ by His
grace, all is ours.

After this beautiful picture of the position and the
privileges of God's people, who — according to God's
own rights — may enjoy everything before engaging in
a single battle, we find that war must follow. But
there is one thing necessary for making war and
obtaining blessings by conquest. Jehovah presented
Himself as Captain of the host; it is He Himself
who leads us. He is there with a drawn sword in
His hand. Faith owns no neutrality in heavenly
things.* "And Joshua said unto him, Art thou for
us, or for our adversaries ? And he said. Nay, but as
captain of the host of Jehovah am I come."

Remark here that the presence of Jehovah, as Captain
of the host, as much demanded holiness and reverence,
as when He came down to redeem His people (Exodus
iii.) in that divine holiness and majesty which were
manifested according to their just requirements in the
death of Jesus, who gave Himself that He might
magnify and establish them for ever. Such as He was,
who called Himself " I am," when He thus came down

* I say, in heavenly things, because the heart is sensible of
good quahties in the creature. The Lord loved the rich young
man when He had heard his replies. But when a rejected and
ascended Lord is to be followed, the will always sets itself either
for or against. Faith knows this ; it knows too the rights of
God, and it maintains them.

V,

358 THE BOOKS OF THE BIBLE.

in righteousness and majesty; such also is He when
standing in the midst of His people to bless and lead
them in conflict.

The almighty power of God is with the church in its
warfare. But His infinite holiness is there also, and
He will not make good His power in their conflicts if
His holiness is compromised by the defilement, the
negligence, the heedless levity, of His people ; or by
their failure in those feelings and affections which
become the presence of God, for it is God Hvmself who
is there.

In chapter vi. we find the principles on which the
conquests of Israel are founded. The work is altogether
God's. He may indeed exercise His people in conflict,
but it is He who does all. " They went up every man
straight before him." There is submission here in the
use of means, readiness to follow a course which, in the
eyes of the world, is absurd and without object ; but
which loudly proclaims the presence of the Lord in the
midst of His people. There is entire dependence upon
God, a perfect confidence in Him, which openly declares
it has nothing else to do but to obey Him.

The promise is sure ; they act in obedience. That is
the principle. Joshua — type of the energy and the
mind of the Spirit in one who enjoys communion with
the Lord — is certain of success ; and in this assurance
of faith he acts without hesitation. In effect, all the
strength of the enemy falls to the ground without the
use of any means that could account for it.

Another principle is, that there must be no fellowship
whatever with that which constitutes the power of the
enemy of God, with the world, and that which is its
strength. All is accursed. It is so with us in this
world. If the world of Sodom had enriched Abraham,
he would have been dependent on that world ; he would
have owed it something ; he would not have been at

JOSHUA. 359

liberty from it to belong entirely to God. " And ye in
any wise keep yourselves from the accursed thing, lest
ye make yourselves accursed." God may use these
things by consecrating them to Himself, if He will.
Uut if man, if the Christian, meddle with them, the
Lord must judge him. Cities walled up to heaven, the
greatest obstacles are as nothing ; how can they be
with God? But holiness, complete separation from the
world because power is of God — that is the condition
of strength. Jericho, representing the enemy's power
and means of defence (inasmuch as it was the first city
standing as a barrier to arrest the progress of God's
people), is put under a curse for ever ; and sentence is
passed against any one who should rebuild it. (See
1 Kings xvi. 34.) The abstract principles of the power
of God and the enemy's strength are presented by this
city and its fall, in what evidences them, and in con-
trast. But, if God is there, and the world is utterly
condemned. His grace calls out from this world a people
saved by faith from its abominations, and Rahab, a
poor unworthy sinner, is saved from its judgment, and
has her place and part with the people of God.*

Chapter vii. lays open the principles of God's govern-
ment, or His ways in the midst of His people who are
in conflict. Victory leads to negligence. The work is
thought easy. After a manifestation of God's power
there is a kind of confidence which in reality is only
self-confidence, for it neglects God. What proves this
is that God is not consulted. Ai was but a small city.
Two or three thousand men could easily take it. They
went up and viewed the country, but God was for-
gotten. The consequence of this will be seen. If they
had taken counsel of Jehovah, either He would have
given no answer on account of the accursed thing, or

* It is noticeable that she, like Ruth the stranger, is in the
line of the Lord's royal genealogy. (Matt. i. 5.)
VI., VII.

360 THE BOOKS OT THE BIBLE.

He would have made its presence known. But they
did not seek His counsel ; they went forward, and they
were defeated. The people of God, surrounded by the
enemy, have lost their strength, and flee before the
least city in the land. What will they do now ? This
is more than they know. Engaged in battle, and un-
able to conquer, what can they do there, where victory
alone is their safety? "The hearts of the people
melted and became as water." Joshua cries unto
Jehovah, for in such a case even he who has the Spirit
is taken by surprise, not having acted according to the
Spirit. He must fall on his face before Jehovah, for
their condition is not normal, not according to the Spirit
who is the only guide and wisdom of His people.
Joshua however recalls the power by which God had
brought the people over Jordan, and contrasts it with
their present condition, so evidently inconsistent with
it. "Wherefore hast thou at all brought this people
over Jordan, to deliver us into the hand of the Amorites,
to destroy us ? Would to God we had been content,
and dwelt on the other side Jordan, O Lord ! what
shall I say ?"

This was a perturbed state of mind, the effect of a
mixture of unbelief with the remembrance of the
wonders which the power of God had wrought. Joshua
loves the people, and he sets before God the glory of
His name ; yet with a timorous wish that they had re-
mained on the other side of Jordan (and what to do
there ? for unbelief ever reasons badly), away from
the conflict which led to such disasters — a wish that
betrayed the unbelief which disturbed his heart.

Such is the state of a believer's soul in the conflict
which the Holy Ghost brings him into, when the state
of his soul does not inwardly correspond with the pre-
sence of the Holy Ghost who is our only strength for
conflict. There is no escape. The position in which the
saints find themselves is one which absolutely requires

JOSHUA. 861

strength ; yet the very nature of God prevents His
bestowing it. We lament, we recognise His power, we
dread the enemy. We talk of God's glory : but we are
thinking of our own fears and our own condition. Yet
the thing was very simple. " Israel hath sinned." Man,
even when spiritual, looks at results (because he is in
close contact with them), even while owning the power
of God, and the connection between Him and His
people. But God looks at the cause, and also at what
He is Himself. It is true that He is love, but He can-
not sacrifice the very principles of His being, nor deny
Himself in those relationships which are founded upon
what He is. His glory is indeed connected through
grace with the well-being of His people. But He will
vindicate His glory, and even bless His people in the
end, without compromising these principles. Faith
must count on the sure result of His faithfulness, but
bring the heart (submitting to God's ways) into accord-
ance with those principles.

It would not be maintaining His glory in the midst
of His people if He tolerated amongst them anything
contrary to His essential character, and made use of
His power to maintain them in a condition which would
deny His nature. The relationship would be broken,
and God Himself compromised — a thing absolutely im-
possible. They had sin amongst them, and the strength
of God is no longer with them ; for God cannot identify
Himself with sin.

And let us remember that there was sin also in the
neglect which went forward without seeking counsel
from God. Joshua's cry did not at once bring deliver-
ance, but, first of all, discovery of the sin, with respect
to which God is very precise and exact. When the
government of His people is in question, He searches
into everything, and takes cognisance of the smallest
details. (See ver. 11.)

Further, God not only said, " therefore Israel could

VII.

362 THE BOOKS OF THE BIBLE.

not stand," but " Thou canst not stand." Their weak-
ness would continue. Sorrowful change ! Before it
was " No man shall be able to stand before thee." Now
they could not stand themselves. Where there is not
holiness, God allows the weakness of His people to be
practically seen ; for there is no strength but in Him,
and He will not go out with them where holiness ia
wanting, nor thus sanction and encourage sin. Only,
let us remark here, that God does not always withdraw
His blessing at once from those who are unfaithful.
He frequently chastens them on one hand, and blesses
them on the other. He deals patiently, He instructs
them, in His grace; He does not bless them on the
side where the evil is, but He acts with admirable
tenderness and perfect knowledge, taking the trouble,
so to say, of following the soul in detail according to
its condition and for its good ; for He is full of grace.
How often He thus waits for the repentance of His
people ! Alas ! how often He waits for it in vain.
But we have here the great principle on which He acts
(as in the case of Jericho, that of His power exercised
on behalf of His people), proving that all is of God.

Another important principle is here set before us.
The people of God are viewed corporately, as to the
effects of sin amongst them. God is in their midst.
Sin is committed there. He is there. But since there
is only one God there, and the people are one, if God
is displeased and cannot act, the whole people suffer
in consequence, for they have no other strength but
God. The only remedy is to put away the accursed
thing.

We find the same thing at Corinth, modified accord-
ing to the principles of grace. The wicked person must
be put away. If not, they are all identified with the
sin until they have put it away, and have thus " ap-
proved themselves to be clear." In doing so, they take
God's part against the sin, and the relationship between

JOSHUA. 363

God and the body reassumes its normal state. Never-
theless all this cannot fail to produce certain painful
effects. If the accursed thing is there, although God
may have been glorified in the manifestation of the
perfection of His ways — of His jealousy of sin, and
perfect knowledge of all that happens (for Achan's
confession justifies God, and the people have not a
word to say), still, though the sin is no longer con-
cealed, discipline must be carried out. The confession
of Achan (whose sin had been brought to light,
through the obedience of the people, or of Joshua, to
the Lord's directions) does but ratify, in the eyes of
all, the just judgment of God.

But it is well to remember here that christian disci-
pline has always the recovery of the soul for its object.
Even if the offender should be delivered unto Satan, it
is for the destruction of the flesh, that the spirit may
be saved in the day of the Lord — a most forcible
reason for exercising this discipline, according to the
measure of our spiritual power; for we cannot go
beyond that. At the least we might always humble
ourselves before God, in order that the evil may be re-
moved. To be indifferent to the presence of evil in
the church is to be guilty of high treason against
God ; it is taking advantage of His love to deny His
holiness, despising and dishonouring Him before all.
God acts in love in uie church ; but He acts with holi-
ness and for the maintenance of holiness : otherwise it
would not be the love of God which acted ; it would
not be seeking the prosperity of souls.

It is interesting to see that this valley of Achor, the
witness and the memorial of the first sin committed by
Israel after they had entered the land, is given them
" for a door of hope " (Hosea ii. 15), when the sovereign
grace of God is in action. It is always thus. Fear
sin, but do not fear the bitterness of its discovery, nor
that of its chastisement : for at this point God resumes

VII.

364 THE BOOKS OF THE BIBLE.

the course of blessing. Blessed be His gracious name
for it ! Alas ! Shinar (Babylon) and money soon begin
to affect the ways of the people of God. They find
these things amongst their enemies, and the carnal
heart covets them. Observe also that, if there is faith-
fulness and obedience, God never fails to manifest and
take away that which hinders the blessing of His
people. Let us follow the history of the people's
restoration to God's favour.

Chapter viii. exhibits the return of Israel to their
strength in God.

If all the people were compromised by Achan's sin,
it was needful that they should be sensibly restored
to confidence, that they should be established, and
consequently that they should go through whatever
was necessary to their restoration. They must ex-
perience many things. Much experience of this kind
would be avoided by walking in the simplicity and
integrity of faith. Jacob had more of it than Abra-
ham, and it was when unfaithful that Abraham went
through the most (that is, of such experience as is
really felt to exercise the heart). But God makes
use of this to teach us what we are, and what He is :
two things which — if we know them not — render ex-
perience necessary.

Success is now certain : but all the people must go
up against this small city which, judging by human
strength, might have been taken by two or three
thousand men. Pride and false confidence are sharply
rebuked by this. How much trouble must Joshua
now take ! Lay an ambush, feign to flee : all this to
take a small city, and not much glory after all. It
costs more pains to return into the path of blessing
than it would have done to avoid the evil. But the
simplicity of faith and its natural vigour can be
regained no other way.

Meanwhile, the power of God is with them, and

JOSHUA. 365

everything succeeds; although the manifestation of
this power is not such as it was at Jericho. At
length by God's command Joshua stretches out the
spear that was in his hand toward the city. It does
not appear that the ambush saw it, or that it was a
concerted signal.* But as soon as it was stretched
out, the ambush arose, entered the city, and set fire to
it. It is thus that the Lord, working by His Spirit at
the opportune moment, produces activity in those even
who may not know why. At a given time they are
impelled onwards, and think they act from motives of
their own, while it is the Lord who directs all their
steps in harmony with what He is doing elsewhere:
and thus He brings about the success of the whole
afiair.

It is highly interesting to see the Lord thus the
hidden spring of all action, giving impulse to the
activity of His children, who in detail are ignorant of
what it is that puts them in motion ; although, on the
whole, the mind of God is revealed to them, even as
Israel had the general orders of Joshua. When Christ
stretches out the spear, all is activity to bring about
the counsels of His wisdom, and lead to the predeter-
mined results of His mighty grace. May we only have
faith to believe it !

We have still two other important facts to consider
in this chapter. Jehovah had already shewn in the
taking of Jericho, that it was His might alone that
gave victory, or rather that made everything fall
before Israel, the prince of this world having no
power against Him; and that, the gold and silver
being Jehovah's, the people were not to seek the

* It the more appears that this was not a concerted signal,
but that the action had the meaning which I have here assigned
to it, because Joshua drew not his hand back till they had
utterly destroyed all the inhabitants of Ai ; and this does not
agree with the idea of a mere signal.

VIIL

366 THE BOOKS OF THE BIBLE.

treasures of the conquered world, nor to enrich them-
selves with its spoils. In general, however, when
Israel had exterminated their enemies, they took pos-
session of everything, as of the promised land.

Now that these two great principles are established,
(namely, that the power of God is with His people,
and that He will have holiness and consecration to
Himself maintained in the camp,) Joshua takes
formal possession of the whole country, as belonging
to Jehovah.

This is not celebrating the memorial of their salva-
tion by the blood of the Lamb ; nor is it feeding on
the old corn of the heavenly land in the place of rest ;
where the grace and perfection of Christ and the
redemption He has wrought out are peacefully re-
membered. The people treat the land itself as belong-
ing of right to Jehovah, according to the strength of
the spiritual might which is in activity to assert His
rights, and which recognises them, although the con-
quest of the land is only just begun. Before Jericho
(in type) they had fellowship with the cross, and with
things above, without striking a blow.

Here, the conditions of the warfare being laid
down, they publicly declare beforehand that it is
Jehovah's land. Though Satan is still in possession of
the contested land, by right it is Jehovah's. There
were two actions by which Joshua verified this. He
commanded the dead body of the king of Ai to be
taken down from the tree as soon as the sun was
down. This was the ordinance in Deuteronomy xxi.
22, 23, " His body shall not remain all night upon the
tree, but thou shalt in any wise bury him that day
(for he that is hanged is accursed of God) ; that thy
land be not defiled, which Jehovah thy God giveth
thee for an inheritance." Israel's victory was com-
plete. The curse hung over their enemies, who were
also God's enemies. They were made a curse, and

JOSHUA. 367

declared to be so. Now, according to Joshua's faith,
the land was so entirely Israel's, as the gift of God,
that it ought not to be defiled; he had, therefore,
the dead body taken down that it should not be so in
fact.

The other action was Joshua's building an altar on
Mount Ebal. Having taken possession of Canaan as a
consecrated land, they recognise Jehovah as the God of
Israel by worshipping Him in the land. The altar
was there as a witness, and as a bond between the
people and Jehovah who had given them the land.
The erection of this altar has been already spoken of,
when considering the Book of Deuteronomy; I will
not recur to it. I leave it to the reader to judge
whether Joshua would have done better to set up this
altar as soon as they had crossed the Jordan. Be that
as it may, we do not always turn at once to God, when
we enjoy that which His power has wrought. Our
not doing so only proves our folly, whether it be
in things connected with our joy or our safety. It
was the Lord's mind here to give us the testimony of
divine strength and human weakness before this
public assumption of the land in His name; the
practical realisation of being beyond Jordan in power
and of Gilgal, brought home to them by its contrast.
It is taken possession of in connection with Israel's
responsibility under the law.

Joshua now reads, before all the people, not only the
curses attached to the violation of the law, but all that
made known the ways of God in His government of
the people.

But, if such a position as this proclaims the rights
of God and manifests the confidence of the people, it
.soon leads to conflict. The enemy will not consent to
the invasion and the taking possession of all the terri-
tory he has usurped. But the wiles of the enemy are
more to be feared than his strength ; indeed it is only
VIII.

368 THE BOOKS OF THE BIBLE.

these that are to be feared: for in his strength he meets
the Lord ; in his wiles he deceives, or seeks to deceive,
the sons of men. If we resist the devil, he flees; but to
stand against his wiles, we need the whole armour of
God. Christ met his wiles with scripture, in the path
0»f simple obedience, and, when he manifested himself,
tne Lord said, " Get thee hence, Satan."

The inhabitants of Gibeon pretended to have come
from far. The princes of Israel use their own wisdom
instead of asking counsel of Jehovah. This time it is
confidence, not in the strength, but in the wisdom of
man. The princes of the congregation, accustomed to
reflect and to guide, are more likely to fall into this
snare. Bad as they are in their unbelief, the people,
eager for the result, are often nearer the mind of God
to whom the result is sure. The princes had some
misgivings, so that they are inexcusable. Apparently
there was much advantage in gaining allies in a place
where they had so many enemies. The Gibeonites
flattered them too, as the servants of Jehovah. Every-
thing was calculated to set their minds at rest.

Satan can talk religiously as well as another; but
he deceives only when we take the management into
our own hands, instead of consulting the Lord. Com-
munion with Him was needed to discern that these
were people of the country, enemies who dared not to
be enemies : but to make peace with such is to deprive
oneself of a victory, and of one's right to make good
the judgment and the glory of God, in the unmingled
possession of the land of blessing. Allies can only
set aside that single-eyed dependence upon God, and
that purity of moral relationship which exist between
God and His people, when it is His power alone that
sustains them. For allies were not Israel. Israel
spares the enemy ; and the name of Jehovah, which
had been brought in, obliges His people to retain a
perpetual snare in their midst.

JOSHUA. 369

Four centuries later, in the days of Saul, this pro-
duced its sorrowful fruits. To a spiritual mind the
presence of the Gibeonites would always be an evil.
Besides, what had Israel to do with allies ? Was not
Jehovah sufficient ? May He give us always to trust
in Him, to seek counsel of Him, to own none but Him,
and to be always subject to Him ! This will ensure
victory over every enemy, and the land will be all our
own.

Moreover, this peace with the Gibeonites only
brought fresh attacks upon Israel. But now all is
plain. Jehovah says to Joshua, " Fear them not, for
I have delivered them into thy hand." This is all
that conflict means for one who walks in the Spirit
before God. There must be conflict, but conflict is
only victory. It is the Lord who has delivered the
enemy into our hands ; none can stand before us.

All things are ours. The sun stands still, and the
moon stays its course, witnessing to the power of God
and to the interest He takes in blessing His people.
We may be sure that, whithersoever the Spirit will go,
there the wheels will go. (Ezek. i. 20.) Joshua de-
feated all his enemies, because Jehovah, the God of
Israel, fought for Israel. This time they were faith-
ful, they made no peace. What had Canaanites to do
in Jehovah's land ? Has Satan any right to the land
of promise ? This is the light in which Joshua always
beholds the land of Canaan. (Chap. x. 27.) But, after
the victory, Israel returned to the camp of Gil gal. We
liave already explained what Gilgal means. But the
return thither of the conquerors of the Canaanitish
kings contains the instructive lesson that, whatever
our victories and our conquests may be, we must
always return to the place that becomes us before
God in the annihilation of self ; to the application of
the knowledge we have of God (the resurrection of
Christ having set us in the heavenly places), to the

TOL. I. IX., X. B B

370 THE BOOKS OF THE BIBLE.

judging and the mortifying ot the flesh — to spiritual
circumcision, which is the death of the flesh by the
power of resurrection. There is a time to act and a
time to be still, waiting upon God that we may be fit
for action. Activity, the power that attends us, suc-
cess, everything, tends to draw us away from God, or
at least to divide the attention of our fickle hearts.

But the camp is the starting-point for victory, and
the return from triumph for true strength is always to
Gilgal. It is not there that the enemy attacks us if
we are faithful. The attack will be on our side, what-
ever the manoeuvres of our adversaries may be.

Let us observe al«o that, in spite of the people's and
Joshua's failures, everything turned out well in the
end. There were faults, and these faults received their
chastisement, as in the case of Gibeon and of Ai. But,
the walk of the people being faithful in the main, God
made everything work together for good. Thus the
peace with Gibeon led to victory over the kings who
attacked that people. There was cause for humiliation
and for chastisement in the details of their history;
1 )ut, as a whole, the hand of God appears in it most
iDanifestly.

It is seldom that every step of our way is taken in
faith and dependence upon God Vfe do well to
humble ourselves on account of this. But when th(i
object is the Lord's object, He goes before us, and
orders all things for the triumph of His people in this
holy war, which is His own war. Only failures may
bring their fruits for a long while.

Israel's victories bring fresh war upon them: but
the confederation of their enemies only serves to
deliver them aU together into their hands. If God
will not have peace, it is because He will have victory.
A new principle is now set before us. God will m
mowise allow the world's seat of power to become that
of His people ; for His people depend exclusively on

JOSHUA. 871

Him. The natural consequence of taking Hazor
would have been to make it the seat of government,
and a centre of influence in the government of God,
so that this city should be that for God which it had
before been for the world ; " for Hazor bef oretime was
the head of all those kingdoms." But it was just the
contrary. Hazor is totally destroyed. God will not
leave a vestige of former power ; He will make all
things new. The centre and the source of power must
be His, entirely and exclusively His : a very important
lesson for His children, if they would preserve their
spiritual integrity.

In a certain sense the conquest of the land seemed
complete ; that is to say, there was no outward strength
left, either to stand before them or to form a king-
dom. But Israel had still many enemies in this land,
enemies who did not, indeed, molest them while they
continued faithful, but who taught the people many
things that afterwards helped on their ruin. They had
divided the conquered land; they had rest from war.
When all is finished, we may reckon up our victories,
but not before ; till then we ought rather to be occupied
in o-ainingj more.

We may remark here that, in the result of God's
dealings, the fault committed previously to the attack
upon Ai seems blotted out, and had even contributed
to the development of His purposes. At the time it
had kept them back, and was punished. But God ap-
]^lied Himself to Israel's moral restoration to the con-
fidence of faith, and the grand object of His dealings
was in nowise hindered. This is no excuse ; but it "is
a sweet and strong consolation which leads so much
the more into worship. The fault committed in the
matter of the Gibeonites appears to me more serious.
It did not delay their progress ; but, being the act of
Joshua and the princes, it set them for ever in a false
position with respect to those whom they spared.

X.

o72 THE BOOKS OF THE BIBLE.

Chapter xi. closes the first division .of the book, thafc
is to say, the history of Joshua's victories (typically
that of the Lord's power by the Spirit, giving His
people possession of the promises).

Chapter xii. is only a summary of their conquests.
The Holy Ghost not only gives us the victory over
our enemies, but makes us understand and know the
whole extent of the country, and defines the particular
portion of each ; giving us details of everything it con-
tains; of God's perfect arrangements for the appro-
priation of the whole, and the distribution of each
part of His people, so as to produce a well-ordered
whole, and perfect in all its parts, according to the
wisdom of God. But here we have to realise the dis-
tinction maintained in the New Testament between
the gifts of God, and the enjoyment of the gifts given.
' ie have an unction from the Holy One, and ye
know all things." " He hath made us sit together in
heavenly places" by the same power which placed
Christ there, when He raised Him from the dead and
set Him above every name that is named. Alas ! how
many earthly things still remain unsubdued among
(Christians. But the Holy Ghost takes cognizance of
this condition, in view of, and in connection with, that
which rightfully belongs to them : it is this which
enables us to understand the second division of this
book.

Although there was still a considerable part of the
land to be possessed, Joshua parcels out the whole
amongst the tribes of Israel, according to the com-
mand of Jehovah, who declares that He will Himself
drive out its inhabitants before them. But the people
poorly responded to this promise. The cities of the
Philistines were indeed taken, but their inhabitants
were not exterminated ; they were spared, and soon
regained power. Here we may remark that, where-
ever there is faithfulness, there is rest. The effect of

JOSHUA. 373

Joshua's work was, that " the land had rest from war ;"
so also with that of Caleb. (Chap. xiv. 15.) When
the cities of the Levites were allotted them, we find
the same thing again. (Chap. xxi. 43, 44.) It is not so
in detail. The whole extent of country is given to
Israel, and each tribe has his share ; the portion, there -
fore, which fell to each tribe was given them in full
right by Jehovah Himself. Their borders were marked
out ; for the Spirit of God takes notice of everything
in distributing the spiritual inheritance, and gives to
each according to the mind of God. There is nothing
imcertain in God's arrangements. But we find that
not one tribe drove out all the enemies of God from
His inheritance, not one realised the possession of all
that God had given him.

Judah and Joseph take possession of their lots. We
know that they always remained chief amongst Israel,
fulfilling thus the counsels of God as to royalty for
Judah, and the birthright which fell by grace to
Joseph. (Chaps, xv.-xvii. ; see 1 Chron. v. 2.) The
tabernacle of God was also set up in peace (chap,
xviii.) ; but, once at rest, the tribes are very slow in
taking possession of their portion — too frequently
the history of God's people. Having found peace,
they neglect His promises. Nevertheless, as we have
seen, the Spirit of God did not fail to point out to the
people in detail all that belonged to them.

The cities of refuge are appointed (chap, xx.) ; that
is, the land being Jehovah's, provision is made that it
may not be defiled, and for the return of every man to
his inheritance, after he had fled from it for a time,
because of killing some person unawares. We have
already seen the force of this. Only we may remark
here, that not only have we seen spiritual title to all
at once before Jericho — the rights of Jehovah main-
tained in the case of the king of Ai and mount Ebal,
as the ground of present possession — but provision for
xi.-xx.

374 THE BOOKS OF THE BIBLE.

restoration to enjoyment of the inheritance in detail
when temporarily lost, which, in figure, applies to the
people in the last days.

The establishment of the two tribes and a half on
the other side Jordan gave rise to difficulties and
suspicions. Nevertheless these tribes were faithful
at heart. Their position had done them harm, their
self-seeking having somewhat marred the energy of
their faith : still, faithfulness to Jehovah was found in
them.

Finally, Joshua sets the people, in the way of warn-
ing, under a curse, or under a blessing, according to
their obedience or disobedience ; and then recapitulates
their history, telling them that their fathers had been
idolaters, and that the people around them were so
still.

But the people, not having yet lost the sense of the
power of God who had blessed them, declare that they
will serve Jehovah alone. They are thus placed under
responsibility, and undertake to obey, as the condition
of their possessing the land and enjoying the fruit of
God's promise. They are left there, it is true, in
peaceable possession of it all, but under the condition
of obedience after having already allowed those, who
should have been utterly destroyed, to remain in the
land; and when, from the outset, they had not at
all realised that which God had given them. What a
picture of the assembly ever since the days of the
apostles !

There is yet one remark to be made. When Christ
shall return in glory, we shall inherit all things, Satan
being bound. The assembly ought to realise now, by
the Holy Ghost, the power of this glory. But there
are things, properly called heavenly, which are ours,
as being our dwelling-place, our standing, our calling ;
there are others which are subjected to us, and which
are a sphere for the exercise of the power that we

JOSHUA. 375

possess. Thus the limits of Israel's abode were less
extensive than those of the territory to which they
had a right. Jordan was the boundary of their abode,
the Euphrates that of their possession. The heavenly
things are ours ; but the manifestation of the power
of Christ over creation, and the deliverance of this
creation, is granted to us. It will be delivered when
C]n-ist Himself shall exercise the power.

Thus the " powers of the world to come "* were deli-
verances from the yoke of the enemy. These were not
things proper to us : nevertheless they were ours.

"^^ So called, I doubt not, because they were samples of that
power wliich will entirely subdue the enemy when Christ shall
appear.

••■e.»

XXI. -XX 17,

JUDGES.

The Book of Judges is the history of the failure of
Israel. Joshua sets before us the energy of God acting
in the midst of the people, though there may be
failure. In Judges we see the miserable state of
the nation, now become unfaithful ; and, at the same
time, the intervention of the God of mercy in the
circumstances into which their unfaithfulness had
brought them. These interventions correspond with
what are called revivals in the history of the church
of God.

In this book we no longer see blessing and power
marking the establishment of the people of God.
Neither does it contain the fulfilment of God's pur-
poses, after the people had manifested their inability
to retain the blessing they had received, that indeed is
yet to come for them, and for the assembly ; nor the
forms and government which, in spite of the evil and
internal unfaithfulness or uie people, could maintain
their external unity, until God judged them in their
leaders. God was still the only leader acknowledged
in Israel ; so that the people themselves always bore
the penalty of their sin.

The misery into which their unfaithfulness brought
them moving the compassion of God, His mighty
grace raised up deliverers by His Spirit in the midst
of the fallen and wretched people. " For his soul was
grieved for the misery of Israel." "And Jehovah
raised up judges, which delivered them out of the
hand of those that spoiled them." " And when Jeho-
vah raised them up judges, then Jehovah was with

JUDGES. 377

the judge, and delivered them out of the hands of
their enemies, all the days of the judge ; for it re-
pented Jehovah because of their groanings by reason
of them that oppressed them and vexed them." But
Israel was unchanged. " And yet they would not
hearken unto their judges." "And it came to pass,
when the judge was dead, that they returned and cor-
rupted themselves more than their fathers, in follow-
ing other gods to serve them, and to bow down unto
them ; they ceased not from their own doings, nor
from their stubborn way." This is the sorrowful
history of the people of God ; but it is also the history
of the grace of God, and of His compassions towards
His people.

Thus, in the beginning of the book, we see evil and
failure, and also simple and blessed deliverances. But
alas ! the picture darkens more and more. There are
grievous features even in the conduct of the judges,
and the state of Israel becomes worse and worse ;
until weary of the results of their own unfaithfulness,
in spite of the presence of the prophet, and the
express word of God, they reject the kingship of the
Almighty to adopt human forms of governnient, and
establish themselves on the same footing as the world,
when they had God for their king !

This unfaithfuhiess, indeed, foreseen of God, was
the reason why God left some of the nations in the
midst of His people to prove them. The presence of
these nations was in itself a proof of Israel's lack of
energy and confidence in the power of God, who
nevertheless would have preserved them from their
subsequent disasters. But in the wisdom of His
counsels, God, who knew His people, left these nations
in their midst, as a means of proving them. Israel
will be fully blest only under Messiah, who by His
might will bring in their blessing, and by His might
will preserve it to them.

L

373 THE BOOKS OF THE BIBLE.

Alas ! this history of Israel in Canaan is also that
of the assembly. Set up in heavenly blessing on the
earth, it has failed from the beginning in realising that
which was given to it ; and evil developed itself in it
as soon as the first and mighty instruments of blessing
which had been granted it were removed. Things
have gone from bad to worse. There have been
revivals, but still the same principle of unbelief ; and
the decay of each revival has marked increasing pro-
gress in evil and unbelief in proportion to the good
which has been thus forsaken. The revival never
reaches to the extent of laying hold of what God is,
what He revealed Himself as at first for His people,
what the first power of revelation and action of the
Spirit. When departed from, God is more and more
lost. The part of His blessing afresh brought forward
is neglected and abandoned, so that there is a more
entire forgetfulness of Him, and nature and the world
resume their place, but now not merely without, but
to the exclusion of, God, and setting up of man and
nature, by departing from the primitive source of
blessing^ and strenerth.*

Nevertheless God has always had His own people ;
and His faithfulness has never failed them, whether in
secret, or manifesting openly, in His kindness. His
grace towards His assembly in public power — a power
that it ought always to have enjoyed. This sad suc-
cession of falls will have an end at the coming of
Jesus, who will accomplish His purposes respecting the
assembly in its heavenly glory ; purposes, of which it

* It is a striking fact in man's history that the first thing that
he has always done when God has set up something of His own
on the earth has been to spoil it. Man hunself eats the for-
bidden fruit ; Noah gets drunk ; Aaron's sons offer strange fire
Israel makes the golden calf; Solomon falls into idolatiy; Nebu-
chadnezzar sets up his idol and persecutes. God's patience has
gone on dealing with souls, all through, in spite of it.

JlfDGES. 371>

should have always been the faithful witness here
below.

The power and the presence of God did not forsake
Israel at the time of Joshua's departure. It was
always to be found wherever there was faith to make
use of it. This is the first truth which this book pre-
sents. It is what Paul said to the Philippians, " Work
out your own salvation with fear and trembling, not &s
in my presence only, but now much more in my
absence ; for it is God which worketh in you both to
will and to do."

This presence of God with them in blessing to faith
makes itself known at one time by victory over most
powerful enemies (chap. i. 1-7) ; at another by the
obtaining of special blessing, " springs of water "
(vers. 13-15), and in all the detail of their realisation
of the promises. The Philistines even were driven out.
(Yer. 18.) But at the same time, the faith of Judah
and Simeon, of Ephraim and Manasseh, and of all the
tribes failed ; and consequently their energy, and their
sense of the value of God's presence, and of their own
consecration to Him, failed also, together with their
perception of the evil existing among their adversaries
— a perception which would have rendered their
presence in the midst of them insupportable.

What dishonour to God, what sin, to spare, to
tolerate, such people ! What unfaithfulness towards
God was this indifference; and what an infallible
source of evil and corruption in Israel ! But they
were insensible to all this. They were wanting in
spiritual discernment as well as in faith ; and the
sources of evil and misery dwelt beside the peopIe,^
even in the land, the land of God and of Israel.

Alas ! if such was the condition of the people, and
they were satisfied with it, chastening, as at Ai, was
no longer in question. But the angel of Jehovah (the
operative power of God in the midst of the people)

I.

380 THE BOOKS OF THE BIBLE.

quits Gilgal (that spiritual circumcision of heart,
which precedes victory, and tempers the soul anew
that we may overcome in conflict) and comes up to
Bochim, to the place of weeping, in the midst of the
people, declaring that He will no longer drive out the
enemy whom Israel had spared.

God had been then at Gilgal ! What a blessing amid
those exercises and inward conflicts of heart, in which
true practical circumcision is accomplished, in which
the source and influence of sin are felt in order to
judge it before God ; so that, the flesh being judged,
we may in conflict (and also in communion) enjoy the
strength of God, who cannot grant it to the flesh and
to sin.

This inward mortification is a work of no outward
glory ; it is unseen, or little and pitiful in the eyes of
man ; it makes us little in our own, but God and His
grace great, and associates the heart with Him, giving
the moral consciousness of His presence. Not as if we
were strong ; on the contrary there is the sense of entire
dependence (compare 2 Cor. xii.), but dependence on
divine strength, which really does all that is done,
though God may do it through instruments if He sees
good, and then the responsibility of man comes in. At
Jericho God did all, to shew, being without man, who
was the doer — then at Ai, responsibility. The strength
was not shewn at Gilgal. It was shewn against the
Amorites of the mountains, at Gibeon ; but it was
gathered at Gilgal. Historically it did not appear that
the strength of God was at Gilgal. To have mani-
fested it would have destroyed the proper work of
Gilgal — the judgment in humbleness because of God,
of everything in which flesh works. But, ivhen for-
sahen, it was discovered that the angel of Jehovah
had been there. It is exchanged for tears. But the
tears are for lost blessings. God may be worshipped
in Bochim: His relationship to the people was un-

JUDGES. 381

altered. He accepts these tears. But what a difier-
ence ! The strength and the light of Jehovah's
countenance are not there. But He is always the
same for faith to count on, as when the sea fled from
before His face, and Jordan was driven back. The
sorrow of the position is felt, but alleviated by the sense
that His grace cannot and will not fail. (See Judges
vi. 13, 14.) This change from Gilgal to Bochim is the
key to the book ; it is so, alas ! but too often, the
cbndition of God's children.

The Holy Ghost, having laid these general founda-
tions, goes on to the historical development of Israel's
position.

All the days of Joshua and of the elders that out-
lived him, Israel walked before Jehovah. It is the
history of the assembly. While the apostles were
there, it was preserved ; but Paul (Acts xx. 29) and
Peter (2 Pet. ii.) alike warned the saints that unfaith-
fulness and rebellion would unhappily follow their
departure. These evil principles were already there.
The intermixture of unbelievers (the enemy's work)
would become the means through which the evil
would unfold itself and o-ain o-round amongst them.

The Lord had spoken of this (Matt, xiii.), not indeed
as to the assembly, but as to the good seed which He
had sown ; and Jude develops its progress and results
with solemn perspicuity and precision.

But when another generation arises in Israel, which
has not known Jehovah, and has not seen all the great
works of His hand ; and when they serve the gods of
the people whom Israel had spared, God no longer
protects them. Unfaithful within, the Israelites fall
into the hands of the enemy without. Then, as we
have seen, in their affliction Jehovah, moved with
compassion, raised up judges, who, acknowledging His
name, brought back the manifestation of His power in
their midst.

n.

SS2 THE BOOKS OF THE BIBLE.

God, knowing what the people were, and what was
their condition, had left within the borders of their
land that which put obedience to the proof — the
Philistines, the Sidonians, &c., that they might learn
Avar, and experience the ways and the government of
Jehovah.

Thus the wisdom and foreknowledge of God, who
knows what is in man, turned the unfaithfulness of
the people into blessing. Outward prosperity, without
trial, would not have remedied unbelief, whilst 'it
would have deprived them of those exercises and con-
flicts in which they might learn what God was, His
ways and His relations to them, as well as what their
own hearts were.

We go through the same experience, and for the
same reasons.

I will now go over the principal subjects presented
in the history of this book. Othniel, Ehud, and Sham-
gar were, in succession, the first instruments raised up
by God to deliver His people.

First we have to remark the failure of the people,
who begin to serve false gods ; thereupon their servi-
tude. In their distress they cry unto Jehovah. This is
always the way in which deliverance comes. (Chap,
iii. 9, 15 ; iv. 3.) In this last instance Jehovah departs
from His usual ways. The nation had lost its strength
and energy, even as to its internal affairs. This is the
effect of repeated falls ; the sense of God's power is
lost.

At the period of which we speak, a woman judged
Israel. It was a sign of God's omnipotency, for she
was a prophetess. But it was contrary to God's ordi-
nary dealings, and a disgrace to men. Deborah calls
Barak (for where the Spirit of God acts. He discerns
and directs) ; she communicates to him the command
of God. He obeys ; but he lacks faith to proceed as
one who has had direct instruction from God and con-

JUDGES. 388

sequently needs no other. These direct communica-
tions give the consciousness o£ God's presence, and that
He interposes on behalf of His people. Barak will
not go without Deborah. But this want of faith is
not to his credit. Men will keep the place whicli
answers to the measure of their faith ; and God wil 1
again be glorified through the instrumentality of a
woman. Barak has faith enough to obey if he has
.some one near who can lean immediatel}^ on God, but
not enough to do so himself. This is too often the
case. God does not reject him, but He does not
honour him. In fact, it is by no means the same
faith in God. And it is by faith that God is honoured.

We have, moreover, in this case, not the immediate
destruction of the enemy, but the discipline of the
people in war to recover them from the state of moral
weakness into which they had fallen. They began
with small things. A woman was the instrument;
for fear does not honour God, and God cannot allow
His glory to rest on such a condition as this. But
little by little "the hand of the children of Israel
prevailed against Jabin until they had destroyed
him."

The usual effect of such a work of the Holy Ghost
as this is to present the people as willingly offering
themselves. (Chap. v. 2.) Nevertheless the Spirit of
God has shewn us that unbelief amongst the people
had caused many of them to stay behind ; and thus
they lost the manifestation and the experience of the
power of God. The judgment of God amounts to a
curse where there was an entire holding back, a re-
fusing to be associated witli the people in their
weakness.

But again the children of Israel did evil in the
sight of Jehovah, and He delivered them into the
hand of Midian. And the children of Israel cried
again unto Jehovah. God reveals the cause of their

IIL-V.

384 THE BOOKS OF THE BIBLE.

distress to the consciences of the people. This was
indeed an answer ; but, for the moment, He left them
as they were. He did not act in their midst by
delivering them at once; but He acted for them in
the instrument whom He had chosen to effect their
deliverance. God glorified Himself in Gideon : but
the concentration of this work in one man proves the
people to be in a lower condition than before. Never-
theless, in these humiliating circumstances, God
chooses means which display His glory in every way.
Where He works, there is strength; and faith also,
which acts according to that strength in its own sphere.

We will examine a little into the history of Gideon,
and the features of the Spirit's work in this deliver-
ance, as well as in the faith of him whom He raised
up. It is evident that many thoughts had occurred
to Gideon, many serious reflections, before the angel
spoke to him. But it was the angel's visit that caused
him to give form and expression to the thoughts with
which his heart was occupied. Gideon suffered with
the rest from the oppression of God's enemies ; but it
led him to think of God, instead of making up his
mind to endure the bondage as a necessary evil. The
angel says to him, " Jehovah is with thee, thou mighty
man of valour."

That which preoccupied the mind of Gideon is
now manifested. It was not his own position, but
the relation between Jehovah and Israel.* "If Jeho-

* Not the elevation of Abrahamic promises, but the manifes-
t;itiou of redeeming power in Jehovah in favour of Israel. Some-
tiiinfif hke Moses, to whom Jehovah had said, *' thy people," but
who ever said, "thy people." So Gideon cannot separate himself
from aU Israel — God's people. "Jehovah is with thee," said
the angel. " If Jehovah be with us" says Gideon, " why then
is all this befallen us?" But this is an immensely important
principle of faith and its activities. Note, too, what was passing
in the heart of faith was the ground Jehovah took in testimony
: ver. 8), only adding the charge of disobedience.

JUDGES. 385

vah,** said he, "be with us, why then is all this
befaJlen us? And where be all his miracles which
our fathers told us of, saying, Did not Jehovah bring
us up from Egypt ? But now Jehovah hath forsaken
us, and delivered us into the hands of the Midianites."

Faith, indeed, was the source of all these reasonings
and exercises of mind. Jehovah had wrought all these
wonders. He had brought the people up from Egypt.
If Jehovah was with Israel, if such was His relation
to His people, why were they in this sorrowful condi-
tion ? (Oh, how applicable would this reasoning be to
tiie ajssembly !)

Gideon acknowledges, too, that it is Jehovah who
delivered them into the hands of the Midianites. How
the thought of God raises the soul above the sufferings
one ia enduring ! While thinking of Him one recog-
nises, in these very sufferings, the hand and the whole
character of Him who sent them. It was that which
lifted up this poor Israelite, labouring imder the
weight of oppression. "And Jehovah looked upon
him and said, Go in this thy might, and thou shalt
save Israel." The visit and the command of Jehovah
imparted their form and their strength to that which
before was only heart-exercise.

Nevertheless it was this heart-exercise which gave
him strength; for it was the inward link of faith
>vith all that Jehovah was for His oppressed people,
in the consciousness of the relationship existing
between them.

We will look now at the development of this faith,
and see it employed for the deliverance of God's
people. Gideon experiences at first the sense of his
own littleness, whatever may be the relationship
between Jehovah and the people. (Chap. vi. 15.) Je-
hovah's answer shews him the one simple means
" Surely I will be with thee." Precious condescension !
Sweet and powerful encouragement to the soul !

▼OL. I. VI. C C

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Gideon*s faith was weak. The present state of the
people tended, by its duration, to blot out the remem-
brance of the wonders which Jehovah had wrought
when they came out of Egypt, and to weaken their
consciousness of His presence. The angel of Jehovah
condescends to tarry with him in order to strengthen
his faith.

Gideon, who had addressed him with a secret con-
sciousness that it was Jehovah, now knows indeed that
he has seen the angel of Jehovah, of Elohim, face to
face. It was a positive revelation, sufficient to annihi-
late him in himself, as was indeed the case ; but also
mightily to strengthen him in his walk amongst
others, who had not known Jehovah in the same way.
Although not with similar visions, yet it is always
thus when God raises up a special instrument for the
deliverance of His people.

Jehovah had made Himself known, and now he re-
assures Gideon : " Peace be unto thee ; fear not : thou
shalt not die."

A man who is humbled by the presence of God re-
ceives strength from God, if that presence is in bless-
ing. Gideon recognises and lays hold of this for
himself : Jehovah is with him in peace and in bless-
ing. The word Shalom, translated " Peace be with
thee," is the same as that used in the name of the
altar.

When God acts powerfully on the heart, the first
effect shews itself always in connection with Himself.
Cxideon's thoughts are occupied with Jehovah, they
were so before this manifestation. But being taken
up with Jehovah, it is by worship that he expresses
his feelings,* when he receives an answer from Jeho-

* We observe a similar feeling in Eliezer. (Gen. xxiv. 27.) It
is very interesting to notice the different circumstances in which
altars have been built to Jehovah. I will name a few passages :
Genesis viii. 20 ; xii. 7; compare xiii. 4 ; see xxi. 33 ; xxii. 9 ;

JUDGES. 387

vah to all his thoughts.* He builds an altar to the
God of peace. The relationship of peace is thus esta-
blished between God and His servant ; but all this is
between Gideon and Jehovah.

Now comes his public service, which is also fulfilled
by re-establishing, first of all, in the bosom of his
own family, and in his own city, the relationship be-
tween God and His people. Israel must put away

xxvi. 25 ; xxxiii. 20 ; xxxv. 7. We may also remark Exodus
xxiv. 4 ; Joshua viii. 30 ; and here Judges vi. It appears even
that Gideon built two altars; the one for himself in worship,
and the other by command as a testimony. (1 Samuel vii. 17 ;
xiv. 35 ; 1 Kings xviii. 32. We may add 2 Samuel xxiv. 25 ;
Ezra iii. 2.)

* It is instructive to observe here the difference between the
exercises of heart which are the result of faith, and the answer
of God to the wants and difficulties which are caused by those
exercises. In verse 13 we have the expression of these exercises
in a soul under the weight of the same oppression as his breth-
ren, but who feels it thus because his faith in the Lord was real.
Then we have the answer which produces peace, and, with
peace, worship. It is the same, when, after having suffered
death, the risen Jesus reveals Himself to His disciples with the
same words that God uses here, and lays down the foundation of
the church gathered together in worship. In Luke vii. we find
the same experiences in the woman who was a sinner. She be-
heved in the person of Jesus. His grace had made Him her all ;
but she did not know yet that one like her was pardoned and
saved, and might go in peace. This assurance was the answer
^iven to her faith. Now this answer is what the gospel pro-
claims to every believer. The Holy Ghost proclaims Jesus.
This produces conviction of sin. The knowledge of God in
Christ, and of ourselves, casts down (for sin is there, and we are
in bondage, sold under sin) ; but it produces conflict, perhaps
anguish. Often the soul struggles against sin, and cannot gain
the mastery ; it cannot get beyond a certain point (the greater
number of the sermons from which it expects hght go no
farther) ; but the gospel proclaims God's own resources for
bringing it out of this state. " Peace be unto thee," " thy sins
are forgiven." " Thy faith " (for she has faith), says Christ to
the poor sinful woman, " hath saved thee." This was what she
knew not yet. (Compare Acts ii. 37, 38.)

VL

388 THE BOOKS OF THE BIBLE.

Baal before God can drive out the Midianites. How
could He do so, while the blessing might be ascribed to
Baal?

Gideon is therefore commanded to give a striking
testimony, which calls the attention of the whole
people to the necessity of casting out Baal, in order
that God may intervene.

Faithfulness within precedes outward strength : evil
must be put away from Israel before the enemy can
l)e driven out. Obedience first, and then strength ;
this is God's order.

When Satan's power in superstition (in whatever
way it may be outwardly manifested) is despised, ii is
destroyed; supposing always that God is with him
who pours contempt on it, and that he is in the paih
of obedience.

Gideon overthrows Baal ; and, on the anger of the
people, fearful through superstition — What can this
god do ? he cannot defend himself, said even he to
whom the altar belonged. The power of God acted
on their minds, for faith was there. But the opposi-
tion of the enemy did not cease on that account.
There is nothing so despicable as a despised god. But
if Satan cannot be a god amongst men, he is not at the
end of his resources, he will incite them to open
hostility against those who overthrow his altars ; bat
if we are standing on God's side, the only effect of
this will be to bring him thereby into the presence of
God's power, and to give us victory, deliverance, and
peace.

The Midianites come up against Israel. All is ready
for the Lord's intervention. The Spirit of Jehovali
comes upon Gideon. This is a new phase in the
history; not only faithfulness, but power. Gideon
blows the trumpet, and those who shortly before
would have slain him now follow in his train. He
sends messengers to all his tribe. Zebulun, Asher,

JUDGES. 389

and Naphtali come up also. The power of the Spirit,
which sways the minds of men, is with the faith that
acknowledges God, that acknowledges Him in His
relationship to His people, and faithfully puts away
the evil which is incompatible with that relationship.

God gives another proof of His great condescension,
by granting a sign to strengthen the weak but real and
sincere faith of Gideon ; who feels, whilst repeating his
request (ver. 39), that God might well chasten him for
his lack of faith. Nevertheless the Lord grants his
petition.

Thirty-two thousand men followed Gideon. But
Jehovah will not have so many. He alone must be
glorified in their deliverance. Their faith was indeed
so weak, even while the Spirit of God was at work,
that, when in the presence of the enemy, twenty-two
thousand men were content to return at Gideon's
invitation. The movement produced by the faith
of another is quite a different thing from personal
faith.

But ten thousand men are still too many. Jehovah's
hand alone must be seen. Those only may remain
who do not stop to quench their thirst at their ease,
but who refresh themselves hastily, as opportunity
offers, more occupied with the combat than with their
own comforts by the way. This was what was needed
for Israel — that Jehovah should have His place in
their hearts and faith ; and it suited the just judgment
of God in Israel that they should, as to their place in
the work, be left out of the glory of it.

Gideon now displays entire confidence in God. Pre-
viously, the weakness of his faith had made him look
too much at himself, instead of simply looking to God.
His deep sense of Israel's condition prevented his hesi-
tating for a moment because the people were not with
him ; what could be done with this people ? In the
mistrust which arose from a disposition to look too

VI., VII.

390 THE BOOKS OF THE BIBLE.

much to himself, what he needed was the certainty
that Jehovah was with him. But, having now the as-
surance that Jehovah will deliver Israel by his means,
he trusts entirely to Him.

Jehovah throws terror and alarm into the midst of
the enemy; and acquaints Gideon with this. It is
affecting to see the care which God takes to impart
confidence to His servant, suitably to the need which
the state of things had created. Already the name of
Gideon resounded with dread in the numerous army of
the Midianites. Then, terror-stricken, they destroy
each other. The confidence of the Midianites, founded
only on Israel's want of power, melted away before
the energy of faith ; for the enemy's instruments have
always a bad conscience. It is Jehovah who does
everything. The trumpets and the lamps alone an-
nounce His presence, and that of His servant Gideon.
The multitude of Israel pursue the enemy, profiting
by the work of faith, although without faith them-
selves : the usual result of such a movement.

Nevertheless, they did not all unite with Gideon in
pursuit of the Midianites. But, for the moment,
Gideon despises the cowardice which disowns him
through a remaining fear of the oppressor's power.
On his return he chastises, in the righteous indigna-
tion of faith, those who at such a moment had
shewn themselves favourable to the enemy, when
the servants of God were "faint yet pursuing."
(Chap, viii.)

While the work was yet to do, they were taken up
with the work and passed on: there is time enough
for vengeance when the work is done. Gideon has
also the prudence to set himself aside, in order to
allay the jealousy of those who felt their pride
wounded, because Gideon had had more faith than
themselves. They did not boast of their own im-
portance, or request to be called, when Midian had

JUDGES. 31)1

power over the land of Israel. It would be wrong-
to contend with such persons. If you are satisfied
with having done the work of God, they will be
satisfied with the spoil they find in pursuing the
enemy ; they will make a victory of it to themselves.
It must be allowed them ; for in fact they have done
something for the cause of God, although tardy in
espousing it. They came when they were called, and
willingly, as it appears ; they followed Gideon's direc-
tions, and brought him back the heads of the princes.
The secret of faith and of Jehovah was with Gideon.
It was useless to speak of it to them. The people did
not know their own weakness. Gideon must be strong
on Jehovah's side for Israel, since Israel could not be
so with him. But for that very reason they could not
understand why they were not called before. It had
to be left unexplained; a proof of the sad state of
Israel. But the danger was removed, and the diffi-
culty set aside, in that Gideon wisely contented him-
self with calming their minds, by not insisting upon
his own importance, which arose from a faith of which
they did not feel themselves incapable, and the diffi-
culties of which they could not appreciate, since they
])Ossessed it not. We must be near God in order to
I'eel what is wanting in His people's condition as to
Him : for it is in Him we find that which enables us
to understand both His strength, and the exigencies of
our relationship with Him.

During the lifetime of Gideon Israel dwelt in peace.

Although the details of this deliverance have an
especial interest, it appears to me to mark a lower
condition of the people than at the period of the
preceding ones. It then seemed quite a natural thing
that some servant of Jehovah, trusting to His arm,
should deliver the people from the yoke that oppressed
them. Or else the people — awakened by the words of
a prophetess — released themselves, and, by the help of
VII., VIII.

892 THE BOOKS OF THE BIBLE.

God, obtained the victory over their enemies. But in
this case even the sense of Jehovah's relationship to
His people had to be restored. That is what God does
with Gideon, as we have seen, and that with touching
condescension and tenderness. But it was requisite to
do it. Therefore God alone accomplished the deliver-
ance of His people. The people must not be employed
in it, lest they should attribute it to themselves ;
for the farther off we are from God, the more ready
we are to ascribe to ourselves that which is due only
to Him.

After Gideon's death we see the results of this dis-
tance from God in the internal struggles which took
place between the children of Israel. They are un-
grateful to the house of Gideon, and war breaks out
amongst them through the leader whom they set up,
and who, instead of fighting with the enemies of God,
only seeks dominion over the people who are now at
peace. (Chap, ix.)

The overthrow of the men of Shechem and of
Abimelech is followed by temporary peace, after
which the people fall again into their idolatrous
iniquity, and Jehovah sells them into the hands of
the nations whose gods they serve. Sorely distressed
by their enemies, the children of Israel cry unto Jeho-
vah, who reproaches them for their past conduct, and
sends them back to the gods they had been worship-
ping. Then the people put away the strange gods
from among them. Jehovah is moved with compas-
•ion. (Chap, x.)

Israel, without a leader, have recourse to the captain
of a troop of " vain men," and promise to obey him
if he will put himself at their head. Jephthah con-
sents. But although this was a deliverance, yet we
see in it all how deeply Israel had fallen. Jephthah
himself suffers cruelly from his rash vow ; and, more-
over, when the pride of the Ephraimites led them to

JUDGES. 393

complain that they had not been treated with due
respect, the calmness and wisdom of one who knew
Jehovah as Gideon did, were not found in Jephthah.
What a difference between these days and those of
Joshua ! God multiplies His deliverances ; but this
has no effect on the unbelief of the people, and their
condition continues to grow worse and worse. (Chaps,
xi., xii.)

After Jephthah, Israel again enjoys an interval of
peace under the guidance of several judges whom God
raises up. But they soon return to their former course
of sin, and Jehovah delivers them into the hand of
the Philistines. Samson's history gives us the com-
mencement of Israel's relationship with these bitter
enemies, which only ceased when David had subdued
them. The Philistines at this period were at the height
of their power. But the important thing here is the
history of Samson. (Chaps. xiii.-xvi.)

Samson, as a type, sets before us the principle of
Nazariteship, entire separation to God, the source of
strength in conflict with our enemies, looked at as
enemies who seek to gain the upper hand amongst the
people of God, within their own limits and in their
own heart.

The Philistines were not a scourge, a chastisement
sent from without; they dwelt in Israel's own terri-
tory, in the land of promise. Undoubtedly, before
this, other nations whom the faithlessness of the
people had left in the midst of Canaan had been a
snare to them, leading them to intermarriage with
idolaters, and to the worship of false gods; and
Jehovah had given them up into the hands of their
enemies. But now, those who had been suffered to
remain in the conquered land assume dominion over
Israel.

Here, then, that which can give victory and peace to
ix.-xin.

394 THE BOOKS OF THE BIBLE.

the heirs of promise is the strength imparted by sepa-
ration from all that belongs to the natural man, and
entire consecration to God, so far as it is realised.
This Nazariteship is spiritual power, or rather that
which characterises it, when the enemy is within the
land. For Samson judged Israel during the dominion
of the Philistines. (Chap. xv. 20.) Afterwards Samuel,
Saul, and above all David, entirely changed the state
of things.

When the Canaanite, when the power of the enemy,
reigns in the land, Nazariteship alone can give power
to one who is faithful. It is a secret unknown to the
men of the world. Christ exemplified it in its perfec-
tion. Evil reigned amongst the people. The walk of
Christ was a walk apart, separate from evil. He was
one of the people, but, like Levi (Deut. xxxiii. 9), He
was not of them. He was a Nazarite. But we must
distinguish with respect to this.

Morally Christ was as separate from sinners while
on earth, as He is now. But, outwardly He was in
their midst ; and, as the witness and expression of
grace, He was spiritually in their midst also. Since
His resurrection He is completely separate from
sinners. The world sees Him not, and will see Him
no more save in judgment.

It is in this last position, and as having put on this
character of entire separation from the world, that the
assembly, that Christians, are in connection with Him.
Such a High Priest became us. The assembly retains
its strength, Christians retain their strength, so far
only as they abide in this state of complete separation,
which the world does not understand and in which it
cannot participate. Human joy and sociability have
no part in it ; divine joy and the power of the Holy
Ghost are there. The life of our adorable Saviour
was a life of gravity, always grave and generally
straitened (not in Himself, for His heart was a spring-

JUDGES. 395

ing well of love, but because of the evil that pressed
Him on every side) : I speak of His life and of His
own heart. With regard to others, His death opened
the flood-gates, in order that the full tide of love
might flow over poor sinners.

Nevertheless, whatever may have been the Lord's
habitual separateness, He could say, with reference to
His disciples, " These things I speak in the world that
they might have mny joy fulfilled in themselves." It
was the best of wishes, divine joy instead of human
joy. The day will come when these two joys shall be
united, when He will again drink wine, though in
a new way, with His people in the kingdom of His
Father; and all will be His people. But at present
this cannot be ; evil reigns in the world. It reigned
in Israel, where there ought to have been righteous-
ness. It reigns in Christendom, where holiness and
grace should be manifested in all their beauty.

The separation unto God, of which we have been
speaking, is under these circumstances the only means
of enjoying the strength of God. It is the essential
position of the assembly. If it has failed in it, it has
ceased to manifest the essential character of its Head,
in connection with itself, " separate from sinners, and
made higher than the heavens ;" it is but a false
witness, a proof among the Philistines that Dagon is
stronger than God ; it is a blind prisoner.

Nevertheless it is remarkable that, whenever the
world draws away, by its allurements, that which God
has separated from it unto Himself, this brings down
the judgment of God upon the world, and leads to its
ruin. Look at Sarah in the house of Pharaoh ; and in
this instance, Samson, blind and prisoner in the hands
of the Philistines ; and again also Sarah in the house
of Abimelech, although God, on account of the integ-
rity of his heart, did but chasten the latter.

The Nazarite then represents Christ, such as He was

XIV.

39f5 THE BOOKS OP THE BIBLE.

here below in fact and by necessity ; and also such as
He now is completely and in full right, seated on the
right hand of God in heaven, hidden in God, where
our life is hid with Him. The Nazarite represents the
assembly or an individual Christian, so far as the one
and the other are separated from the world and de-
voted to God, and keep the secret of this separation.

This is the assembly's position, the only one which
God recognises. The assembly, being united to Christ
who is separate from sinners and made higher than the
heavens, cannot be His in any other manner. It may
be unfaithful to it, but this is the standing given it
with Christ. It can be recognised in no other.

Samson represents to us also the tendency of the
assembly, and of the Christian to fall away from this
position, a tendency which does not always produce
the same amount of evil fruit, but which causes the
inward and practical neglect of Nazariteship, and soon
leads to entire loss of strength, so that the assembly
gives itself up to the world. God may still use it,
may glorify Himself through the havoc it makes in
the enemy's land (which ought to be its own) ; He
may even preserve it from the sin to which the
slippery path it treads would lead it. But the state
of mind which brought it there tends to yet lower
downfalls.

God makes use of Samson's marriage with a Phili-
stine woman to punish that people. Still, in the fresh-
ness of his strength, his heart with Jehovah, and
moved by the Holy Ghost, Samson acts in the might
of this strength in the midst of the enemies he has
raised up against him ; and, in point of fact, he never
marries this Philistine woman.

I have said that God used this circumstance. II is
thus He may use this spiritual strength of the as-
sembly, so long as in heart it cleaves to Him, although
its walk may not be faithful or such as He can ap-

JUDGES. 397

prove. For it is evident that Samson's marriage with
a daughter of Timnath was a positive sin, a flagrant
infringement of Jehovah's ordinances, which is in no
wise justified by the blessing which the Lord bestowed
upon him when wronged by the Philistines. It was
not in his marriage he found bleising, but quite the
contrary.

Accordingly Samson has not Israel with him in the
conflicts occasioned by his marriage ; the Spirit of God
does not act upon the people as He did in the case
of Gideon, of Jephthah, or Barak.

Moreover, when Nazariteship is in question, opposi-
tion must be expected from the people of God. A
Nazarite is raised up in their midst, because they are
no longer themselves thus separated unto God. And
this being the case, they are without strength, and
will allow the world to rule over them, provided that
outward peace is left them ; and they would not have
any one act in faith, because this disquiets the world
and incites it against them. " Knowest thou not," said
Israel, " that the Philistines are rulers over us ?" Even
while acknowledging Samson as one of themselves,
ihe Israelites desire to give him up to the Philistines
in order to maintain peace.

But in the part of Samson's life now before us there
ttre some details which require more attention.

His marriage was a sin. But the separation of God'e
people had no longer that measure of practical applica-
tion which the mind of God had assigned it. The fact
itself was inexcusable, because it had its origin in the
will of Samson, and he had not sought counsel from
God. But, owing to the influence of circumstances, he
was not conscious at the time of the evil he was com-
mitting, and God allowed him to seek peace and
friendship with the Canaanite world (that is to say,
the world within the inclosure of God's people), instead
of making war against them ; so that, as to the Phili-

XV.

398 THE BOOKS OP THE BIBLE.

stines, Samson had right on his side in the contentions
which followed.

Before his marriage Samson had slain the lion, and
had found honey in its carcase. He had strength from
God while walking in his integrity This is the
" riddle," the secret of God's people. The lion has no
strength against one who belongs to Christ. Christ
has destroyed the strength of him that had the power
of death. By the might of the Spirit of Christ our
warfare is victory, and honey flows therefrom. But
this is carried on in the secret of communion with
the Lord. David maintained this place better in the
simplicity of duty.

Samson did not keep himself from those connections
with the world to which the condition of the people
easily led. This is always a Christian's danger. But
whatever may be their ignorance, if the children of
God make any alliance with the world, and thus
pursue a line of conduct opposed to their true cha-
racter, they will assuredly find disappointment. They
do not keep themselves apart for God ; they do not
keep their secret with God, a secret which is only
known in communion with Himself. Their wisdom is
lost, the world beguiles them, their relationship with
the world becomes worse than before, and the world
despises them, and goes on its own way, regardless of
their indignation at its behaviour towards them.

What had Samson to do there ? His own will (chap.
:xv.) is in exercise, and takes its share in the use of
that strength which God had given him (like Moses
when he slew the Egyptian). We always carry a little
of the world with us when, being children of God, we
have mingled with it. But God makes use of this to
separate us forcibly and thoroughly from it, making
union impossible by setting us in direct conflict with
the world even in those very things which had formed
•our connection with it. We had better have remained

JUDGES. 399

apart. But it is necessary that God should thus deal
with us, when this union with the world becomes
an habitual and a tolerated thing in the church.* The
most outrageous circumstances pass unnoticed. Think
of a Nazarite married to a Philistine ! God must
break off such a union as this by causing enmities
and hostilities to arise, since there is no intelligence of
that moral nearness to God which separates from the
world, and gives that quietness of spirit which, finding
its strength in God, can overcome and drive away the
enemy, w^hen God leads into conflict by the plain
revelation of His will.

But if we are linked with the world, it will always
have dominion over us ; we have no right to resist the
claims of any relationship which we ourselves have
formed. We may draw nigh to the world, because the
flesh is in us. The world cannot really draw nigh to
the children of God, because it has only its own fallen
and sinful nature. The approximation is all on one
side and always in evil, whatever the appearance may
be. To bear testimony in the midst of the world is
another thing.

We cannot therefore plead the secret of the Lord,
the intimate relationship of God's people to Himself,
and the feelings they produce ; for the secret and the
strength of the Lord are exclusively the right and
the strength of His redeemed people. How could this
be told to his Philistine wife ? What influence would
the exclusive privileges of God's people have over one
who is not of their number ? How can we speak of
these privileges when we disown them by the very

* In this union, when it takes place between the world and
true Christians, or those at least who profess the truth the world
always rules ; when, on the contrary, it is with the hierarchy
that the world is connected, it is then a superstitious hierarchy
that rules, for this is necessary in order to restrain the will of
man by religious bonds adapted to the flesh.

XV.

400 THE BOOKS OF THE BIBLE.

relationship in which we stand ? We disown them by
imparting this secret; for we then cease to be sepa-
rated and consecrated to God, and to confide in Him
as we can do in no other. This experience should
have preserved Samson, for the future, from a similar
step. But in many respects experience is useless in
the things of God, because we need faith at the
moment ; for it is God Himself whom we need.

Nevertheless Samson here still retains his strength.
The sovereign will of God is fulfilled in this matter, in
spite of very serious faults which resulted from the
general state of things in which Samson participated.
Once in the battle-field, he exhibits the strength of
Jehovah who was with him ; and in answer to bis
cTj Jehovah supplies him with water for his tbirai
(dhap. XV.)

It is here that this general history of Samson ends.
We have seen that the people of God, his brethren,
wete against him — the general rule in such a case. It
]• the history of the power of the Spirit of Christ ex-
ercised in Nazariteship, in separation from the world
mito God ; but in the midst of a condition entirely
opposed to this separation ; and in which he who is
upheld by the power of this Spirit, finding himself
again in his habitual sphere, is always in danger of
being unfaithful ; and so much the more so (unless be
lives very near to God in the repose of obedience) from
his consciousness of strength.

Christ exhibited the perfection of a heavenly walk
under similar circumstances. We see that no one
understood the source of His power, or His authority.
He must have given up all hope of satisfying men
with respect to the principles by which He was guided.
They must have been like Him to comprehend Him,
and then they would not have needed to be convinced.
To walk before God and leave His justification with
God was all that could be done. He silenced His

JUDGES. 401

enemies by the well-known principles of God and of
all good conscience ; but He could not reveal the secret
between Him and the Father, the element of His life,
and the spring of all His actions. If the truth came
out, when Satan pushed things so far that nothing
else could be said, His enemies treated Him as a
blasphemer, and He openly denounced them as the
children of Satan. We find this particularly in John's
Gospel. (See chap, viii.) But at that time Jesus
held no longer the same relationship to the people.
Indeed, from the beginning of this Gospel, they are
treated as rejected, and the Person of the Son of God
is brought forward.

From the commencement of His ministry, He main-
tained the place of an obedient servant, not entering
on public service imtil called of God, after having
taken the lowest place in John's baptism. This was
the point at issue when He was tempted in the wilder-
ness. The tempter endeavoured to make Him come
out of His place as the obedient man, because He was
the Son of God. But the strong man was bound there:
to remain in obedience is the only way to bind the ad-
versary. Christ ever walked in this perfect separation
of the inner man, in communion with His Father, and
entire dependence upon Him in obedience without a
single moment of self-will. Therefore was He the
most gracious and accessible of men: we observe in
His ways a tenderness and a kindness never seen in
man, yet we always feel that He was a stranger. Not
that He came to be a stranger in His relationship with
men ; but that which lay deepest in His own heart —
that which constituted His very nature, and conse-
quently guided His walk by virtue of His communion
with the Father — was entirely foreign to all that
influences man.

He abode emphatically alone. It is striking that
not once His disciples understood what He said. The
VOL. I. XV. D D

402 THE BOOKS OF THE BIBLE.

one only trace of a heart going with Him was Mary at
Bethany ; and that had to be told to the whole world.
In Him, sympathy for every sorrow ; for His, none.

This spirit of self-denial, entire renunciation of His
own will, obedience, and dependence upon His Father,
is seen throughout the life of Jesus. After John's
baptism He was praying when He received the Holy
Ghost. Before calling the apostles He spent the whole
night in prayer. After the miracle of feeding the five
thousand with five loaves He went up into a mountain
apart to pray. If the request is made to sit on His
right hand and on His left in His kingdom, it is not
His to give, but to them for whom it is prepared of
His Father. In His agony of Gethsemane, His expec-
tation and dread of death is all laid before His Father;
and the cup which His Father has given Him, shall
He not drink it ? The effect is that all is calm before
men. He is the Nazarite, separated from men by His
entire communion with His Father, and by the obedi-
ence of a Son who had no other will than to fulfil the
good pleasure of His Father. It was His meat to
do the will of Him that sent Him, and to finish His
work.

But it was when man would not receive Him, and
there was no longer any relationship whatever between
man and God, that Jesus fully assumed His Nazarite
character, separate from sinners, made higher than the
heavens. It is Christ in heaven who is the true
Nazarite, and who, having received of the Father the
promise of the Holy Ghost, has sent Him forfch upon
His disciples, in order that, by the power of the Holy
Ghost, they might maintain the same position on the
earth, through communion with Him and with His
Father ; walking in the separateness of this com-
munion, and capable therefore of using this power
with a divine intelligence that enlightens and sus-
tains the obedience for which they are set apart unto

JUDGES. 403

the glory of Christ, and for His service. " If ye abide
in me," said He to His disciples, " and my words abide
in you, ye shall ask what ye will, and it shall be done
unto you." They were not of the world, even as He
was not of the world. The assembly, which was
formed of His disciples, should walk as separated from
the world and set apart unto Himself in a heavenly
life.

Christ is then the antitype of Samson's history, as
to the principle it contains. But its detail proves that
this principle of strength has been entrusted to those
who were alas ! but too capable of failing in com-
munion and obedience, and thus of losing its enjoy-
ment.

Samson sins again through his intercourse with
" the daughter of a strange god ;" he connects himself
again with women of the Philistines, amongst whom
his father's house and the tribe of Dan were placed.
But he retains his strength until the influence of these
connections becomes so great that he reveals the
secret of his strength in God. His heart, far from
God, places that confidence in a Philistine which
p^^ould have existed only between his soul and God.
(Chap, xvi.)

To possess and keep a secret proves intimacy with a
friend. But the secret of God, the possession of His
confidence, is the highest of all privileges. To betray
it to a stranger, be he who he may, is to despise the
precious position in which His grace has placed us ; it
is to lose it. What have the enemies of God to do
with the secret of God ? It was thus that Samson
gave. himself up to his enemies. All attempts were
powerless against him so long as he maintained his
Nazariteship. This separation once lost, although
Samson was apparently as strong, and his exterior as
goodly as before, yet Jehovah was no longer with him.
'' I will o-o ou^- ^s at other times before, and shake my-

XVI.

404 THE BOOKS OF THE BIBLE.

self. And he wist not that Jehovah was departed
from him."

We can scarcely imagine a greater folly than that of
confiding his secret to Delilah, after having so many
times been seized by the Philistines at the moment
she awoke him. And thus it is with the assembly:
when it yields itself to the world, it loses all its
wisdom, even that which is common to man. Poor
Samson ! his strength may be restored, but he has lost
his sight for ever.

But who has ever hardened himself against the
Lord, and prospered ?

The Philistines ascribe their success to their false
god. God remembers His own glory, and His poor
servant humbled under the chastisement of his sin.
The Philistines assemble to enjoy their victory and
glorify their false gods. But Jehovah had His eye on
all this. In his humiliation, the thought of the Lord
had more power over the heart of Samson; his
Nazariteship was regaining strength. He makes his
touching appeal to God. Who would fear a blind and
afflicted prisoner ? but who amongst this world knows
the secret of Jehovah ? A slave and for ever deprived
of sight, his condition affords an opportunity, which
his strength had not been able to obtain, before his un-
faithfulness deprived him of it. But he is blind and
enslaved, and he must perish himself in the judgment
which he brings upon the impiety of his enemies. He
had identified himself with the world by hearkening
to it, and he must share the judgment which falls upon
the world.*

If the unfaithfulness of the assembly has given the
world power over it, the world has on the other hand

* There was something of this, though in a very different
form and manner, in Jonathan. His faith was not perfect. He
held the world with one hand and David with the other, though
the excuse of natural relationship might be there.

JUDGES. 405

assailed the rights of God by corrupting the assembly,
and therefore brings down judgment upon itself at the
moment of its greatest triumph : a judgment which, if
it puts an end to the existence, as well as to the misery
of the Nazarite, destroys at the same time in one com-
mon ruin the whole glory of the world.

In the details of prophecy this applies to the closing
history of the Jewish people.* Only there the rem-
nant is preserved, to be established on a new base for
the accomplishment of the purposes of God.

The chapters that follow (xvii.-xxi.) are not com-
prised in the historical order of this book. They lift
the veil to disclose some incidents of the inner life of
this people whom the patience of God bore with so
long, touched with the afflictions of His people in the
sufferings occasioned by their sins. Had they been
obedient when Jehovah was their King, their pros-
perity had been secure. Self-willed as they were, the
absence of restraint — when they had no king — gave
room to all kinds of license. The last event, related
in this book, shews to what a height disorder had risen
in Israel and how they fell aw^ay immediately from
God. But it affords a very important lesson. If the
state of God's people collectively gives rise to iniqui-
ties which require discipline, the whole people are in-
volved in the chastisement that follows ; the effect of
which is to make them take their condition to heart.
That condition had prevented the repression of
iniquity, or its immediate punishment when com-
mitted. But the people are set in the presence of God,
who judges the whole matter, and all the people must
have to do with it.

Israel at first did not even take counsel with

* As to the professing church it is somewhat different, because
the saints are taken away to glory, and the rest, being apostate,
are judged ; but the fact of judgment on the world is identical.
XVII.-XXI.

406 THE BOOKS OF THE BIBLE.

Jehovah to learn how the sin should be dealt with.
They acted from natural indignation (which was
nevertheless quite righteous). Jehovah allowed all
this in order that the people might learn where they
were. The evil which required chastening had so
blunted their spiritual state that they had not the
thought of waiting in the first place on Jehovah to
know what was to be done. Their course of action is
determined before they consult him, for they were far
from Him. They merely ask who is to go up first.
Jehovah points out Judah, but Judah is defeated.
Twice beaten when they expected an easy victory, the
people humbled and in tears have recourse again
to Jehovah, and inquire if they shall go up. Jehovah
then gives them the victory. Gibeah well deserved
this discipline ; but, to execute it, Israel itself needed
discipline, and God allowed all to take part in it in
order to make it take eflfect upon all.

But what a state were they all in, when the whole
tribe of Benjamin joined the men of Gibeah, when
guilty of such enormities ! And observe, that Phine-
has was still high priest, although he had already
grown to manhood in the wilderness. How patiently
God dealt with this people, delivering them when they
had so quickly fallen into sin and into such depths of
sin ! What does God not see in this world, and even in
His people ? It is important to note this bringing to
light of that inward state which, in the general
history, is not done. It sheds a much fuller light on
the ways of God. But it must be remarked that this
is disaster and shame within, and from within, and
under God's hand, but not judgment by enemies
without through departure from God Himself.

RUTH.

The Book of Ruth tells us also of the days of the
judges, when there was no king in Israel ; but it
shews us the fair side of those days, in the opera-
tions of the grace of God, who (blessed be His
name !) never failed to work in the midst of the
evil, as also in the steady progress of events towards
the fulfilment of His promises in the Messiah, what-
ever may have been the simultaneous progress of the
general evil.

Ruth, a stranger seeking shelter by faith under the
wings of the God of Israel, is received in grace, and
the genealogy of David, king over Israel according to
grace, is linked with her. It is the genealogy of the
Lord Jesus Himself after the flesh.

This book appears to me to set before us in type,
the reception in grace of the remnant of Israel in
the last days, their Redeemer (the kinsman, who has
the right of redemption) having taken their cause in
hand.

Eli-Melech (which signifies God the King) being
dead, Naomi (my delight, my pleasure) becomes a
widow, and eventually loses her children also. She
typifies the Jewish nation, who, having lost her God,
is like a widow and has no heir. Yet there shall be a
remnant, destitute of all right to the promises (p^d
therefore prefigured historically by a stranger), m ho
will be received in grace (similarly to the Gentiles
and the assembly*) — who will faithfully and heartily

* Compare Micah v. 3, last part.
I.

408 THE BOOKS OF THE BIBLE.

identify itself with desolate Israel ; for Ruth clave
to her and to her God. (See chap. i. 16.) God will
own this remnant, which, poor and afflicted itself,
will in heart obey the commands given to the people.

Naomi, who in her destitution is a type of the
nation, acknowledges her condition; she calls herself
Mara (bitterness).

He who was nearest of kin, who would willingly
have redeemed the inheritance, refuses to do so, if
Euth must be taken with it. The law was never
able (nor the assembly either) to re-establish Israel in
their inheritance, nor to raise up in grace the name of
tlie dead.

Boaz (in him is strength), upon whom the remnant
had no direct claim (and who typifies Christ risen,
in whom are the sure mercies of David), undertakes
to raise up the name of the dead, and to re-establish
the heritage of Israel. Acting in grace and in kind-
ness, and encouraging the patient humble faith of the
remnant, the meek of the earth, he shews himself
faithful to fulfil the purpose and the will of God with
respect to this poor desolate family. Nothing can be
more touching and exquisite than the details given
here. The character of Ruth, this poor woman of the
Gentiles, has great beauty.

" Naomi took the child that was born to her, and
laid it in her bosom ;" and they said, " There is a son
bom to Naomi." In fact the heir of the promises will
be born unto Israel as a nation, although the fulfilment
of the promise affects the remnant only, which, fully
identifying itself with the interests of God's people
has sought neither the rich nor the poor, but, in
faith and obedience, has kept the testimony of
God amongst the people in the path appointed by
Him.

Thus, if on one side the Book of Judges shews us
the falling away of the people of Israel, and their

RUTH. 409

failure under responsibility, even when God Was their
helper, on the other side this touching and precious
book sets before us, as the dawn of better things,
grace acting in the midst of difficulties, securing the
fulfilment of promise, and embellishing this scene of
misery and sin by lovely and beautiful instances of
faith, precious fruits of grace, whether in weakness
and devotedness, or in strength and kindness, and
always in accordance with the perfect will of God,
and assuring by this touching history, as a type,
the full restoration of Israel to blessing according
to promise. It is a refreshing and lovely picture
in the midst of the hard-mindedness and sorrows of
Israel.

In the succeeding books we shall see prophecy,
and the history of God's dealings, developing the
body of events which tended to the fulfilment of
His designs, the first principles, the elements, of
which are laid down in that which is shewn us in
this. For Ruth furnishes a kind of intermediate
link between the fall of Israel under God's im-
mediate government, and the future fulfilment of His
purposes.

Prophecy, which unfolds these purposes and gives
moral proof of this fall, begins with Samuel : we
learn this from the apostle Peter, and that Christ is
the object of prophecy. (See Acts iii. 24.)

Eli, the last judge and priest, departs ; his family is
to be cut off"; the ark of the covenant is taken by the
Philistines ; and Samuel, consecrated to God in a new
and extraordinary manner, comes in with the special
testimony of the Lord.

I.-IV.

1 SAMUEL.

We have seen that the Book of Ruth occupies, in its
purport, an intermediate place between the end of the
period in which Israel was governed by God Himself,
who interposed from time to time by means of judges,
and the setting up of the king whom He selected for
them. This period, alas ! came to an end through the
people's failure, and their inability to make a right use,,
by faith, of their privileges.

The Books of Samuel contain the account of the
cessation of Israel's original relationship with God,
founded on their obedience to the terms of the old
covenant, and the special prescriptions of the Book of
Deuteronomy; the sovereign interference of God in
prophecy ; and the setting up of the king whom God
Himself had prepared, with the circumstances which
preceded this event. It is not merely that Israel
failed under the government of God : they rejected it.

Placed under the priesthood, they drew nigh to God
in the enjoyment of privileges which were granted
them as a people acknowledged by Jehovah. We shall
see the ark — which, as it was the nearest and most im-
mediate, so was it the most precious link between
Jehovah Elohim and the people — fall into the hands
of the enemy. What could a priest do, when that
which gave his priesthood all its importance was in
the enemy's hands, and when the place where he drew
near to Jehovah (the throne of God in the midst of
Israel, the place of propitiation by which in mercy
Israel's relationship with God, through the sprinkled
blood, was maintained) was no more there ?

1 SAMUEL. 411

It was no longer mere unfaithfulness in the circum-
stances in which God had placed them. The circum-
stances themselves were entirely changed through
God's judgment upon Israel. The outward link of
God's connection with the people was broken ; the ark
of the covenant, centre and basis of their relationship
with Him, had been given up by the wrath of God
into the hands of their enemies. Priesthood was the
natural and normal means of maintaining the relation-
ship between God and the people : how could it now be
used for this purpose ?

Nevertheless God, acting in sovereignty, could put
Himself in communication with His people, by virtue
of His grace and immutable faithfulness, according to
which His connection with His people existed still on
His side, even when all acknowledged relationship be-
tween Him and them was broken off by their unfaith-
fulness. And this He did by raising up a prophet.
By his means God still communicated in a direct way
with His people, even when they had not maintained
their relationship with Him in their normal condition.
The office of the priest was connected with the integ-
rity of these relations ; the people needed him in their
infirmities. Still under the priesthood the people
themselves drew nigh to God through the medium of
the priest, according to the relationship which God
had established and which He recognised. But the
prophet acted on the part of God outside this relation-
ship, or ratlier above it, when the people were no
longer faithful.

The setting up of a king went much farther. It
was a new order of relationship which involved most
important principles. The relationship of God with
the people was no longer immediate. An au-
thority was set over Israel. God expected faithful-
ness from the king. The -people's destiny depended
upon the conduct of the one who was responsible

412 THE BOOKS OF THE BIBLE.

before Jehovah for the maintenance of this faith-
fulness.

It was God's purpose to establish this principle for
the glory of Christ. I speak of His kingdom over
the Jews and over the nations, over the whole world.
This kingdom has been prefigured in David and in
Solomon. To ask for a king, rejecting God's own im-
mediate government, was folly and rebellion in the
people. How often are our follies and our faults the
opportunity for the display of the grace and wisdom
of God and for the fulfilment of His counsels hidden
from the world until then ! Our sins and faults alone
have conduced to the glorious accomplishment of these
counsels in Christ.

These are the important subjects treated of in the
Books of Samuel, so far at least as the establishment
of the kingdom. Its glorious condition and its fall are
related in the two Books of Kings.

It is the fall of Israel which puts an end to their
first relationship with God. The ark is taken; the
priest dies. Prophecy introduces the king — a king
despised and rejected, man having set up another, yet
a king whom God establishes according to the might
of His power. Such are the great principles unfolded
in the Books of Samuel.

History shews us here, as everywhere, that there is
but One who has remained faithful — an humbling
result for us of the trial to which God has subjected
us, but one well adapted to keep us humble.

If we have spoken of the fall of the priesthood, we
must not infer from it that priesthood ceased to exist.
It was always necessary fco a people full of weakness
(as it is to ourselves on earth) ; it interposed in the
things of God to maintain individual relationship to
Him in them, but it ceased to form the basis of re-
lationship between the whole people and God. The
people were no longer capable of enjoying this relation-

I SAMUEL. 41.3

ship through this means alone ; and the priesthocxl
itself could suffice no longer, having so deeply failed
in its standing. We shall do well to dwell a little on
this, which is the turning-point of the truths we are
considering.

In Israel's primitive state, and in their constitution
generally, as established in the land given to them,
priesthood was the basis of their relationship with
God ; it was that which characterised and maintained
it. (See Heb. vii. 11.) The high priest was their head
and representative before God, as a nation of worship-
pers; and in this character (I speak here neither of re-
demption from Egypt nor of conquests, but of a people
before God, and in relationship with Him), on the
great day of atonement he confessed their sins over
the scape-goat. It was not merely intercession. He
stood there as head and representative of the people,
who were summed up in him before Jehovah. The
people were acknowledged, although faulty. They
presented themselves in the person of the high priest,
that they might be in connection with a God, who,
after all, veiled Himself from their eyes. The people
presented everything to the priest; the high priest
stood before God. This relationship did not imply in-
nocence. An innocent man should have stood himself
before God. " Adam, where art thou ?" This question
brings out his fall.

Still the people were not driven away, though the
veil was between them and God ; the high priest, who
sympathised with the infirmities of the people, being
one with them, maintained the relationship with God.
They were a very imperfect people, it is true ; yet by
this means they stood themselves in connection with
the Holy One. But Israel was not able to maintain
this position ; not only was there sm (the high priest
could remedy that), but they sinned against Jehovah,
they turned away from Him, and that even in their

414 THE BOOKS OF THE BIBLE.

leaders. The priesthood itself, which should have
maintained the relationship, wrought for its destruc-
tion by dishonouring God and repelling the people
from His worship, instead of attracting them to it.

I pass over the preparatory circumstances ; they
will be considered in detail in their place. God then
sets up a king, whose duty it was to preserve order
and to secure God's connection with the people by
governing them, and by his own faithfulness to God.
This is what Christ will accomplish for them in the
ages to come ; He is the anointed. When the king is
established, the priest walks before him. (1 Sam. ii.
35.) It is a new institution, the only one capable of
maintaining the relationship of the people with God.
Priesthood is no longer here an immediate relationship.
It provides indeed, in its own functions, for the wants
of the people. The king watches over it, and secures
order and blessing.

Now the assembly's position is altogether different.
The saint now approaches God directly. Together
with the priesthood, which is exercised for the saints
on earth, to maintain them in their walk here and in
the enjoyment of their privileges, it is united to the
anointed; the veil exists no longer. We sit in the
heavenly places in Christ, made accepted in the
Beloved. The favour of God rests upon us, members
of the body of Christ, as upon Christ Himself. That
which has unveiled the holiness of God has disclosed
all the sin of man, and has taken it aivay*

Thus in Christ, members of His body, we are perfect
before God, and perfectly accepted. The priest seeks
neither to give us this position, nor to maintain re-
lationship with God as to those who are not in this
position. The work of Christ has placed us in it.
How intercede then for perfection ? Can intercession

* I refer here to that of His believing people.

I SAMUEL. 415

make the person and the work of Christ more perfect
in the sight of God ? Certainly not. But we are in
Him. In what manner then is this priesthood exer-
cised for us ? In maintaining mercy-needing creatures
in their walk, and so in the realisation of their re-
lationship with God.* The Christian indeed enters
into a still clearer manifestation of God and more
absolute relationship with God, that of being in the
light as God is in the light. We are seated in the
heavenly lolaces, made accepted in the Beloved, loved as
He is loved, the righteousness of God in Him. He is
our life ; He has given us the glory tJtat ^vas given
Him. Now the Holy Ghost, who came down from
heaven after that Jesus was glorified, has introduced
us consciously into the unveiled presence of God.
Nevertheless we, though without excuse in doing it,
fail and pick up defilement here below. Through the
advocacy of Him who is in the presence of God for us
our feet are washed by the Spirit and the word, and
we are rendered capable of maintaining a communion
(of which darkness knows nothing) with God in that
light. Hereafter, in the presence of Jesus the King,
priesthood will no doubt sustain the connection of the
people with God, whilst He will bear the weight of
government and of blessing for the people in every
sense.

We find then, in the beginning of this book, priest-
hood existing before God in the original form we have
mentioned. Eli, pious himself, and fearing God, main-

* There is a shade of difference between the priesthood and
the advocacy of Christ. The priesthood is in Christ appealing
in the presence of God for us ; but this as to our place before
God is perfection. It does not therefore refer to sin in its daily
exercise, but mercy and grace to help in time of need. We
enter boldly into the holiest. Advocacy refers to our sinning,
because the question, where it is spoken of (1 John ii. 2), is
communion, and this is wholly interrupted by sin.

I.

416 THE BOOKS OF THE BIBLE.

tained no order in the priestly family. The priesthood,
instead of binding the people to God, morally sepa-
rated them. Hophni and Phinehas, the sons of Eli,
were at Shiloh ; but their conduct made the offering of
the Lord to be abhorred of the people. Such was the
state of things in Israel. At the same time, in the
family of Elkanah, Hannah, chosen of Jehovah for
blessing, was in trial ; the desires of her natural heart
were not satisfied, and the adversary tormented her
by means of the prosperous Peninnah. But He, whose
strength is perfected in weakness, having made mani-
fest (as ever in such a case) the powerlessness of
nature, gives blessing according to His own will,
against all hope, in order that that which was of Him
should be evidently wrought by His own power.
Hannah has a son according to her petition, a son
devoted to the Lord. His family was of the tribe of
Levi. (1 Chron. vi.)

In the beautiful song of chapter ii. Hannah recog-
nises this great principle of sovereign grace, and of
the power of God ; that He brings down the proud
and those who trust in the flesh, and exalts the weak
and impotent. "For the pillars of the earth are
Jehovah's; and he hath set the world upon them."
This was what Israel, poor and fallen, and a feeble
remnant waiting for Jehovah, needed to learn ; that is,
that everything hung upon God and God alone, who
did not seek for power in man, but manifests it in His
own dealings by destroying all His enemies, and who
will at length " give strength unto his king, and exalt
the horn of his anointed." It is the history of God's
interposition in favour of poor fallen Israel ; and that
by the manifestation of His power in giving strength
to His king. His Christ. It is a prophecy of the ways
of God, of the great principles of His government
with respect to the position of Israel, from the
moment of its utterance until the establishment of

I SAMUEL. 417

the millennial kingdom in the Person of the Lord
Jesus.

Immediately after this testimony from God upon
which faith might rest, the inward state of the people
is revealed, and the iniquity of the priesthood, which
should have been the instrument for cleansing this
iniquity of the people, but which, on the contrary,
brought down judgment upon them. " Ye make Je-
hovah's people to transgress," said Eli. " If one man
sin against another, the judge shall judge him ; but if
a man sin against Jehovah, who shall intreat for him ?"
Such was the state of things according to Eli himself.
" Notwithstanding they hearkened not unto the voice
of their father, because Jehovah would slay them.
And the child, Samuel, grew on, and was in favour
both with Jehovah, and also with men," happy in
sharing (however feeble the copy) the testimony borne
to Jesus Himself.

As to the sons of Eli, they are an example of that
which but too often happens. How frequently, alas !
do we see that, when the judgment of God is on the
point of breaking forth, people are unconscious of it
(their moral perception being darkened by the evil).
The eyes of God are elsewhere, as well as the spiritual
discernment which He gives to His own, as was the
case here with Samuel. Nevertheless God warns Eli
by means of a man of God. His judgment on the
priestly family and on the priesthood is pronounced
before Jehovah reveals Himself to Samuel.

This judgment announces the change in the order of
divine government, which was to take place through
the setting up of a king, an anointed one (a Christ),
and through the consequent position of the priesthood,
as we have already remarked. (Ver. 35.) " And I will
raise me up a faithful priest, that shall do according to
that which is in mine heart and in my mind ; and I
will build him a sure house, and he shall walk before
VOL. L IL E E

418 THE BOOKS OF THE BIBLE.

mine anointed* for ever." Such, I apprehend, will be
millennial order.

In chapter iii. God reveals himself to Samuel ; and
he is known to be a prophet of Jehovah from Dan
even to Beersheba.

Eli, judged for having loved his sons more than
Jehovah, comforts our hearts nevertheless by his sub-
mission. If he failed in the energy of faithfulness, he
was yet true in heart to Jehovah, and his personal
piety is the more conspicuous in the devotedness to
God's glory which he manifests in these circumstances,
finding his death in the Ichabod of His people.

Sad and affecting history of the effect of God's
righteous judgment upon one whose heart was set
upon His glory in His people, but who had not had
firmness enough to prevent the people, and even his
own sons, from dishonouring Jehovah Himself in the
priestly service !

Here begins the display of the means which God
employs in His sovereignty to be in relationship with
His people, when the ordinary relations He had esta-
blished are interrupted.

In chapter iv. the enemies of God and of His people
display their strength ; the Philistines put themselves
in array against Israel. God, in overruling providence,
makes all things concur to bring about the purposed
result.

We shall do well to pause a moment here ; for the
Philistines are of considerable importance, on account
of the part they take in this history, as the power of
the enemy. They appear to me to represent the
power of the enemy acting within the circle of God s
people. They were in the territory of the Israelites —
within the land, and even en this side of the Jordan.

* Joshua, on the contrary, went in and ont under the direo-
Hon of Eleazar, who inquired of God.

I SAMUEL. 419

They were not, like the Egyptians or Assyrians,
enemies from without. Habitually hostile to Israel,
to those who by God's appointment should have pos-
sessed the land of promise — so much the more danger-
ous from being always at hand, and claiming posses-
sion of the country, the Philistines set before us in
type the power of the enemy acting from within. I
do not mean the flesh, but the enemy within the pale
of the professing church, acting of course through in-
struments, the oppressor of God's true people to whom
the promises belong.

Israel, corrupt in all their ways, and daring in their
ways with God, because they had forgotten His
majesty and His holiness, seek to identify Jehovah*
with them in their unfaithful condition, as He had
been in their original state, instead of coming before
Him to learn why He had forsaken His people. God
will neither acknowledge nor succour them. On the
contrary, the ark of the covenant, the sign and the
seat of His relationship with the people, is taken. His
throne is no longer in the midst of the people; His
tabernacle is empty ; all ordered relationship is inter-
rupted. Where can they ofler sacrifice ? where draw
nigh to Jehovah their God ! Eli, the priest, dies ; and
his pious daughter-in-law, overwhelmed by these dis-
astrous tidings, pronounces the funeral oration of the
unhappy people in the name she bestows on that
which could no longer be her joy. The fruit of her
womb bears but this impress of her people's calamity ;
it is only Ichabod in her sight.

What a blessing to have had through grace the song
of Hannah already given by the Spirit to sustain the
faith and hope of the people ! All outward connec-
tion is broken ; but God upholds His own majesty ;

* Observe the contrast between this case and that of Achau,
although there was sin in the latter. The sin was confessed and
judged in detail, although the people were chastised.

in., IV.

420 THE BOOKS OF THE BIBLE.

and if unfaithful Israel had not been able to with-
stand the worshippers of idols, the God whom Israel
had forsaken vindicates His glory, and proves, even in
the heart of their temple, that those idols are but
vanity.

The Philistines are obliged to acknowledge the
power of the God of Israel, whom Israel could not
glorify. His judgments suggested a means to theii
natural conscience which, while proving that the
influence of the almighty power of God is felt even
by creatures devoid of intelligence, causing them to
act against their strongest instincts, manifests also
that it was indeed Jehovah, the Omnipotent God, who
had inflicted the chastisement under which they were
sufiering.

God maintains His majesty even in the midst of
Israel. He is no longer among them securing their
promised blessings. His ark, exposed through their
unfaithfulness to the unworthy treatment of the
Philistines and of the inquisitive, becomes (as the
token of God's presence) the occasion of judg-
ment inflicted on the temerity of those who dared
to look within it, forgetful of His divine majesty
who made it His throne and kept His testimony
therein.

But how often the absence of God causes His
value to be felt, whose presence had not been ap-
preciated !

Israel, still deprived of Jehovah's presence and
glory, laments after Him. Let us remark here that
God could not remain among the Philistines. Unfaith-
fulness might subject His people to their enemies,
although God was there. But, left (so to say) to Him-
self, His presence judged the false gods. Association
was impossible ; the Philistines desire Him not. You
cannot glory in a victory over One who, when cap-
tured, is your destroyer. The Philistines get rid of Him.

I SAMUEL. 421

Never can the children of Satan endure the presence
of the true God.

Moreover the heart of God is not alienated from
His people. He finds His way back to the people of
His choice in a sovereign manner, which proves Him
to be the God of all creation. But, as we have seen,
He asserts His majesty. More than fifty thousand
men pay the penalty of their impious temerity. God
returns; but still it needs that He open a way for
Himself after His own purposes and dealings, accord-
ing to which He re-establishes His relationship with
the people. Thus Samuel appears again on the scene
when, the ark having abode in Kirjath-jearim twenty
years (chap, vii.), Israel laments after Jehovah. The
ark is not put back in its place, nor is the original
order restored.

Samuel begins to act, by his testimony, upon the
conscience of the people, and to put away that which
weakened them by dishonouring God. He tells them
that, if they will turn to Jehovah with all their heart,
they must put away the strange gods, and serve Jeho-
vah alone. A mingled worship was intolerable. Then
would Jehovah deliver them. The prophet Samuel is
now the meeting-point between the people and God.
God now acknowledges him alone.

The ark is not found again in its place until the
king chosen of God is established on the throne ; it is
only placed entirely in God's order when the son of
David rules in peace and in strength at Jerusalem.*
It is consulted once (1 Sam. xiv. 18, 19), but its
presence is without effect and without power. It
exists, but in connection with those in whom faith
and integrity were no longer found, so that nothing
resulted from it. It the rather proved that God

* Compare Psalms Ixxviii. 60, 61 ; cxxxii. The ark is in con-
nection with Sion, the seat of kingly grace. Solomon only, as
the man of peace, could build the house.
V.-VII.

422 THE BOOKS OF THE BIBLE.

was elsewhere, or at least that He wrought else-
where.

But we will pursue the history. At Samuel's call
the strange gods are put away. The people gather
around him, that he may pray for them. They offer no
sacrifice ; they draw water and pour it out upon the
ground in token of repentance (see 2 Sam. xiv. 14) ;
they fast and confess their sin. Samuel judges them
there.

But if Israel assembles, even for humiliation, the
enemy at once bestirs himself in opposition ; he will
tolerate no act which places the people of God in a
position which recognises Him as God.

The Israelites are alarmed, and have recourse to
Samuel's intercession. Samuel offers a sacrifice,* token
of entire surrender of self to the Lord, and of the
people's relationship with Him; but it is not before
the ark. He entreats Jehovah, his prayer is heard,
and the Philistines are smitten before Israel. And it
was not an exceptional case, although they lost nothing
of their formidable character, or of their hatred for
Israel. Samuel brings down God's blessing upon the
people, and the hand of Jehovah was against the
Philistines all the days of Samuel.

The cities of Israel were restored. There was peace
between Israel and the Amorites. Samuel judged
Israel at Ramah and built an altar there. All this is
an exceptional and extraordinary position for Israel, in
which they depended entirely on Samuel, who, while
living himself as a patriarch, as though there were no
tabernacle, becomes, through his own relationship with
God, by faith, the support and upholder of the people,
who in fact had no other.

* That is to say, a burnt- offering. This is remarkable. It
was not sacrifice for sin, but sacrifice which recognised the
relationship existing between the people and God. Christ
only, as we have seen elsewhere, is the true burnt-offering.

I SAMUEL. 423

But faith is not transmitted by succession. Samuel
could not make prophets of his sons. They were no
better as judges than Eli's sons had been as priests,
and the people had no faith themselves to lean im-
mediately upon God. They ask to be made like unto
the nations.

" Make us now a king," said they to Samuel. Where
was Jehovah ? For Israel, nowhere. But it was evil
in the eyes of Samuel, and he prayed unto Jehovah.
While acknowledging that the people had, as usual,
rejected Him, God commands Samuel to hearken unto
their voice. Samuel warns them according to God's
testimony, and sets before them all the inexpediency
and consequences of such a step ; but the people will
not hearken unto him. God brings to the prophet,
through providential circumstances, the man whom He
had chosen to satisfy the carnal wishes of the people.
In all this He judges the people and their king. (" He
gave them a king in his anger, and took him away in
his wrath.") But He remembers His people. He does
not forsake them. He acts by Saul on their behalf,
while shewing them their unfaithfulness, and after-
wards in cutting off the disobedient king. Beauty and
height of stature distinguished the son of Kish. But
in the signs that Samuel gave him, when he had
anointed him, there was a meaning which should have
carried his thoughts beyond himself.

How often there is a meaning, a language, perfectly
intelligible to one who has ears to hear, but which es-
capes us, because our gross and hardened heart has no
spiritual intelligence or discernment ! And yet all our
future hangs upon it. God has shewn our incapacity
for the blessing it involved. Nevertheless the means
were not wanting.

Although the significance of this circumstance was
less evident than that of the other signs, yet Rachel's
sepulchre should have reminded Saul, the son and heir

VII.-X.

424 THE BOOKS OF THE BIBLE.

according to the flesh of the one who was born there,
that the son of the mother's sorrow was the son of the
father's right hand. (Gen. xxxv. 18.)

Now God had not abandoned Israel ; faith was still
there ; men were going up to God. There were some in
Israel who remembered the God of Bethel, who had re-
vealed Himself to Jacob when he fled,* and who in
His faithfulness had brought him back in peace ; and
God gave Saul favour in their eyes. The servants of
the God of Bethel salute him and strengthen him on
his way. But the hill of God was possessed by the
garrison of the Philistines — another circumstance
which, by its significance, should have gone to the
heart of a faithful Israelite who desired the glory of
God and the good of His people. But the sign which
accompanied it made it much more forcible; for the
Spirit of Jehovah came upon Saul in this place, and
he was turned into another man, called therefore to
" do as occasion served him, for God was with him."
(Chap. X. 7.)t

It often happens, that faith sets forth clearly what
should be done, while the heart, waxen fat and unfaith-
ful, does not see it at all.

And what do these signs mean ? There are those in
Israel who remember the God of Bethel, and who seek
Him — upright and prepared hearts, who know Him as
the resource of faith. But the hill of God, the public
seat of His strength, is in the enemy's hands. Still, if
this be so, the Spirit of God is upon the man who

* The God who had said to him in the day of his trouble,
■when driven out from before his enemy, that He would not
forsake him.

t Accordingly it was the Spirit of prophecy, the Spirit which
acted in blessing, which indicated the presence of God, and that
to which Saul should have recourse, even though (yea, because)
the hill of God, the pubUc seat of His authority in Israel, was
in the hands of the enemies of the true people of God. This
scene pictured the whole state of Israel.

I SAMUEL. 425

takes cognisance of it, and it is at this very hill that
the Spirit comes upon him. The name of God is also
significative here. It is Ood abstractedly — God the
Creator: God Himself is in question. The Spirit of
Jehovah comes upon Saul, because He resumes there
the course of His relations with Israel.

But Samuel is still the only one whom God recog-
nises as the link between Himself and the people. It
is when Saul has had to do with Samuel, that he is
another man. He must wait for Samuel, that he may
know what to do, and that blessing may rest upon
him. He must thus acknowledge that blessing is con-
nected with the prophet, and not act without him ; he
must wait for him with perfect patience (seven days),
a patience which, submitting to God's testimony, will
not seek for blessing apart from His ways.

Here also we see in the Philistines the enemies who
put faith to the proof. We have often enemies over
whom we gain an easy victory, and on whose account
we are considered spiritual, yet they are not such as
(on God's part, and it may also be said on their own
part) put faith to the proof. With these patience
must have her perfect work. And the Philistines
held this place with respect to Saul. It was all well
that the people should be delivered from their other
enemies ; but they were not the ones which were a
snare to them, and which manifested the power of the
enemy in the very midst of Israel and the promises.

Do spiritual powers rule over us in the assembly, in
the place where the promises of God should be ful-
filled ? And what power do we see to overthrow the
power of evil and spiritual wickedness within the
borders of the professing church ?

It was from the Philistines that Saul should have
delivered the people of God. (See chap. ix. 16.) The
hill of God was in the Philistines' hands. (See also
chap. xiv. 52.) If Saul had waited for Samuel, he

X., XI.

426 THE BOOKS OF THE BIBLE.

would have declared unto him all that he should do.
Now we shall see that, two years later, Saul is put to
the proof as to this in the presence of the Philistines ;
and whatever may have been the delay, the thing had
not been altered; all the intermediate success should
have increased his faith and strengthened him in
obedience.

Samuel calls the people together at Mizpeh. There
he sets before them their foolishness in rejecting the
God of their salvation. But he proceeds to the choice
of a king; according to the command of God. God
meets the wishes of the people. If the flesh could
have glorified God, nothing was wanting to induce
them to trust in Him. God adapts Himself to them in
outward things; and further, as we know, had the
people followed Jehovah, Jehovah would not have
forsaken them. (Chap. xii. 20-25.)

And now that God has set up a king, those who
will not own him are "men of Belial." The people
however scarcely see God in it at all : they only recog-
nise Him in those things which the flesh can perceive,
such as the beauty of the king and the success of his
arms, that is to say, the things in which God suits
Himself to nature, and in which He grants blessing, in
order that He may be known and trusted. In this
they rejoice, but they go no farther. Faith is not of
nature.

As yet all goes well with Saul ; he does not take
vengeance on those who oppose him. Before his faith
is tried, his natural character would gain him favour
with men. And now, in those things which have given
rise to the carnal movement that led the people to
desire a king, all apparently prospers to their wish.
The Ammonites are so thoroughly defeated, that two
of them are not left together. Here also Saul acts
with prudence and generosity. He does not allow the
people's desire for vengeance to be carried out. He

I SAMUEL. 4£7

owns the Lord in the blessing granted to the people.
In truth God was with them, granting to the flesh all
the means and helps necessary for walking with Him,
had the thing been possible. Samuel is there on God's
part, and supports by his authority the king whom
God has set up. At Samuel's invitation the people
assemble at Gilgal (a place memorable for the blessing
of the people and their association with Jehovah, the
flesh being judged, on entering the land), to renew the
kingdom there, and again to recognise a throne whose
authority had just been confirmed by successful efforts
for the deliverance of God's people. Peace-ofierings
and great rejoicing make the ceremony more im-
posing.

Samuel (chap, xii.) receives the people's testimony
to his fidelity. He sets before them the ways of God
towards them, their ingratitude and foolishness in
having asked for a king and rejected God. Neverthe-
less, while giving a sign from God which added the
weight of God's own testimony to his words, he
declares to the people that, if henceforth they would
obey Jehovah, both the king and the people should
continue to follow Jehovah (that is, they would walk
under His blessing and guidance) ; but if not, Jehovah
would be against them. For Jehovah would not
forsake them, and he himself (Samuel) would as-
suredly not cease to pray for them, and would teach
them the good and the right way: that is to say, he
places the people, as to their public conduct, in the
position they had chosen, and set them under their
own responsibility before Jehovah ; but at the same
time, full of love to them as the people of God, their
rejection of himself does not for a moment suggest
the thought to him of giving up his intercession or
his testimony for their welfare. Beautiful picture of
a heart near the Lord, which, in forgetfulness of self,
can love His people as its own ! To fail in this would

XII.

428 THE BOOKS OF THE BIBLE.

have been to sin against the Lord. (Compare 2 Cor,
xii. 15.)

Here then is Saul established in his place, and his
authority confirmed by the blessing of God. Samuel
retires, confining himself to his prophetic office, and
Saul is now called to prove himself faithful and
obedient in his present position, surrounded by all the
advantages which the blessing of God and the solemn
act of His prophet could confer upon him.

Let us now recapitulate the history we have been
examining.

Israel, unfaithful, no longer maintain their relation-
ship with God under priesthood. The ark is taken,
the priest dies, and Ichabod is written on the condition
of the people. God raises up a prophet, who becomes
the means of communication between Himself and the
people ; but, threatened by the Ammonites, the people
at length demand a king. God grants their request,
testifying at the same time His displeasure, since He
Himself was their King. The Spirit of prophecy con-
tinues nevertheless to be the channel of divine com-
munication to the people. Signs, which indicate the
state of the people, are given to Saul, the elected and
anointed king: first of all, some faithful ones who
own the God of Bethel — that is to say, the faithful God
of Jacob, who had promised not to leave him till He
had performed all that He had promised him; and,
next, the hill of God — the seat of authority among the
people — in possession of the Philistines, the power of
the enemy in the land of promise.

The spirit of prophecy comes upon Saul, shewing
him where God was amid these circumstances ; and
Samuel tells him to wait for him at Gilgal. Mean-
time, as we have seen, he is strengthened by the
blessing of God upon his undertakings.

Saul reigns two years. He then selects three
thousand men: two thousand are with him, and one

I SAMUEL. 429

with Jonathan. Jonathan, a man of faith, acts with
energy against the enemies of God's people, and smites
the Philistines ; but the energy of faith, acting (as it
always does) in the very stronghold of the enemy,
naturally provokes their hostility. The Philistines
hear of it : Saul is roused to action, and calls together,
not Israel, but the " Hebrews."

Let us remark here that there is faith in Jonathan.
The flesh, placed in the position of leader to God's
people, follows indeed the impulse given by faith, but
does not possess it ; and the word Hebrews, the name
by which a Philistine would have called the people,
indicates that Saul relied on the gathering of the
nation as a constituted body, and understood no better
than a Philistine would have done the relation between
a chosen people and God. And this is the position set
before us in the history of Saul, It is not premedi-
tated opposition to God, but the flesh set in a place of
testimony and used in accomplishing God's work. We
see in it a person linked with the interests of God's
true people, doing the work of God according to the
people's idea of their need — a true idea as to their
actual need ; but he is one who seeks his resources in
the energy of man, an energy to which God does not
refuse His aid when there is obedience to His will, for
He loves His people ; but which in principle, in moral
and inward motive, can never of itself go beyond the
flesh from which it springs. In the midst of all this
faith can act, and act sincerely, and this is Jonathan's
case. God will bless this faith, and He always does
so, because it owns Him ; and in this instance (and it
is His gift) because it sincerely seeks the good of God's
people.

All this is, in principle, a kind of picture of the
professing church, which in this point of view antici-
pates the true reign of Christ, and in this position
even fails in her faithfulness to God. True faith, in

xnL

430 THE BOOKS OF THE BIBLE.

the midst of such a system, never rises so high as the
glory o£ the coming One, the true rejected David, but
it loves Him and cleaves to Him. If the church is
merely professing, she persecutes Christ ; but that in
her which acts by faith loves and owns Him, even
when He is hunted like a partridge on the mountains.

Jonathan having thus in faith attacked the Phili-
stines, Saul, who ostensibly leads the people before
God, is put to the proof. Will he shew himself
competent ? Will he remember the true principle on
which the blessing of the people rests ? Will he act
as a royal priest, or will he acknowledge the prophet
to be the true link of faith between the people and
God — a link the importance and necessity of which
he ought to have recognised, since he owed to it his
present place and power, and it had proved to him
its own mission and prophetic authority by esta-
blishing his ? When the critical moment arrives,
Saul fails.

It is worth while to retrace here the tokens of the
unbelief of the flesh.

The Philistines are smitten. The nation, active and
energetic, hear of it ; nothing could be more natural.
Saul has but the same resource — no call upon God, no
cry to Jehovah, the God of Israel ; Samuel does not
occur to his faith, although he remembers what
Samuel had told him. If the Philistines have heard,
the Hebrews must hear also. Israel fears ; God gives
no answer to unbelief when the trial of faith is His
object. Saul calls the people after him to Gilgal, but
they were soon scattered from him at the report of the
Philistines having gathered together. Saul is at
Gilgal, and Samuel comes again into his mind. It
was no longer as when the kingdom had been re-
newed. The circumstances naturally suggested Samuel
as a resource. Saul tarries seven days for him accord-
ing to his word. He waits for him long enough to

I SAMUEL. 431

satisfy the exigence of conscience. Nature can go
a long way on this principle ; but it has not that sense
of its own weakness, and that all depends on God,
which makes it wait on God, as the alone resource and
worker. Then, as the people once brought the ark
into the camp, he offers the burnt-offering. But, if he
had had confidence in God, he would have understood
that, whatever might be the result, he should wait for
Him ; that it was useless to do anything without Him,
and that he ran no risk in waiting for Him. A faith-
ful God could not fail him. He had thought of
Samuel, and of his having told him to wait, so that
he was without excuse; he remembered that the
guidance and blessing of God were found with the
prophet. But he looks at circumstances ; the people
are scattered, and Saul seeks to bring God in by an
act of devotion without faith. It was the decisive
moment ; God would have confirmed his kingdom over
Israel, would have established his dynasty. But now
He had made choice of another.

Observe here, that it is not through being defeated
by the Philistines that Saul loses the throne. The
fault was between himself and God. The Philistines
do not attack him. It is enough for Satan if he suc-
ceeds in frightening us away from the pure and simple
path of faith. Samuel departs after having made
known to Saul the mind of God. The Philistines pil-
lage the land, which is defenceless. The people more-
over had neither sword nor spear.

What a picture of the state of God's people ! How
often we find that those who profess to be the chil-
dren of God, to be of the truth, and heirs of the
promises, are unarmed before the enemies who despoil
them!

But faith in God is always blest; and if God has
shewn the effect of unbelief, He also shews its folly,
since wherever faith is found, there all His strength is
XIII.

432 THE BOOKS OF THE BIBLE.

displayed ; and then it is the enemy who is defence-
less. Jonathan makes up his mind to attack the
Philistines in the energy which he derives from faith
in God ; and if imbelief is manifest in Saul, the beauty
of faith is exhibited in his son.

The difficulties are not lessened. The Philistines are
in garrison, and their camp situated in a place of un-
usually difficult access, a narrow pathway up perpen-
dicular rocks being the only means of approach. The
Philistines were there in great number, and well
armed. But it is hard for faith to endure the oppres-
sion of God's people by the enemy, and the dishonour
thus done to God Himself. Jonathan endures it not.
Where does he seek for strength ? His thoughts are
simple. The Philistines are uncircumcised ; they have
not the help of the God of Israel. "There is no
restraint to Jehovah to save by many or by few ;" and
this is the thought of Jonathan's faith, that fair flower
which God caused to blossom in the wilderness of
Israel at this sorrowful moment. He does not think
about himself. Jehovah, says he, has delivered them
up to Israel. He trusts in God, and in His unfailing
faithfulness towards His people: his heart rests in
this,* and he does not imagine for an instant that God
is not with His people, whatever their condition may
be. This characterises faith. It not only acknow-
ledges that God is great, but it recognises the indis-
soluble bond (indissoluble because it is of God) between
God and His people. The consequence is, that faith
forgets circumstances, or rather nullifies them. God is
with His people. He is not with their enemies. .Ail
the rest is but an opportunity of proving the real
dependence of faith. Thus, there is no boasting in
Jonathan ; his expectation is from God. He goes out

* See the same proofs of faith in David, when he went out
against, (xoliath.

1 SAMUEL. 4o3

and meets the Philistines. He is there a witness for
God. If they are bold enough to come down, he will
wait for them and not create difficulties for himself,
but he will not turn away from those which meet him
in his path. The indolent and at the same time foolish
and imprudent confidence of the enemy is but a sign
^ o Jonathan that Jehovah has delivered them up. Had
they come down, they would have lost their advantage ;
in bidding him come up, they set aside the insurmount-
able difficulty of access to the camp. Happy in having
a faithful companion in his work of faith, Jonathan
seeks no other assistance. He does not talk of the
Hebrews ; but he says, " Jehovah has delivered them
up into the hand of Israel." He climbs the rock with
his armour-bearer. And in truth Jehovah was with
him ; the Philistines faU before Jonathan, and his
armour-bearer slays after him. But while honouring
the arm which faith had strengthened, God manifests
Himself. The dread of God took hold of the Phili-
stines, and everything trembles before the man whom
laith (God's precious gift) had led into action.

Faith acts of itself. Saul is obliged to number the
^eople to find out who is absent. Alas ! we are entering
into the sad history of unbelief. Saul endeavours to
obtain some directions from the ark, whilst elsewhere
God was triumphing over the enemy without Israel.
The tumult of their defeat continues to increase ; and
unbelief, which never knows what to do, tells then
the priest to withdraw his hand. The king and the
priest were not the link between God and the people.
There was neither the people's faith in God without a
king, nor the king whom God Himself had given.

Here again, instead of Israel (whom Jonathan alone
recognised), we find those whom even the Spirit of God
calls Hebrews* who, although they were " of the foun-

* This is the more remarkable, because the Spirit calls those
who -were with Saul and Jonathan Israelites. This gives special
VOL. L XIV F F

434 THE BOOKS OF THE BIBLE.

tain of Jacob," are among the Philistines, content to be
at ease among the enemies of God.

Now that the victory is gained, all are glad to share
the triumph and pursue the Philistines.

And poor Saul, what does he do ? Never can un-
belief— however good its intentions in joining the
work of faith — do anything except spoil it. Saul
speaks of avenging himself on his enemies. Jehovah
is not in his thoughts; he thinks of himself, and
hinders the pursuit by his carnal and selfish zeal. May
God preserve us from the guidance and help of un-
belief in the work of faitli ! God Himself can succour
us through every means ; but when man mixes himself
up with the work, he does but spoil it, even when
seeking to bring in strength.

Saul, at the moment of such blessing, is zealous to
maintain the idea of honouring Jehovah's ordinances,
as he sought to do previously in asking His counsel at
the ark, making much of His name, as though the
victory had been due to him, and it was only some
hidden sin which prevented his obtaining an answer
from God. He had nearly put Jonathan to death,
through whom God had wrought. He would disco vei-
the sin by bringing in God, who acts indeed, but only
to make manifest the folly of the poor king.

Observe that faith in full energy can thankfully
avail itself of the refreshment which God sets before
ib in its toilsome course, whilst the carnal zeal of that
A/hich is but an imitation of faith, and which never
rots with God, makes a duty of refusing it. All thjit
hiaul can do, when he takes the lead, is to prevent their
1 caping the entire fruit of the victory. His interven-

force to the word " Hebrews," wherever it is found. God does
not refuse the name of Israelite to the most timorous of the
people (chap. xiii. G), but He refuses it to those who join the
Piiilistines. The idea was lost of the connection between the
pjople and God. It was a nation Hke any other.

I SAMUEL. 435

tion could only spoil the work of others ; he has no
faith to perform one himself.

Nevertheless God has pity on Israel, and keeps
their enemies in check by means of Saul ; for although
unbelieving, he had not yet turned his hatred against
God's elect. He was not yet forsaken of Jehovah.

But this painful and solemn moment is at hand.
Meanwhile he strengthens himself. There was con-
stant war with the Philistines ; but Saul, warlike as
he was, could not overcome them, as David or even
Samuel did. He sought carnal means amongst his
fellows to attain his object.

Observe here with what frightful rapidity, and how
even at once, the enemy gains the upper hand when we
are not walking in the ways of God. (Compare vii. 12,
14, and xiii. 16-23.)

Observe also that all the forms of piety and of
Jewish religion are with Saul ; " Jehovah's priest in
Shiloh (chap. xiv. 3), wearing an ephod," and the ark.
(Ver. 18.) He consults with the priest. He prevents
their eating flesh with blood. He builds an altar. The
priest consults God ; and, God giving no answer, Saul
is ready to slay Jonathan as guilty, because he had
eaten in spite of the oath.

Observe, at the same time, that it is the first altar
Saul had built ; that the priest is of the family which
God had condemned. He builds his altar when re-
jiicted, and after the outward blessing which God had
given, and which he attributes to himself, although he
had only spoilt it.

On the other hand Jonathan's faith acts without
taking counsel of flesh and blood: as the people said
(chap. xiv. 45), he wrought loith God. The people did
not know that he was absent. Happy Jonathan ! faith
had led him so far in advance that he did not even
hear the senseless curse which his father invoked on
whoever tasted food. The folly of another's unbelief

XIV.

436 THE BOOKS OF THE BIBLE.

did not reach him. He was at liberty, as he went
along, to avail himself of the kindness of his God
with joy and thanksgiving, and he pursued his course
refreshed and encouraged — happy walk of simplicity
which acts with God !

The consideration of these two chapters is very in-
structive, as setting before us the contrast between the
walk of faith and that of the flesh, in the position
which the latter takes, by virtue of its profession, in
the work of God. It was the first time that Saul
had faced the enemy on whose account God raised
him up.

Nevertheless Saul is put to a final proof. Jehovah,
by the mouth of Samuel, sends him to smite Amalek,
and utterly destroy them and all that belonged to
them. They were the cruel and determined enemies
of God's people. (Deut. xxv. 17-19.) They had been
chief among the nations, their name and their pride
were everywhere known (Num. xxiv. 7, 20) ; but it
was a nation doomed of God.

God now entrusts Saul with the fulfilment of Deu-
teronomy xxv. 19. In this case all Israel accompanied
him without fear. These were not the enemies from
within who were daily wearing away their strength
and courage. The victory is complete. The only
question now is that of faithfulness to God, and of
preferring His glory to self-interest. But Saul fears
the people. The Spirit of God says ''Saul and the
people ;" Saul says " the people ;" and that it was for
God they spared. But our excuses, even when true,
only condemn us. Saul, not having faith, not looking
to God, fears the people more than God. What a slave
is the unbeliever! If not the slave of the enemy,
he is that of the people whom he appears to govern.
Saul, unfaithful to God in the midst of the people,
and surrounded by blessings from Jehovah, is at length
deprived of the kingdom.

I

I SAMUEL. 437

No humiliation, no brokenness of heart — he con-
fesses his sin, hoping to avoid its punishment ; but,
unable to escape it, he entreats Samuel to honour him
in spite of it. Samuel does so and then forsakes him.
Everything changes now, and David appears on the
scene. It is well to remark, that the connected history
of Saul's reign closes with the end of chapter xiv.

Chapter xv. is given as a separate history on account
of the importance of its contents — the definite rejec-
tion of Saul, a rejection which introduces David.

In chapter xvi. Samuel is sent of Jehovah to anoint
this His chosen one. AU glorying in the flesh and its
birthright are here set aside; and the youngest, de-
spised and forgotten of all, who kept the sheep, is
chosen of God ; " for Jehovah seeth not as man seeth."
Samuel, taught of God, hesitates not in his decision,
and can accept none of the seven who are at home.
"Are here all thy children?" At length he anoints
David, brought in from the field.

But God does not set David at once in the height of
power, as He did in the case of Saul. He must make
his way by grace and faith through all kinds of diffi-
culties ; and, although filled with the Holy Spirit, he
must act in the presence of a power devoid of the
Spirit, and which God has not yet set aside. He must
be subject and be humbled, he must feel his entire
dependence on God, that God is sufficient in all
circumstances; and his faith must be developed by
trial in which God is felt to be all. Beautiful type* of
One who, without sin, journeyed through far more
painful circumstances ! and not only a type, but at the
same time a vessel prepared by God for the Holy
Spirit, who could fill him with sentiments which,
while describing so touchingly the sufferings of Christ
Himself and His sympathy with His people, exhibit,
to those who were to tread in weakness the same path
as Himself, their resource in God. For one cannot

XV., XVI.

438 THE BOOKS OF THE BIBLE.

doubt that the trials of David gave rise to the greater
part of those beautiful psalms, which, depicting the
circumstances, the trials, and the complaints of the
remnant of Israel in the last days, as well as of Christ
Himself (who, in Spirit, has identified Himself with
them, and has undertaken their cause), have thus
furnished so many other burdened souls with the
expression and the relief of their sorrows ; an<l
although their interpretation cf these psalms may
have been incorrect, yet their hearts were not mis-
taken.*

We will return to our history.

The Spirit of Jehovah came upon David and for-
sook Saul, who, at the same time, is troubled by an
evil spirit. The providence of God brings in David
by means of one of Saul's servants who knew him,
and presents him to Saul. Saul loves him, and keeps
him in his presence; he becomes his armour-bearer, and
he plays on a harp when the evil spirit troubles Saul.
David, in God's sight, is the anointed king, but he
must suffer before he reigns, however great his energy
may be.

The Philistines, that type of the enemy's power,
present themselves again with their champion at their
head, against whom no one dares to fight. David had
returned home, and was living in the simplicity of his
usual life.

Although that which precedes gives the general idea
of *the position in which he had been placed, it appears
that David had not remained long with the king.

* This unintelligent use of the Psalms, however, has tended to
keep pious souls down below their privileges as Christians. A
child's place with the Father is never found in any of the
Psalms, nor the spiritual feelings generated by the conscious-
ness of the relationship. The word may be used as a
comparison, but the relationship is never recognised, and could
not be.

I SAMUEL. 4SU

(Chap. xvii. 15.) His father sends him to see his

brothers, who are in Saul's army. There he sees tht?
Philistine who defied the armies of Israel. Jonatlia;i
does not appear here. There is but one who can
desti\>y this champion, who centres in his own person
all the energy of evil. David's faith sees no difficulty
in it because he sees God, and in the enemy an enemy
of God without strength. He was but one of the
*' uncircuoncised ;" the rest matters little. In the pei -
formance of his ordinary duties David had already
met with difficulties too great for a full-grown man ;
yet, although a mere youth, he had overcome them for
a very simple reason — " Jehovah delivered." He had
not boasted of this (it was the fulfilment of his duty);
but he had learnt in it the strength and faithfulness
of Jehovah. And this experience is now repeated.
Man's armour is rejected; faith knows it not. God
will perform the work by the most simple means.

David declares wherein his strength consists. "I
come to thee in the name of Jehovah of hosts." He
then identifies liimself with the people of God. " All
the earth shall know that there is a God in Israel."
Remark how the simplicity of faith rises to the con-
sciousness of power and its effects in the hands
of God. (Chap. xvii. 46.) So ever when God leads the
heart.

The stone which sinks into the forehead of Goliath
deprives him of strength and of life. David cuis
off the head of Goliath with his own sword, like
Him who by death destroyed him that had the power
of death.

The whole army of Israel profits by David's
triumph. Saul, who had forgotten him, will not
suflfer him to go away. Alas ! the flesh, and even the
flesh in rebellion, can love Jehovah's elect on ac-
count of his kindness and the relief he ministers ; but
it knows him not. When he is doing Jehovah's work,
XVL, XVII.

440 THE BOOKS OF THE BIBLE.

he is as much a stranger to Saul as if they had never
met.

But when Christ makes Himself known, the rem-
nant (which Jonathan represented) loves Him as his
own soul, and this beloved one becomes the object of
his whole affection. This does not however, in its
bearing, go beyond the personal reign of Christ.
Jonatlian represents the remnant which has loved Him
in humiliation. As to this world, it is so always ; there
is a remnant who love Christ, and desire His kingdom,
although it will put an end to the economy in which
they stand. Of the assembly, properly so called, there
is nothing here. It is a remnant who desire the
coming of Christ. Saul, who sought his own glory
and endeavoured to uphold his house by carnal means,
seeks the death of him who is to come and establish
the kingdom. So the Jews with Christ.

The faith of David had rather a different character
from that of Jonathan, although both conquered the
Philistines. Jonathan is not deterred by difficulties:
he sees the God of Israel and does the work of God
which Saul neglects. It is the true and energetic
faith of God's people. But David, the king — secretly
so indeed, but chosen and anointed — meets face to face
the great enemy of his people in all his might, the
mere sight of whom dismayed the people, who fled
before him.

That which distinguishes the faith of Jonathan most
touchingly is his attachment to one who (to judge
after the manner of men, as Saul did) eclipses his
glory. But Jonathan is absorbed by his affection for
the one whom God has chosen. He sees in him the
true head of Israel — worthy to be so — who, however
despised at the present moment, must prosper and
reign as of God. It was also David's qualities which
gained his affection. It was a personal attachment.
He could appreciate David, and he forgot his own

I SAMUEL. 441

interests in thinking of him. The voice and the
words of David sink deep into his heart, and bind
him to the king whom God has chosen, while un-
known, and in spite of everything. Saul, the pro-
fessed head of the people, jealous of any one who
might displace either himself or his descendants, is at
enmity with David and forsaken of God; he is the
instrument of the enemy against Jehovah's anointed.
At length he falls by the more direct and open power
of the enemy of God's people. Sorrowful end of that
which had been a vessel of blessing and an instrument
in the work of God, although but in a carnal way.

God causes David's true glory to outshine the
official importance of Saul. The victories of the
former are sung in such a manner as to excite the
king's jealousy.

We will now briefly trace the features of David's
faith in these new circumstances. Never does he lift
his hand against Saul ; he serves him obediently, he
does his duty, and patiently bears the jealousy and
malice which pursue him.

Poor Saul ! troubled by the evil spirit, David plays
on the harp to soothe him, and Saul seeks to slay him.
David escapes. Saul fears him ; for the God by whom
he is himself forsaken is with David. He employs
him at a distance from himself, but where he is more
than ever in the view of the people. God always
carries out His purposes in spite of all the carnal
precautions of man. David is prudent. He has the
wisdom of God, who is with him in all his ways.
Energetic and unpretending, always successful, he is
beloved by all Israel and Judah, before whom he
goes in and out with all the strength and superiority
of faith.

Saul seeks to turn all this to his own account ; ap-
parently he honours David, but he only does so in
order to expose him to the enemy and get rid of him.

XVIII.

442 THE BOOKS OF THE BIBLE.

David abides in his lowliness, and Merab is given to
another. Michal affords Saul a more specious oppor-
tunity. As he was only required to destroy the power
of the enemies of God's people, David accepts Saul's
proposal and succeeds. Saul perceives more and more
that Jehovah is with David, and becomes still more
afraid of hiin : sad development of a sad state of soul !
Yet Saul was not deficient in fine points of natural
character, which manifested themselves at times in
better feelings. But God was not in them. (Chap,
xix.) Jonathan's intercession has power over his
father, and for a time all is well. But Saul, being
forsaken of God, cannot bear that He should be with
David. War breaks out ; and David, God's own instru-
ment in what He does for His people, defeats the
Philistines, and drives them away.

It will be observed here, that it is the Philistines
\vho are there, through whom the power of faith is in
question. It is with them that the battle of God and
of faith is fought, that David always succeeded, and
that Saul failed.

Saul is again troubled ; aiid David, who seeks to re-
fresh him, narrowly avoids being slain. He makes his
escape and goes away to Samuel. Remark here how
the grief, which egotism and self-love produce, makes
room for the action of the evil spirit on the soul.

The power reappears here, which, hidden as it
was, still governed the fate of Israel. David recog-
nises it, and, when he can no longer remain with
Saul, he does not seek in anywise to magnify him-
self by rising up against the outward form which
God had inwardly judged but not destroyed. In-
stead of opposing it, he contents himself with ac-
knowledging that manifestation of the power of
God which had placed Saul in his royal position,
and from which he had himself received the testi-
mony and the commiuiication of the strength and of

I SAMUEL. 44:)

the will of God; he takes refuge with Samuel. He
is pursued thither by Saul and by his messengers, who,
with their master, are subjected to this same power —
a power which does not influence their hearts or guide
their conduct, a power of which Saul had forfeited the
blessing. What a picture of a useless, ruined vessel !
sometimes prostrate under the energy of Satan, some-
times prophesying in that of God, from whom his
heart is far away, by whom he is forsaken. His out-
ward conduct is not disorderly ; he does no harm
except when Jehovah's anointed excites his jealousy
and his hatred.

David is now driven away from the presence of
Saul, and becomes a wanderer in the earth. It is no
longer entire submission to Saul, whilst himself the
vessel of the energy of God. Driven away by Saul,
David had returned to the source of God's testi-
mony ; and Saul had again dared to seek his
life, even when he was with Samuel. He has com-
pletely thrown off the last restraint, and forgotten
all that should have reminded him of God, and
stayed his hand. Seeking his own glory, and taking-
advantage of his acquired position, the presence of
Samuel has no longer any hold upon his conscience.
It is even no longer " Honour me before the elders of
my people ;" he does not value the prophet at all ; he
comes, in spite of himself, under an influence which
he has despised. David is thus shielded from his
malice. He could not now return to Saul. It would
have been to unite himself with the despisal of God's
testimony. For, what can be done when a man pro-
phesies, and yet runs counter to the power which he
cannot deny ? David takes flight. But Saul's state is
again tested by this state of things. Jonathan can
scarcely credit his father's ill-will. But, before putting
it to the proof, his devotion to David is very plainly
manifested. His faith and his heart acknowledge that
XIX., XX.

444 THE BOOKS OF THE BIBLE.

which the blinded Saul cannot receive. (Chap. xx.
13-17.)

Even when David is driven away, Jonathan's faith
is not shaken ; his heart is not separated from the one
whom his soul loved, when, radiant with youth and
the glory of his victory over Goliath, David replied to
^jaul with a modesty that heightened its lustre. He
loves him w^hen dishonoured and a fugitive. He ac-
knowledges him as God's elect, and links the hopes of
his house with the glory of his beloved.*

But Jonathan does not foHow David, and he faUs
with Saul. Whatever opinion we may entertain with
respect to the typical meaning of this part of his
liistory, we see in him that whatever is allied to the
i-arnal system, w^hich is outwardly connected with the
interests of the people and name of God, falls, as
regards this world, with the system that perishes
entirely.

David, informed by Jonathan of Saul's state of
mind, departs ; and Jonathan returns into the city.

The elect king is now rejected. He repairs to the
priest, who gives him the hallowed bread, according to
the sovereign grace of God, who rises above the ordi-
nances that are connected with blessing, when that
blessing is rejected — when He himself is rejected in
His chosen one, and in the power of His testimony.
When this is the case. He sets faith above ordinances
in His sovereign grace. Since God Himself and His
testimony are rejected, the shewbread was considered
■common. God in fact was ordering all anew.

It was precisely the case of the Lord Jesus. The
Person of the rejected One is above all the carnal or-

* See chapter xxiii. 16, 17. But what Jonathan proposed
there could not be ; that is, connection between the old system
in the flesh and God's grace and purpose. Jonathan, though
loving David, walked with the old, which God was going to
judge.

I SAMUEL. 445

dinances, which have lost their signification where He
is. Christ submitted indeed to all the ordinances and
authorities ; but the rejection of God's testimony in
Him caused it to be perceived by degrees that He was
One greater than the ordinances — One who set them
aside, and replaced them by the manifestation of the
efiectual and eternal grace of God. It was much more
important to give David food than to keep that which
had grown old. God cared more for him than for the
bread of the tabernacle.

David then takes the sword of Goliath. It was by
the power of death that the Lord destroyed all his
strength who had the power of death. Death is the
best weapon in the arsenal of God, when it is wielded
by the power of life.

David, his mind full of Saul's enmity, seeks refuge
among the Philistines. What business had he there ?
This time God drives him thence without chastisement.
but abundantly proving to him at the same time that
he was out of place there. We escape from the wisdom
which leads us into the midst of God's enemies, by the
shame of that folly which causes us to be driven out
again.

David now takes his place fully with the excellent
of the earth. (Heb. xi. 38.) There the prophet joins
him ; he is guided in a direct manner by the plain
testimony of God, and soon after he is joined by the
priest also ; so that, rejected as he is, all that belonged
to the testimony and the dealings of God gathers
around him. He was the king; the prophet was
there ; the priest was there also.' The outward forms
were elsewhere. Saul, on the contrary, as he had
shewn his contempt for Samuel by pursuing David
even into his presence, without pity as without fear of
God, and without remorse, rids himself of the pricvsts
by the hand of a stranger, anEdomite, a merciless
enemy of the people, when the consciences of the

XX.-XXII.

44*6 THE BOOKS OF THE BIBLE.

latter would have withheld his hand. It is on this
occasion that the priest is brought by God to David, in
like manner as we find the prophet there after Saul
had manifested his contempt of him. Thus a hostile
king, he is a despiser of the prophet, an enemy of the
priest of God.

What a sad history of the gradual but progressive
fall of one who, having the form of good, has not
faith in God, and whom God has forsaken ! How
sure are the ways of God, whatever appearances
may be !

David, despised as he may be, is the king and saviour
of the people ; he puts the Philistines to flight with
great slaughter. He finds nothing but treachery in
Israel, of which Saul makes use in the hope of seizing
David. But as the wisdom of the prophet is with
David, so has he also God's answer by the ephod of
the priest which is with him.

Let us observe in passing, that Saul has greatly ag-
grandised himself to outward view. He is no longer
with his six hundred men who followed him trembling ;
he can speak of his captains of thousands and captains
of hundreds ; he can bestow fields and vineyards ; he
has his Doeg-, the head over his herdsmen. Before
God, inwardly, he makes frightful progress in evil ; he
is not only forsaken of God, but he breaks through
all the restraints of conscience, and of the testimony
and ordinances of God. For the prophet Samuel and
the priests ought to have been a restraint to one who
professed to be identified with the interests of God's
people.

Outward progress in prosperity, joined to actual
progress in evil inwardly, is a very solemn thing. It
is at once a snare to the fiesh and a trial to faith.
David, on the contrary, is apparently — and in fact, as
to circumstances — driven out from the people. He has
neither home nor refuge. But the testimony of God.

I SAMUEL. 447

in the person of the prophet Gad, and communion with
God by the priest's ephod, are his portion in his exile.
Cast out by man, he is where the resources of God are
realised according to the need of His people.

Remark also that David himself acts as priest, to
obtain the expression of God's mind. He takes the
ephod to seek counsel of God ; he eats the shewbread,
a remarkable type of Christ, teaching us that, when
all is ruined, blessing is made over to those who by
i aith walk in obedience, understanding the duty of tL(3
1 )eliever who discerns the moral place of faith, what it
owes to God, and how it may rely on Him.

Remark, also, that that which here distinguishes
David is not shining deeds, the fruit of the power of
faith, but the instinct and intelligence of that which is
suitable to 'his position, a moral discernment of that
which is pleasing to God, and of the line of conduct
^vhich His servant should pursue as the vessel of His
spiritual energy, while the power which belongs to
him is in the hands of another. It is the walk of one
who has apprehended that which is suitable to this
difficult position, in all the circumstances it brings
him into ; who respects that which God respects, and
does the work of God without fear when God calls
him: a remarkable type of Jesus in all this, an
example for us.

Besides this spiritual perception, these moral suita-
bilities, the greater part of this history sets before us
the way in which God makes everything tend towards
the accomplishment of His purposes (in spite of all the
motives and intentions of men) in order to place
David, through patience and the energy of faith, in
the position He had prepared for him.

Nevertheless David needs the intervention and the
safeguard of God. Having quitted Keilah (chap, xxiii.),
in consequence of God's warning, he goes into the
N\ildemess. There he is surrounded by Saul's men.

XXII., XXIII.

448 THE BOOKS OF THE BIBLE.

But at the moment when Saul would have taken him,
the Philistines invade the land, and Saul is obliged to
return.

" And David went up and dwelt in the strongholds
of En-gedi." Saul pursues him thither, after following
the Philistines, more occupied with his jealousy of the
king whom God had chosen than with the enemies of
his people. But this expedition is not to his honour.
An opportunity to kill his persecutor presents itself
to David ; but tlie fear of God rules him, and even
Saul's heart is touched for the moment by a preserva-
tion which proved that David respected him in a way
he had not imagined. He sees clearly what the result
will be, and engages David to protect his posterity ;
but David does not return to Saul. The relationship
was broken.

At length Samuel dies. This forms an epoch, because
he who was the true link between the people and God
was gone. Israel acknowledged him when dead,
although they had despised him while living.

And now David's position changes, and Abigail is
brought in. Jonathan never separated from the system
in which he stood, never united himself to David,
although loving him, and never shared his sufferings.
But Abigail identifies herself with him ; existing rela-
tionships do not prevent her acknowledging David ;
and she is united to him after her husband's death.
Jonathan prefigures the remnant in the character of
the remnant of Israel, who acknowledge the futui-e
king, and adhere to him, but go no farther. As regards
old Israel they come to nothing with it ; they will l)e
blessed as reigned over in the kingdom, but not be as-
sociated with Christ on the throne. Jonathan does
not suffer with David, and does not reign with him.
He remains with Saul, and, as to that position, his
career ends with Saul. Abigail, and even the malcon-
tents who joined David, shared his sufferings. Abigail

I SAMUEL. 449

separates herself completely from the spirit of her
husband ; and it is on account of her faith and wisdom
that David spares Nabal's life. God judges the latter,
and then Abigail becomes the wife of David.

Historically David had nearly failed in his high
standing. In fact it is on account of the faithful
remnant, the Abigail of the foolish nation, that Israel
itself has been spared ; and the Lord's connection
with the assembly is in the character of pure grace,
not in that of the avenger (as hereafter with Israel).
At this time it is that David, during his rejection, sur-
rounds himself with those who will be the companions
and the retinue of his glory in the kingdom. But he
also takes a wife.

Abigail speaks of Saul as a man. Jehovah, she
says, will make a sure house to David. This is the in-
telligence of faith.* It is the truth of God's counsels
(2 Sam. vii. 11), and in its fulness, as to this. She
was forming for herself, without knowing it, the posi-
tion of the assembly, in the future she was preparing
for herself, t

* In fact, when the priesthood had been judged, nothing re-
mained for faith, which apprehended the mind of God, except
the prophet Samuel and the king given by God, David. Abigail
understands this. The assembly should think as God Himself
thinks, in spite of existing circumstances. Abigail thinks
nothing of Saul. Samuel is dead ; David is now everything to
her. " The la/w and the prophets were until John. Since that
time the kingdom of heaven is preached, and every man presseth
into it." Where were the high priests and all their company ?
Nevertheless the Lord submitted to them as to an ordinance, as
David did to Saul.

f She takes a much more humble place than Jonathan did,
and one which, even at the time, acknowledged David much
more fiilly. It is not a fnend like Jonathan ; it is a submissive
soul which, in spirit, gives David his place according to God,
taking her own place before him. It is exactly that which dis-
tinguishes the spirit of the assembly — of the true Christian.

In Jonathan we see the remnant under the Jewish aspect.
But Abigail enters into the spirit of God's purposes respecting
VOL. L XXIV., XXV. G G

450 THE BOOKS OF THE BIBLE.

Alas ! Saul is unchanged ; instigated by the Ziphites,
he seeks David anew, but it is only to fall again, and
more publicly, into David's hands. Observe that
David now appeals more directly to the Lord to
judge between him and Saul. The separation is
more complete. Saul was incorrigible. This appeal
to God was becoming. It is not becoming, it is not
according to the way of the Spirit, to accustom our-
selves to evil. " Righteous Father," said the Lord at
length, " the world hath not known thee : but I have
Ivnown thee; and these have known that thou hast
sent me."

David, although he was now in distress ; and David, who, while
thoroughly submissive, can act according to the faith that owns
him, hears her voice, and accepts her person.

Let us mark the features of Abigail's faith. All rests upon
her appreciation of David (it is this which forms a Christian's
judgment — in every respect he appreciates Christ) ; his title as
owned of God ; his personal perfection ; and that which belonged
to him according to the counsels of God. She thinks of him
according to all the good which God has spoken of him ; she
sees him fighting God's battles, where others only see a rebel
against Saul ; and all this from her heart. She judges Nabal,
and looks upon him as already judged of God on account of
this, for with her everything is judged according to its connec-
tion with David (ver. 26) ; a judgrtient which God accomplishes
ten days later, although Nabal was at peace in his own house,
and David an exile and outcast. Nevertheless the relation of
Abigail to Nabal is recognised until God executes judgment.
She judges Saul. He is but a man, because, to her faith, David
is king. All her desire is that David may remember her.
Jonathan says, when he goes out to David, " I shall be next
unto thee ;" and David abides in the wood, while Jonathan re-
turns to his house. In the order of things which God had
judged (a judgment that faith recognised) he remains with his
family and shares its ruin. This is important to a Christian.
For instance, he respects, in so far as based on God's authority,
official Christianity — which, in the world, is the religion of God
while God bears with it — and does not stand up against it. As to
faith and personal walk, this Christianity is nothing at all ; just
as Saul was only a man to Abigail's faith.

I SAMUEL. 451

That which characterised David in everything is,
that he puts himself entirely into Jehovah's hands ; it
is the spirit of Christ in the Psalms.

But David, after all, is only a man ; and immediately
after this testimony that God was with him (a testi-
mony that even Saul acknowledged), his faith fails,
and he passes over into the midst of the enemies of
God's people. God, no doubt, makes use of this means
to remove David from peril. But at the same time, he
is tried and chastened, and is exposed to the dreadful
necessity of appearing ready to fight against Israel.
There is but One whose perfection and wisdom were
His safeguard in every trial.

We may remark that it was immediately after an
evident interposition of God (chap. xxvi. 12) that
David's faith fails. It is the same with Elijah. (1
Kings xix.) One would say that, in our hearts, faith
exhausts itself by an unusual effort. Faith may carry
us through the crisis; but the heart, which was the
vessel of faith, is terrified by it ; whilst in Jesus we
find an equability of perfection altogether divine.

David removes to a distance from the royal city.
In the land of the Philistines he gains their king's
favour, not by faith, but by a prudence inconsistent
with truth. It is an unhappy position ; nevertheless,
God does not forsake him. He chastises him, and in a
painful manner, but He spares and preserves him. We
have seen similar ways of the Lord in the case of the
fugitive Jacob.

Achish, who knows David, wishes to employ him in
his service, and David cannot refuse; for when he
who possesses the energy which the Spirit of God
imparts by faith, has placed himself in a false position
through unfaithfulness, he has no power against the
one under whose authority he has placed himself;
and if he does not use the energy with which he is
sndowed in favour of his protector, he very naturaJly

XXVI., XXVII.

452 THE BOOKS OF THE BIBLE.

excites his jealousy. He would have avoided all this
by going to Ziklag, but he could not. God in His
mercy preserved David, but he was now in a sad and
false position.

Saul, as well as Israel at present, was in a still
worse, having succour neither from God nor from the
enemy. Saul is forsaken of God. Samuel is dead ;
so that Israel is no longer in connection with God
through him.

David, who at least made head against the Philis-
tines, was, through Saul's own doings, in their midst.
The outward zeal of the king had put down all those
who had the spirit of witchcraft. He seeks direction
from God, but obtams no answer. He has now neither
conscience nor faith. The case is urgent; and he
throws himself, not into outward service to God, as
formerly (he has the sad and solemn conviction that it
belongs to him no more), but into those things which
he had condemned and cut off as evil when he main-
tained a religious character — things which he still
knew were evil. But the Philistines were there, and
his heart greatly trembles. He seeks out a woman
who had a familiar spirit. God meets him here.
Samuel ascends, but in such a manner as to terrify the
woman. She recognises the presence of a power
superior to her enchantments. Samuel declares to
Saul, without reserve and without any sympathy
(for this was no longer possible), the solemn judg-
ment of God.

In chapter xxix. God, in His loving-kindness, brings
David out of his difficulty by means of the jealousy
of the lords of the Philistines. Nevertheless, to main-
tain his credit with Achish, David falls still lower, it
seems to me, and protests that he is quite ready to
fight against the enemies of the Philistine king, that
is to say, against the people of God. This appears to
me the most wretched part of David's life — at any

I SAMUEL. 453

rate, before he was king. God makes him sensible of
it ; for while he is there, the Amalekites strip him of
everything and burn Ziklag, and his followers are
ready to stone him.

All this is grievous; but the grace of God raises
him up again, and the effect of this chastisement is to
bring him back to God, for he was ever true to Him
in heart. David encouraged himself in Jehovah his
God, and inquires of Him what he shall do. What
patience, what kindness in God ! What care He takes
of His people, even while they are turning away from
Him!

David is truly brought back to God, and rescued
from his false position, and he walks and acts with
God. God was, unknown to him, preparing a very
different position for him, and was purifying and pre-
paring him for it. How dreadful would it have been,
had David been with the Philistines, and taken part in
the defeat of God's people, and in the death of him
whose life he had often spared so touchingly ! How
far the child of God may go astray when he puts him-
self under the protection of unbelievers, instead of
relying on the help of God in all the difficulties which
beset the path of faith ! It is through these very
difficulties that every grace is developed.

And observe the danger the believer is in — if his
faith be not simple, but fails ever so little — of being
thrown into the arms of God's enemies through the
persecution of professors. Nature grows weary, and
seeks comfort afar from the narrow path which leads
through the briars. This happens whenever the people
of God, following their own will, confide their interests
to those who seek nothing but their own advantage in
a less difficult position, which is neither that of God
nor that of faith. And the more glorious a work
there is for faith, the more nature grows weary, if
faith becomes weak. Ziklag is taken during David's

XXVIII.-XXX.

454 THE BOOKS OF THE BIBLE.

absence, but he pursues the spoilers, and recovers all
the booty.

David, upright and generous, found, in the difficulty
which arose from the selfishness of his people, an
opportunity to institute that which was conformable
to the will of God; and instead of seeking to enrich
himself through his share of the spoil, he uses it to
maintain kindly relations with the elders of his
people, and to prove to them that Jehovah is still
with him.

Chapter xxxi. recounts the solemn death of Saul
and of Jonathan also, closing, with the total discom-
fiture of Israel, this touching history. The whole
account of Saul and his family, as raised up to with-
stand the Philistines, is ended : Saul and his sons fall
into their hands ; they are beheaded, their armour
sent in triumph to the house of the Philistines' idols,
and their bodies hung upon the walls of Beth-shan.
Sad end, as that of the flesh will ever be in the battle
of Jehovah !

Let us briefly retrace the history of David. Sim-
plicity of faith keeps him in the place of duty, and
contented there, without desire to leave it, because the
approbation of God suffices him. Consequently he
can there reckon upon the help of God, as thoroughly
secured to him ; he acts in the strength of God. The
lion and the bear fall under his youthful hand. Why
not, if God was with him ? He follows Saul with
equal simplicity, and then returns to the care of his
sheep with the same satisfaction. There, in secret, he
had understood by faith that Jehovah was with Israel ;
he had understood the nature and force of this rela-
tionship. He sees, in the condition of Israel, something
which does not answer to this ; but, as for himself, his
faith rests upon the faithfulness of God. An uncir-
cumcised Philistine falls like the lion. He serves Saul
as musician with the same simplicity as before ; and,

I SAMUEL. 45 )

whether with him, or when Saul sends him out as
captain of a thousand, gives proof of his valour. He
obeys the king's commands.

At length the king drives him away ; but he is still
in the place of faith. There is little now of military
achievement, but there is the discernment of that
which became him, when the spiritual power was in
him, but the outward divine authority was in other
hands. It was the same position as that of Jesus in
Israel. David does not fail in this position, its diffi-
culties only the better bringing out all the beauty of
God's grace and the fruits of the Spirit's work, while
very peculiarly developing spiritual affections and
intimate relationship with God, his only refuge. It is
especially this which gave rise to the Psalms. Faith
suffices to bring him through all the difficulties of his
position, in which it displays all its beauty and all its
grace. The nobleness of character which faith im-
parts to man, and which is the reflection of God's
character, produces in the most hardened hearts, even
in those ^vho, having forsaken God, are forsaken of
Him (a state in which sin, selfishness, and despair,
combine to harden), feelings of natural affection, the
remorse of a nature which awakens under the in-
fluence of something superior to its malice — something
which sheds its light (painful, because momentary and
powerless) upon the darkness which encompasses the
unhappy sinner who rejects God. It is because faith
dwells so near God as to be above evil, that it with-
draws nature itself from the power of evil, although
nature has no power of self-mastery. But God is with
faith ; and faith respects that which God respects, and
invests one who bears something from God with the
honour due to that which belongs to God, and which
recalls God to the heart with all the affection that
faith entertains for Him, and all that pertains to
Him. This is always seen in Jesus, and wherever

XXXT.

456 THE BOOKS OF THE BIBLE.

His Spirit is ; and it is this that gives such beauty,
such elevation, to faith, which ennobles itself with
the nobility of God, by recognising that which is
noble in His sight, and on account of its relationship
to Him, in spite of the iniquity or abasement of those
who are invested with it. Faith acts on God's behalf,
and reveals Him in the midst of circumstances, in-
stead of being governed by them. Its superiority
over that which surrounds it is evident. What
repose, to witness this amid the mire of this poor
world !

But, although faith, in the place it gives us in this
world, suffices for all that we meet with in it, yet
alas ! commimion with God is not perfect in us. In-
stead of doing our duty whatever it be without
weariness, because God is with us, and when we have
slain the lion, being ready to slay the bear, and,
through this, more ready still to slay Goliath — in-
stead of faith being strengthened by victory, nature
grows weary of the conflict ; we lose the normal posi-
tion of faith, we debase and dishonour ourselves.
What a difference between David, who, by the fruit
of grace, draws tears from the heart of Saul, re-
opening (at least for the moment) the channel of his
affections, and David, unable to raise his hand against
the Philistines whom he had so often defeated, and
boasting himself ready to fight against Israel and the
king whose life he had spared !

My brethren, let us abide in the place of faith, appa-
rently a more difficult one, yet the place where God is
found, and where grace — the only precious thing in
this world — flourishes, and binds the heart to God by
a thousand links of affection and gratitude, as to One
who has known us, and who has stooped to meet our
need and the desires of our hearts. Faith gives
energy ; faith gives patience ; and it is often thus that
the most precious affections are developed — affections

I SAMUEL. 457

which, if the energy of faith makes us servants on
earth, render heaven itself happy, because He who is
the object of faith is there, and fills it in the presence
of the Father.

Nature makes us impatient with circumstances, be-
cause we do not sufficiently realise God, and draws us
into situations where it is impossible to glorify Him.
On the other hand, it is well to observe, that it is
when man had thoroughly failed, when even David's
faith had been found wanting, and — departing from
Israel — he had thrown himself among the Philistines,
it was then that God gave him the kingdom. Grace is
above all failure : God must glorify Himself in His
people.

II SAMUEL.

The Second Book of Samuel sets before us the defini-
tive establishment of David in the kingdom; and
afterwards, the miseries of his house, when prosperity
had opened the door to self-will.

The path of faith and its difficulties, is that in
which we walk with God, and in wliich we celebrate
the triumph which His presence secures to us. A state
of prosperity makes it evident how little man is able
to enjoy it without its becoming a snare to him. Pro-
sperity not being the path of faith, that is to say, of
strength, the evil of the heart comes out in the walk.
Compare 2 Samuel xxii. (the psalm by which David
closes the path of difficulty) with chapter xxiii., whicli
contains his last words, after his experience of the
enjoyment of the prosperity and glory in which faith
had placed him.

Nevertheless piety, and pious (and hence generous)
sentiments, were genuine in David. He did not pre-
tend to feel for Saul's misfortunes, and then seize
upon the kingdom without regret as soon as Saul had
ceased to exist. David's heart was really melted
when he heard of Saul's death. Woe to the hard-
hearted man who, impelled by the hope of reward,
thought to be the bearer of good tidings in announcing
it to him. Whatever Saul's misfortunes, he was the
king of Israel to David. Whatever his faults, he was
an unfortunate king. David had been beloved by him,
and had dwelt in his house, where the king's affliction
manifested itself, and commanded the respect of all
around him. And if Saul had unjustly persecuted

II SAMUEL. 459

David, at this moment it was readily forgotten. Now
that he has fallen, David will only remember that
which can do him honour; and, above all, that it is
Jehovah's anointed, and Jehovah's people, who have
fallen before their enemies.

David causes the man to be put to death who, de-
luded by selfishness, accused himself of lacking all
fear of Jehovah, all good and generous feeling. For
David fears God ; and Jehovah's anointed is precious
in his sight. He then pours out his heart before God
in the touching accents of a grief which, in solemn
and affecting language, recalls whatever would exalt
Saul, and expresses the tender and affectionate recol-
lections which his heart suggests. Bdautiful exhibi-
tion of the fruits of the Spirit of God ! David is in
no wise discouraged, for his faith is in action. If this
misfortune grieves him, it gives him also the oppor-
tunity of guarding against a similar calamity. He
bade them teach the children of Judah the use of the
bow, by which weapon Saul was slain. David, still
humble, goes on well. He asks Jehovah if he should
go up to Judah, and to which place; and Jehovah
directs him. David testifies also to the men of Jabesh-
gilead his satisfaction at their conduct with respect
to Saul.

Nevertheless war has not yet ceased ; if not against
enemies from without, it is carried on against those
from within. That which was linked with Saul's
fleshly importance cannot support David. All is how-
ever now changed, for Ishbosheth was not Jehovah's
anointed, and to make him king was in fact to rebel
against God. David makes war upon him by his
captains.

Alas ! the history of this period plunges us into the
ways of man. It is no longer merely David walking
in the path of faith. It is Joab, a clever, ambitious,
bloody-minded, and heartless man. It is Abner, a

I.

460 THE BOOKS OF THE BIBLE.

man morally superior to Joab, but who fights on
fleshly principles as a party man against the king
whom God has chosen. Abner is related to Ishbosheth
as Joab is to David. When his pride has been
wounded, he throws himself into David's interests,
and Joab kills him as much from jealousy as to
avenge his brother's death. And wherein is the
prowess and valour of the chiefs of Benjamin and
Judah now manifested in this " field of strong men" ?
In slaying each other. The Philistines were forgotten.
But the family of Saul were entirely in the wrong.
It was nature which, with its pretended rights, would
not submit to God and to His will.

As David now begins to do, so will Christ, the King
of Judah, bring all around into subjection to Himself
after He has taken the throne.

It is well however to observe, that David does not
appear in all this. Joab is the actor; and it appears
to me, from the details given, that evil had already
begun. I do not see that David had sought counsel of
Jehovah ; and Joab had certainly not done so, for he
was nothing more than an ungodly man, who imder-
stood that it was more prudent to honour God, and not
to depart too far from Him merely to gratify one's
passions ; but this did not preserve him from being at
length ensnared in his own calculations. And, after
all, it is not the energy of Joab which puts the king-
dom into David's hands ; but the wounded pride of
Abner, the chief of Ishbosheth's party, who ends by
reaping from men that which he had sown. But all
this is very sad.

By providential means God accomplishes His pur-
poses, and David is successful. Generally also, in his
combats at this period, and in his exaltation, he typi-
fies the Lord Jesus. And I doubt not that the esta-
blishment of Christ's kingdom will be accomplished in
detail after His appearing \ the prophecies of Zeehariah

II SAMUEL. 461

and Micah v. prove this ; but, as a history, we are, as 1
have said, in the midst of men. In the matter of
Ishbosheth's death David maintains his integrity ; and
with respect to Abner's assassination he manifests the
sentiments which become a man of God. Neverthe-
less chapter iii. 89 exhibits the weakness of man as
the instrument of God's government. David appeals
to the God of judgment.

The election of one in whom God's counsels are ac-
complished must necessarily take place before his esta-
blishment in the place which Jehovah had appointed.
It is still more evident that this election precedes the
rest of the chosen one, and this is true as to Christ
Himself ; only He came down into it in grace.

David, the king of Judah in Hebron for seven years
and a half, becomes the king of all Israel upon Ish-
bosheth's death. And now David is no longer the man
of faith who, himself the head of the armies of Israel
walking in dependence upon God, guided the enter-
prises which the circumstances of Israel required of
faith ; but he is a king who can exalt whom he will.
The man very soon appears, the energetic man, but not
the man of God. "Whosoever getteth up to the
gutter," the king said should be rewarded ; "he shall
be chief and captain." (Chap. v. 8.) Joab goes up, and
he has natural claims upon David.*

Nevertheless, in the main David is guided by God,
and he takes the city which God had chosen for His
throne upon the earth. It was on this account he
could say of those who had it in possession, " they are
hated of David's soul ;" for in fact they who possess

* Joab was evidently clever and enterprising: but it is re-
markable that he is not named among those who distinguished
themselves by brilHant exploits, when individual faith had to
fight for God's gloiy. Wlien it is a question of being chief and
captain, a place which David had held till then, Joab imme-
diately comes forward.

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462 THE BOOKS OF THE BIBLE.

the true seat of God's power, the place which He
loves, and who, trusting to their natural strength,
resist and scoff at the king whom God has chosen,
are more hateful than any people, and are hated by
those who have the Spirit of the Lord who establishes
His throne upon the earth.

It is well to remark here, that David is a type of
Christ in rejection, and of Christ making war in
power for the establishment of the millennium; as
Solomon is of Christ reigning in millennial peace.
David's wars with the Philistines are subsequent to
the taking of Jerusalem, and to the entire subjuga-
tion of Israel to David. It is not David, neither is it
Christ reigning over the earth, who takes Jerusalem.
Christ will descend from heaven for the destruction of
Antichrist ; but He destroys the enemies of Israel by
means of His own people, after having established
His throne in Zion. (Compare Zech. ix. and x.) I
do not enlarge upon this ; I merely point out the
grand features which the word supplies on this
subject.

David establishes himself in Zion ; he is acknow-
ledged by some friendly Gentiles ; he is conscious too
that it was God who made him king. But the natural
heart soon shews itself. Strengthened in his kingdom
by Jehovah, he does what he likes, he follows his own
will. (Compare Deut. xvii. 17.)

Nevertheless the consolidation of his power does
not overthrow the hopes of his former enemies;* it
excites their jealousy. They neither know the arm of
his strength, nor the purpose of Jehovah who exalted
him. They rush on to destruction. And now, with
the danger that awakens him, we find again the man

* It is evident, from many Old Testament prophecies, that it
will be the same when Christ returns to the earth. And yet
at that period, if man exalts himself, it will be but for sudden
destruction.

II SAMUEL. 408

of God, the type of the Lord Jesus, inquiring of Je-
hovah, and obedient to His word. He gains signal
victories under the express guidance of God, whose
strength goes before him and puts his enemies to flight.
Accordingly he gives God the glory.

Although God has established a king in power, who
is at the same time the victorious leader of His people,
yet the bonds of the covenant are not yet restored.
The ark is still in the place where individual piety had
sheltered it when God was obliged to be the guardian
of His own glory. David would bring it to the place
Adhere his throne is now established. He desires that
the Jehovah of hosts, who dwells between the cheru-
bim, should be honoured, and that He should be at
the same time the glory of the king of Israel's throne.
They are bound together in his mind. Now the king-
dom of Melchisedec was not yet in exercise, not even
in type. For Melchisedec is king of Salem (this is,
king of peace). God was still maintaining His own
glory. He could bless David, the elected and anointed
king ; but that order of things which united all to-
gether under the king's authority was not yet in force.
It was to be set up later under Solomon.

Israel should have acknowledged God's order. But
even while seeking to honour God, David thinks of
himself, and there is definitively but a faulty imita-
tion of that which the Philistine priests had done
when acted upon by the terror of Jehovah. The
result was unhappy. What man had done, man seeks
to sustain; but in doing this he touches the glory of
Jehovah and falls before His majesty. Jehovah vindi-
cates His glory. He dwells not yet in the midst of His
people.

At once pained and alarmed — pained because his
heart truly sought Jehovah's glory, although he did
not understand its height, and had forgotten the
majesty of Him whom his heart desired to have

VI.

464 THE BOOKS OF THE BIBLE.

nearer to him — David leaves the ark in the house of
Obed-edom; and there Jehovah shews that it is His
nature to bless, whenever His majesty is not so for-
gotten that men deal with Him as they think proper.
If we detract from His glory, He maintains it ; as also
He manifests what He is by the blessing He bestows.
The heart and affections of David are restored; he
causes the ark to be carried from Obed-edom's house,
and places it in the tabernacle he had pitched for it.
Here we only see David, and we see him clothed with
the ephod. He is the head of his people, when he re-
establishes the relationship* between them and his
God, and it is with joy, with offerings, and songs of
triumph. It is he also who blesses the people, being
in all this a remarkable type of Jesus, and of that
which He will perform in Israel in the last days.

All this however was not building the temple, which
was a work reserved for the Prince of Peace. It was
the king, by faith head of the people, acting up to a
certain point for faith as priest, on the principle of
Melchisedec, although the order and the blessing-
belonging to that title were not yet established. The
king offers sacrifices, he blesses the people. As their
sole head, he had united all Israel, he had beaten his
enemies.

But after all it was a transitional period. The ark
of the covenant abode still in a tent; David had
triumphed, but the peace he enjoyed was but transi-
tory. The establishment of the ark on the hill of
Zion formed however an epoch ; for mount Zion was
the seat of royal grace, where the king who had
suffered — and as having suffered — had established his

■^ I say " relationship," because, in fact, the ark of the cove-
nant was the outward link, the sign of the formal relationship
between God and Israel. This gives much importance to the
circumstance we are considering. The loss of the ark had been,
on the contrary, the Ichabod of the people.

II SAMUEL.

throne in power and grace with respect to Israel.
This is the key to Revelation xiv. — a book in which
the Lamb is always (as it appears to me) the Messiah
who has suffered, but who is seated on the throne of
God while waiting for the manifestation of His glory ;
seated there in this character, although as such He
had accomplished things far otherwise important (for
salvation and the assembly are far more excellent than
the kingdom) ; but it is evidently the kingdom that
we have to do with here. I doubt not that the
hundred and forty-four thousand who are with the
Lamb on mount Zion, are those who have suffered for
Messiah's sake in the spirit of His own sufferings in
the midst of Israel. They are with Him in His kingly
position in Zion, and follow Him whithersoever He
goeth. They are morally near enough to heaven to
learn its song, which none other on earth can learn.
They are the firstfruits of the earth. They are not in
heaven.

This explains Hebrews xii. 22 also; in which we
find Zion in contrast with Sinai, where the people had
been placed under their own responsibility, the law
having the sanction which the terror of Jehovah's pre-
sence gave it. But in the passage referred to, Zion is
clearly distinguished from the heavenly Jerusalem.*

I doubt not that at the end a similar relation will
exist between Christ and the remnant of His people
who have waited for Him. It is a period during
which Jesus is fully triumphant, and acts in power
and as a king, but does not yet rule in peace ; and
during which He forms, develops, and establishes, the

* The construction of the sentence (Heb. xii. 22) makes it
more easy to distinguish the different j^arts of which it is com-
posed. The word " and " separates them : Zion — the city of the
Uving God, the heavenly Jerusalem — the angels, the general
assembly — the church of the firstborn, whose names are written
in heaven — God the judge of all, &c.

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4b6 THE BOOKS OF THE BIBLE.

relationship of His people with Himself on the earth
in His triumphs and in His kingdom, according to the
rights of which He will subject His enemies to Him-
self. The Psalms also open this part of Christ's reign
to us prophetically and in type. (See Psalm ex.) After
having seated David's Lord at the right hand of the
Majesty in the heavens, the Spirit says, " Jehovah
shall send the rod of thy strength out of Zion ; rule
thou in the midst of thine enemies. Thy people shall
be willing in the day of thy power, in the beauties of
holiness from the womb of the morning [the morning
of His glory, the dawn of day] ; thou shalt have the
dew of thy youth [of the young men who follow
Him]." The whole of this psalm unfolds the same
idea, the warlike kingdom of Christ, having Zion
chosen of God for its seat, and the place whence His
power shall go forth during the triumphant wars of
the Messiah.

Let us pursue this latter point.

After having described the ruin of Israel, Psalm
Ixxviii. shews us Jehovah awaking ; but it sets aside
all rights of inheritance, and testimony to His former
dealings with Israel ; for (1 Chron. v.) the birthright
was Joseph's — " He chose the tribe of Judah, the
mount Zion which he loved. He chose David his
servant, and took him from the sheepfolds," &c. This
psalm mentions indeed His sanctuary, but the moun-
tain on which it was built is never represented as the
object of God's election. This psalm reaches farther
than our present history; but it applies election to
David and to Zion.

Psalm cxxxii. sets before us precisely the sentiments
with which the Spirit inspired David when he placed
the ark upon mount Zion. It is but a tabernacle, but
it is that of the mighty God of Jacob on the earth.
And Jehovah has chosen Zion. There the horn of
David shall bud.

II SAMUEL. 467

Observe here, that Jehovah's answer goes each time
beyond the request and desire of David — a beautiful
testimony to the rich goodness of God. Jehovah's rest
is in the midst of His people. He will enjoy this rest
here in the midst of His own, although He establishes
His glory in the temple ; and it is there that every
one speaks of it. In the wilderness this glory had not
had a place of rest. Israel was on a journey, and
Jehovah, who dwelt among the people, went before
them to search out a resting-place for them. (Num.
X. 33.) Neither was it the case at Shiloh, when His
rest among them depended on their faithfulness. " He
forsook the tabernacle of Shiloh, and delivered his
strength into the enemy's hand." (Psalm Ixxviii. 61,
62.) Election and grace alone — by means of " one
chosen out of the people " — (Psalm Ixxxix. 19) — esta-
blish the rest of God among His people.

There is yet a remark to make on the subject of
Psalm cxxxii. We have seen that God maintains His
majesty in His government, and does not allow any
one to touch His ark. He gives David time to learn
that God is a God of blessing and of grace ; but, how-
ever good the intentions of His people may be, it is
necessary that truths that what He is, should be
clearly demonstrated in His public dealings. If it
were otherwise, if His government were not stable,
all would go to ruin; the levity of man would con-
stantly lead him into the paths of self-will. It is
true that God is full of patience, and that after
having formed the relationship between His people
and Himself, He continues to act according to this
relationship as long as possible, although forced to
chasten at the same time ; but judgment comes at
length.

In the case we are considering, God had broken this
relationship as originally established by His sitting
between the cherubim ; He had delivered His strength

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468 THE BOOKS OF THE BIBLE.

into captivity, His glory into the enemy's hand. David,
as victor, restores to Him His place, but on a new prin-
ciple, that of grace and power. Nevertheless, in ex-
amining Psalm cxxxii., we discover much deeper
sentiments, a heart which desires to have God glorified
among His people in a much more developed and much
more intimate manner than was indicated by that
which the outward pomp and train, in which Israel
could take part, represented ; sentiments to which God
responded in a very different way than by the death
of Uzzah. This psalm, it is true, was written after
the touching communications which are revealed in
2 Samuel vii., as verses 11, 12 prove. It teaches us how-
ever in what spirit David went to fetch the ark, the
ardent desire of his heart to find a habitation for
Jehovah,* which, as we have seen, Christ will accom-
plish. Now it appears to me, that it was the consci-
ousness of this desire that led to David's failure. Alas
for man ! In the consciousness of it he seeks to put
it into execution, and he a little forgets the supreme
glory of God, the sin which had caused God's depar-
ture from His people, and the majesty proper to Him.
When God acts according to the requirements of His
glory, and smites the man who lent David his assist-
ance in accomplishing the desire of his heart, David is
displeased. The death of Uzzah was the result of
David's conduct, and he is angry with Jehovah when
this result takes place. This was truly the flesh. God
made David sensible of that which was becoming to
the service of the God of Israel (see 1 Chron. xv. 12,
13),f and He restored his soul by shewing him that
He was the true source of blessing, and that the
leaving the ark aside was leaving blessing aside too.

* We may compare Exodus xv. 2 in the English Version,
though the translation is questionable. But see Ex. xxix. 46.

t This is not mentioned in Samuel ; because it is David as
the type of the Lord, whom the Spirit sets before us here.

II SAMUEL. 469

Moreover the position of David, zealously maintain-
ing a sense of Jehovah's glory in the midst of his ex-
altation, as portrayed in the psalm, is of the highest
moral beauty, and has a very peculiar aspect in re-
ference to the divine economies. The place which
Solomon occupies at the dedication of the temple
presents, no doubt, a more striking picture. The
Melchisedec priesthood is there in its simplicity and
its fulness, but this was the fruit of the accomplish-
ment of blessing ; and the moral condition of those
who took part in it was much less the result of deep
exercise of heart, and of the close communion with
God which is its consequence ; it was, therefore, much
less connected with the intelligent expectation of
Christ. Solomon enjoyed the present realisation of
the glory upon which, in its true accomplishment in
Christ, David relied by faith ; Solomon does not go to
a higher source than David's faith, and the responsi-
bility of the people which flowed from it. The temple
is the scene of this. David rises higher. He lays
hold of God's purpose, as to the seat of Jehovah's
kingdom ; and at a time when this required faith, he
becomes, as far as possible, the royal priest, and conse-
quently ascends to God Himself, who is the source of
this priesthood. Taught of God, he has understood
the election of Zion, the seat of Christ's kingly glory ;
and in this sense his moral position, when dancing
before the ark as an obscure man, and to his shame
before the world, appears to be a much higher one
than that of Solomon upon his brazen scattbld.

The ark is also the sign of the re-establishment of
God's power in the midst of His people by this moral
link ; but this re-establishment takes place, by what
was in type the victory and the energy of Christ who
prevails over His enemies, as will be the case, and not
merely in the enjoyment of the glory.

In all this part of the history David (though as to
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470 THE BOOKS OF THE BIBLE.

himself with individual failure) is more personally a
type of Christ. It is while difficulty exists, before the
reign of peace, when power will have removed every
obstacle to the full enjoyment of it, that he restores
the people's connection with God, and blesses and
feeds them as Melchisedec. Blessing flows from his
person in the presence of all that still opposes it, and
in spite of every difficulty. The position which David
vstill takes is that of servant, the immediate servant of
God, by grace. He is not a priest upon his throne ;
but the king makes himself a priest, and this while
still performing service.

Samuel, as given to Jehovah, was clothed with a
linen ephod. It was the priestly garment, and he was
not a priest after the order of Aaron. He served in
the tabernacle, by grace and by the Spirit, as one
chosen and set apart for God. He was in his right
place, but on God's part it was in grace, when the
gloomy night of Ichabod already threatened the
people with its darkness. Here it is the king who,
taking this place, puts on the priestly ephod ; not the
garments which God had given the priests for glory
and for beauty, but those which distinguished the
priest considered as the type of Christ as priest,*
and which belonged to the essence of his functions ;•("
and in fact he took the place rather of a Levite, that
is, of one set apart to serve before the ark, before
Jehovah. The leading idea connected with the ephod

* For the high priest (after the strange fire offered on the
day of their consecration) it seems, never wore the garments
of glory and beauty in the most holy place. He only went in
in white garments on the day of atonement.

t This priesthood He exercises now. The glorious garments
He will come out in. He is personally already crowned with
glory and honour, but the all things are not put under Him;
nor has He taken His Melchisedec throne, which indeed will be
on earth. He is on His Father's throne, while His fellow heirs
are being gathered.

II SAMUEL. 471

is that he who wears it presents himself to God. But,
even thouoli making request, Melchisedec rather pre-
sents him.self to the people ; although he is before
God for the people, as king and priest upon his
throne.

Having offered his sacrifices, the king blesses the
people. There were yet the Bhilistines, the Syrians,
and other nations, to be subdued ; but the connection
of the people with God was established and main-
tained in security by the king in Zion, although the
ark on which this connection rested was still within
curtains. Blessing was also secured through the king
himself, who had brought the sign of the covenant
and the elect king together in the place which God
had chosen, and who was still the servant for this.
Tlie ephod did not pertain to Melchisedec ; but, in
honouring Jehovah who had preserved the people, he
who wore it maintained as priest the blessing of the
people before God. Michal, who in the spirit of Saul
her father only dreamt of earthly glory, cannot parti-
cipate in this. Abasement before Jehovah was incom-
prehensible to her. She neither understood nor tasted
His glory or the joy of knowing Him as the heart's
sole master. That which belongs to Saul can have no
share in David's kingdom, nor can it suffer with a
despised and rejected one. In short, we have a king
devoted to Jehovah and to the people, who secures
and communicates blessing to the latter; and not as
yet a king characterised above all by the enjoyment
of established blessing, which is Solomon's condition.

Now the first of these two conditions appears to m©
to represent Christ, such as He has always been in
principle and in right, and especially such as He will
be after the destruction of Antichrist, and before the
destiuction of tliose enemies who will still oppose
themselves to the establishment of His kingdom in
peace. His people, all Israel, will be united under

VI.

472 THE BOOKS OF THE BIBLE.

Him. The rod of His strength will go out of Zion,
and He will rule in the midst of His enemies (Psalm
ex.) ; but it will not yet be the fulfilment of Psalm
Ixxii. or of Zechariah vi. 12, 13. Compare also Psalm
ii., in which Christ is looked upon as the Son of God
born upon earth, and in which His universal rights to
the possession of the egirth, which flow from this, are
set forth, acknowledged by God and proclaimed to the
kings of the earth.

In Psalm ex. Christ is seated at the right hand of
God, waiting until His enemies are made His foot-
stool.

In Psalm viii. He is the Son of man, and all things
are put under Him.

Under Solomon all Israel rejoices in all the good
things which Jehovah had bestowed upon Solomon, as
well as upon David. Here David in his own person
provides that which is necessary to feed the people,
and deals to every one a " good piece."* He returns to
bless his house, for David has his own house to which
he returns after having blessed Israel ; it is something
nearer to him than Israel. Miehal, we have seen,
could not really belong to it. David finds it a joyful

* Psalm ii. shews us the King set upon the holy hill of Zion,
the Son of God begotten in time (a distinct thing from His rela-
tionship as Son, one with the Father before the world was — a
doctrine taught in John i., Hebrews i., Colossians i., and else-
where— yet I do not believe one could be without the other,
though the "therefore" of Luke i. 35 shews it to be a distinct
thing, and His Sonship in this place is also a truth of the
greatest importance), owned as such by Jehovah, and the kings
of the earth charged to submit to Him. Psalm viii. speaks of
Him as the Son of man to whom all things are subjected ac-
cording to the eternal purposes of God. In Psalm ex. He who
had been despised and rejected, being seated at the right hand
of God, is to rule in the midst of His enemies.

Compare Psalms xxiv., cii. In the first, He is acknowledged
as Jehovah of hosts, the King of glory, after having conquered
His enemies : in the second, as the Creator Himself.

II SAMUEL. 473

thing to humble himself before Jehovah, and he re-
proves her. How overwhelming was the reply he
made her !

Ardently desiring Jehovah's glory, David is troubled
at dwelling in a house of cedar, while Jehovah dwelt
within curtains. He wishes to build Him a house — a
good desire, yet one which God could not grant. The
work of building the temple belonged to the Prince of
Peace. David represented Christ as suffering and con-
quering, and, consequently, not as enjoying the earthly
kingdom by undisputed right, and opening to all
nations the gates of the temple in which the Lord of
righteousness was to be worshipped. He returns then,
so to say, into his own personal position, in which God
blessed him in a very peculiar manner. David was
more than a type ; he was truly the stock of that
family from which Christ Himself should spring.
This is taught in the beautiful seventh chapter. An
elect vessel to maintain the cause of Jehovah's people
in suffering, and to re-establish among them the glory
of the Lord's name (vers. 8, 9), Jehovah had been with
him ; and David, most especially honoured in this, was
also in his faithfulness a vessel of promise of the
future peace and prosperity destined for Israel in the
counsels of God. But these were yet future things.
The perpetuity of the kingdom over Israel is esta-
blished in his family, which God will chasten if need-
ful, but not cut off. His son shall build the house.
Already, at the time of the exodus, the man in whom
was the Spirit, desired tc prepare a habitation for
Jehovah. (Ex. xv. 2.)* But the Messiah was needed
for this. Till then Israel was a wanderer, and God
with him.

The following are the chief subjects of the revela-

* The translation is very questionable ; it was however God's
thought. See Exodus xxix. 46.

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474 THE BOOKS OF THE BIBLE.

tion made to David, and of his reply : — the sovereign
call of God ; that which God had done for Da\'id ; the
certainty of future rest for Israel ; the establishment,
on God's part, of David's house ; his son shall be the
Son of God, shall build the house; the throne of his
Son shall be established for ever.

David's first thought — and it is always so when the
Spirit of God works — was not to rejoice, but to bless
God. These are the striking features of the prayer of
thankfulness : he is in peace and freedom before God ;
he goes in and sits before Him ; he acknowledges at
the same time his own nothingness, and how unworthy
he was of all that God had already done. Yet this
was but a small thing in the sight of God, who had
declared to him the future glories of his house. It
was God, and not the manner of man. What could he
say more ? God knew him ; there lay his coiiiidence
and his joy. He acknowledged that God did it in
truth and " of his own heart." It was grace to make
His servant know it. The effect of all this was to
make David recognise the excellency of Jehovah.
There was none beside Him, and none upon the earth
therefore to be compared to His elect people, whom He
went to redeem for a people to Himself, and whom He
had now confirmed to Himself, that Israel might be
His people for ever, and that He Himself might be
their God. The highest kind of prayer is that which
does not spring from a sense of need, but from the
desires and the intelligence which the revelation of
God's purposes produces — purposes which He will
fulfil in love to His people and for the glory of Christ.
Finally he asks that his house may be the place of
God's own blessing. In a word, he desires that the
purposes of God, which had awakened all his affec-
tions, may be accomplished by Jehovah Himself, who
had revealed them unto His servant.

Being entirely delivered from the insurrections of

II SAMUEL. 475

the people,* David exercises his power in bringing his
enemies into subjection. The Philistines, who dwelt
within the land of Israel, are subjugated. Metheg-
ammcth signifies "bridle of the capital." David held
the key of power. Moab is subdued and made tribu-
tary. At length the outward enemies, the Syrians,
also, are either conquered or submit themselves. The
Edomites become David's servants, and Jehovah pre-
serves David whithersoever he goes.

In all this we have again the man of faith and the
type of the Lord Jesus, King in Zion, who is victorious
over the enemies of Israel, and puts Israel in posses-
sion of the promised land (Gen. xv. 18) as far as the
Euphrates. He dedicates the spoil to Jehovah. He
reigns over all Israel, and executes judgment and
justice unto all his people. The companions of his
pilgrimage participate in the glory of his kingdom — a
type, in all this, of the kingdom of Christ.

He acts in grace also towards the humble remnant
of Saul's house ; and if Mephibosheth is not associated
with the glory of his kingdom, he enjoys the privilege
of the king's table, who shews hiin kindness ; although
Mephibosheth belongs to the family of his enemy and
persecutor, but at the same time to that little rem-
nant which favoured the king whom God had chosen
(being itself, on that account, hated by those in
power). He enjoys also the whole of his family's
inheritance.

This touching and beautiful testimony to David's
kindness and faithfulness through grace, appears to
me to give us a picture of Christ's relations to the
remnant of Israel, or at least that of the spirit of
these relations. It was " the kindness of God " which
sought out the family of Saul, the enemy of David's

* Compare Psalm xviii. 43, where the righteous suffering
Christ (under the figure of David) is the source of all blessings
for Israel from Egypt to the end.

VIII., IX.

476 THE BOOKS OF THE BIBLE.

crown — and which rests upon the representative of
Jonathan, whose history we have read, and who typi-
fies those that will attach themselves to Christ in
prospect of the kingdom, to which their thoughts are
limited. The remnant enjoys the eifect of the esta-
blishment of the kingdom, but does not rank among
those that surround the throne after having shared
the sufferings of the despised and rejected king.

Chapter x., the details of which we pass over, sets
before us the general principle of the king's rule in
Zion. When grace is despised by those to whom it is
manifested, the king's judgment follows. Opposition
and rebellion only serve to establish his authority in
the very place where resistance is attempted. It is use-
less to strive against the power of God's chosen king.

The history of David and the wife of Uriah follows.
David is no longer acting by faith in God's service.
When the time comes at which kings go forth to war,
he stays at home at his ease, and sends others in his
place to fight Jehovah's battles. At ease and in indo-
lence he falls readily into sin, as was the case when
he sought for rest among the Philistines. He was no
longer standing by faith.

The nearer David was to God, the more ineffectual
were his attempts to conceal his sin. Given up to
himself for the time in chastisement, he adds a second
transgression to the first ; he completes it, and enjoys
its fruit, now that the removal of every obstacle gives
a semblance of lawfulness to his course. What a sad
history ! What unworthiness ! He forgets his posi-
tion as king, and a king from God. Was it reigning
in righteousness to take advantage of his royal power
to oppress Uriah ? He makes himself a slave to the
wretched Joab by rendering him accessory to his
crime. How degrading ! How much happier was
he, when, though hunted like a partridge in the
mountains, lie had a living faith and a good con-

II SAMUEL. 477

science ! But who can shun the eye of God ? Ac-
cordingly God, who knows and loves him, fails not to
visit his sin.

This was a very great sin: David committed it in
secret ; God punishes it in the sight of all Israel. If
David knew not how to glorify God, nor — while reign-
ing in His name — to maintain a true testimony as to
the nature of God's kingdom ; if he had on the con-
trary falsified its character, God Himself will know
how, in the sight of all men, to retrace its features
through the chastisement He will send upon the man
who has thus dishonoured Him, and who had taken
away the only witness to His government which God
had set up before men.

This history shews us how far sin can blind the
heart, even while the moral judgment continues
sound ; it shews also the power of the faithful word
of God. God manifests at the same time the sover-
eignty of His grace ; for although He chastened David
by the child's death, it is another son of Bathsheba
who was the elect of God, who became king and the
head of the royal family, the man of peace and bless-
ing, the beloved of Jehovah. David submits himself
under the hand of God; his heart bows under it in
the depth of its affections. He understands it better
than his servants do, although more guilty than they.
He acts becomingly according to spiritual intelligence.
There was confidence in God and intimacy with Him ;
and therefore David can lay open the tenderest part of
his heart to God, the part in which God had wounded
him ; but when the will of God is manifest, he submits
entirely.

We see here the evident work of the Spirit. It
is the same Spirit who wrought in Jesus at Geth-
semane, although both the occasion and the extent of
the suffering were not only dirterent, but far other-
wise important ; but the heart is opened to God com-
X.-XII.

478 THE BOOKS OF THE BIBLE.

pletely and the submission complete when God's will
is known.

The sin of David has been extremely great ; but we
can plainly see in him the precious work of the Spirit.
Confounded by the simple faithfulness of Uriah, he
cannot escape the hand of God ! David is pardoned,
for he confesses his sin; but as to His government,
God shews Himself to be inflexible, and while sparing
the king — for he deserved death — He announces to
him that the sword shall never depart out of his house.
We have seen a similar case in Jacob's unfaithfulness.
David's punishment also answers to his sins (compare
vers. 10, 12 with the history of Absalom). As to
David's affections, the chastisement was in the death
of his child, a chastisement which he deeply felt ; and
the public government of God was manifested in that
which was done, according to His word, before all
Israel and before the sun.

It is possible that the children of Amnion deserved
severe judgment, and that this period was the time of
their judgment ; they were the insolent enemies of the
king whom God had set up, and who had given proof
of his kind feeling towards them. But as to his
personal condition, I know not whether David would
have treated his enemies in this manner when he was
walking in the narrow path of faith. As a type, this
judgment brings to mind the righteous judgment of
the Messiah, and the dieadful consequences of having
despised and insulted Him even in His glory. We
learn from it also, that when a people are ripe for
judgment, God will bring it upon them, even although
others may seek to act in grace.

When David had shewn that he had forgotten God,
and had failed in his entire dependence upon Him, the
evils in his house soon broke out. He had added to the
number of his wives. The root of bitterness buds and
brings forth bitter fruits.

II SAMUEL. 479

Although in the main David's heart was upright
before God and deeply acknowledged Him, yet, when
once out of that path of humble dependence which is
produced by faith and the sense of God's presence, he
embittered the remainder of his days through follow-
ing his own will in the midst of his blessings. There
is sin in his house, wrath on account of the sin, vacilla-
tion through partiality for Absalom. Joab appears on
the scene, as is the case every time that these matters
of intrigue and wickedness recur in the history. This
is all that need be said of the sorrowful story of
Amnon and Absalom.

David's partiality for Absalom had yet other and
more painful results, and heavy chastisements. It is
painful to see the conqueror of Goliath driven from
his home and his throne by his beloved son, and that
under God's hand. For if God had not allowed it,
who could have driven God's elect from the royal seat
in which Jehovah had placed him ? The sword was in
liis house ; the word of God, sharper than a two-edged
sword. How just is Jehovah ! But whom He loves
He chastens. Accordingly, whilst all this is a mani-
festation of the righteous rule of God, it is to David
an occasion of deep heart-exercise, and of a more real
and more intimate knowledge of God; for his heart
was truly and eternally bound to God, so that all his
sorrows bore fruit, although they were occasioned by
his faults.

In this respect also, although the cause of his grief
was so widely different from that of the Lord's grief,
he becomes the type of Christ in suffering, and the
vessel of the expression of His sympathy for His
people. This is even so much more the case, because
with a faithful heart, and in a certain sense witli per-
fect integrity towards God, the king's faults and trans-
gressions gave rise to those confessions and to that
humiliation which the Spirit of Christ will produce in
xiii.-xvin.

4^0

THE BOOKS OF THE BIBLE.

the remnant of Israel; so that on the one hand he
speaks of his integrity, while on the other he confesses
his faults. Now that is what Christ causes His people
to say, and what He says for them.

Nevertheless we must remember it is not David
himself, as a godly man, who speaks in the Psalms ; it
is by the inspiration of the Spirit he utters them;
and it is a very precious thing for us that, in cir-
cumstances where faith might fail and the heart be
discouraged, the word supplies us with language
suitable to faith, and to faith in one who has per-
haps been unfaithful : a precious testimony that, even
in this condition, God does not cast us off, and that
Christ sympathises with us, since He furnishes us
with expressions and sentiments adapted to such a
condition.

The Psalms supply this, and in especial suitability
to the remnant of Israel in the last days. They are
characterised by integrity of heart and confession of
sin. The Spirit of Christ gives the sentiments, and
assures of His sympathy. Psalm xvi. gives us very
strikingly this position of Christ. His goodness ex-
tends not to God. It is not His divine place, " equal
with God," which He is taking. He calls Jehovah His
Lord ; but of the saints on earth He says, " in whom is
all my delight." By His baptism, which was the ex-
pression of this. He connected Himself, not with Israel
in their sin, but with the first movement of the Spirit
responding in the remnant to the condemnation of the
people as such. This is the principle of the Psalms —
the upright and faithful man in the midst of the per-
verse nation, the object of the counsels and purposes
of God. The book opens with this distinction drawn
by God ; it next presents us with the King in Zion ac-
cording to the decree of God, rejected by the nation
and hated by the heathen who oppress the people.
All this develops itself through a variety of circum-

II SMIUEL. 481

stances, and all the relationships of the remnant are
there depicted, as well as all affections of the heart.
All connected with it is gone over by the hand and the
pen of God, and according to the Spirit and the sym-
pathies of Christ.

Chapter xx. ends this part of David's history, and
his history in general. He is re-established on his
throne, and has overcome the efforts of his enemies
and the rebellion of his own people. The order of his
court and oflScers is restored in peace. Sundry details
are added by the Spirit of God.

And, first of all, the government of God, who for-
gets nothing, and with whom everything has its
results, is recalled to David and to his people by
means of the Gibeonites. It is no longer necessary
for the establishment of God's economy that David
should pursue the house of Saul. There is a righteous
judgment, a moral principle of God, which is above all
economies.

Saul in his formal and fleshly zeal, although it was
for God, had not acted in the fear of God. It is this
which especially distinguishes a godly zeal from a zeal
for the outward interests of His kingdom. Saul for-
gets the oaths which Israel made to the Gibeonites.
God remembers it, and does not despise the poor
Gibeonites. David also recognises its obligation;
after having inquired of Jehovah on account of the
thrice repeated chastening upon Israel, he submits to
the demand of the Gibeonites.* The whole house of
Saul perishes, except the little remnant attached to
David. With respect to the latter, the circumstances

* However, in yielding to the Gibeonites, David did not con-
sult Jehovah as to what he should do. We see the government
of God as to Saul's house, and Saul's act towards those he had
wronged ; but though in its general character righteous and
upright, had he consulted Jehovah, some happier way of being
righteous might have been found.

VOT,. T. XX. II

482 THE BOOKS OP THE BIBLE.

of Rizpah's touching and faithful affection awaken in
David's heart the remembrance of brighter moments
in poor Saul's career, and he pays the last honours to
his memory. After this God was entreated for the
land.

If with a sling and a stone faith can overthrow its
enemies, the flesh is at fault before their attacks.
David, when king, as we have clearly seen, gave him-
self up more to his lusts and to his own will than
David suffering.

Nevertheless it is beautiful to see that, where faith
has acted amid the people's ruin, it has stirred up
many other instruments, who — animated and en-
couraged by its success — act fearlessly with the same
power as that which wrought the first deliverance. It
is well however to observe, that to conquer valiant
foes, when all Israel was flushed with success and
strengthened the hands of the mighty men, is a very
different thing from the faith which reckons upon
God, when strength and success are on the enemy's
side and the people are fleeing before him. The latter
was David's case with Goliath ; the former, that of the
men who slew the other giants.

The songs that follow contain instruction of deep
interest. In chapter xxii. David comes forth from his
sufferings and his affliction with a song of triumph
and of praise. He had learnt what God was in his
sufferings. He celebrates all that God had been for
him, all that he had found Him to be in his necessities
and dangers, the effect of God's power on his behalf,
and the glorious and blessed result of this power. All
this is given in a song, the expression of which will
only be fully accomplished in Christ Himself.

In chapter xxiii. he celebrates his prosperity. But
what a difference ! He declares, it is true, what Christ
will be when He reigns ; and he does so in language of
most attractive beauty, a beauty which ravishes the

II SAMUEL. 483

mind and transports it into the reign of Christ, that
blessed " world to come of which we speak." But then
this sorrowful thought presents itself — "my house is
not so with God."

In the first of these two songs there is something
more of profound interest. David speaks as a pro-

Ehet ; and, as he had done in so many other instances,
e personifies the Lord Jesus, the Lord Jesus in con-
nection with Israel. This song then sets before us the
sufierings of Christ (as the representative of Israel,
and often speaking of the nation as though it were
Himself), sufierings which obtained also other deliver-
ance of far surpassing excellence, as the cause of the
deliverance out of Egypt and of all Israel's blessings,
until the establishment of Messiah's glory in the age to
come. He surrounds the agony of Christ with the
whole history of Israel in salvation and in blessing,
from Pithom and Rameses unto the destruction of the
violent man at the end of days, and the submission of
the nations to Messiah's sceptre ; and he gives a voice
to their distress in Egypt.

In chapter xxiii. the covenant is, " all his salvation
and all his desire," although at that time " he made it
not to grow." Judgment must be executed ere the
full blessing he expected could be brought in ; and
these thorns of iniquity must be "utterly burned in
the same place." This will take place at the coming of
Christ.

If God honours and glorifies David, He does not
forget those whom the energy of David's faith had
brought aroimd him. The Holy Ghost enumerates
the mighty men of David, and recounts their deeds
of valour and devotedness — deeds which obtain a
name and a place for them when God writes up
the people. (Psalm Ixxxvii.) Joab is not among
them.

Chapter xxiv. leads us into a subject which re-

XXI.-XXIV.

484 THE BOOKS OF THE BIBLE.

quires particular notice. The wrath of God is kindled
again against Israel. It is not in the mind of the
Spirit to inform us on what occasion this took
place, but to lay open God's dealings both in govern-
ment and grace. In the preceding chapter God
" writeth up " the mighty men who prefigure the
companions of the true David in glory. Here it is
His grace in staying His anger and bringing in His
blessing.

God punishes the pride and rebellion of Israel by
leaving them to the consequences of the impulse of
David's natural heart. Joab's habitual cleverness and
good sense made him perceive its folly. The flesh,
when it is in another, is easily discerned. Joab felt
that it was not worth while to despise God when
nothing was to be gained by it ; for in this way the
flesh fears God. But the thing was of Jehovah, and
Satan gains his point.

When in truth can man's good sense avail in opposi-
tion to the will of God in chastening, and to Satan's
malice ? It is an awful thing to be given up to his
power. Nine months of sin on David's part, and of
patience on God's part, shew us the fatal influence of
the enemy; but the sin accomplished only awakens
David's conscience. The enjoyment of the fruit of
our sin undeceives us. It is the pursuit of it which
allures our hearts. When Satan has succeeded in
inducing the children of God to commit the evil to
which he tempts them, he cares no longer to conceal
from them its emptiness and folly. Happily, where
there is life, conscience resumes its power in such a
case.

Nevertheless chastening must follow sin which has
been carried out in spite of so much long-suffering.
But God, who reaches His servant's conscience, brings
into play the sincere affections of his heart, in order
to bring about His own sovereign purpose. David ex-

II SAMUEL. 485

hibits that never-failing token of a heart that knows
the Lord — confidence in God above all, and at what-
ever cost. " Let me fall into the hand of Jehovah."
Sweet and precious thought of what the Lord is unto
His people ! and well He knows how to fill the heart
with the certainty that He deserves its confidence.
Even while chastening, God is more loving, more
faithful, more worthy of confidence than any other.
The plague breaks out ; but in the midst of judgment
Jehovah remembers mercy, and commands the destroy-
ing angel, when he had reached Jerusalem, to stay his
hand. It is Jerusalem, the city of His affections, that
attracts His attention. God chooses it for the place
where His altar shall be built, and His grace shewn
forth — His appointed mercy-seat. It is there that His
wrath, justly kindled against Israel, ceases ; and sin
gives occasion to the establishment of the place and
of the work in which He and His people shall meet,
according to that grace which has put away the sin.
This characterises the cross of Christ ; this will stay
the plague in Israel, and introduce the reign of the
true Prince of Peace. David stands in the breach to
deliver the people ; and at his own cost (ver. 17), and,
typically according to the counsels of God, he offers
the sacrifice of appeasement.

The thoughts on the First Book of Chronicles will
contain a fuller examination into this latter part of
David's history. But it is a striking close to this
book, after all the governmental history of David, that
it closes with the atoning sacrifice which stops the
wrath through grace, and lays the foundation of the
meeting-place of God with Israel and the place of their
worship.

XXIV.

I KINGS.

The Books of Kings shew us the kingly power esta-
blished in all its glory ; its fall, and God's testimony in
the midst of the ruin ; with details concerning Judah
after the rejection of Israel, until Lo-ammi had been
pronounced upon the whole nation. In a word, it is
the trial of kingly power placed in the hands of men,
not absolute, as in Nebuchadnezzar, but kingly power
having the law for its rule ; as there had been a trial
of the people set in relationship with God by means of
priesthood. Out of Christ nothing stands.

Although the kingly power had been placed under
the responsibility of its faithfulness to Jehovah ; and
although it had to be smitten and punished whenever
it failed in this, it was yet at this time established by
the counsels and the will of God. It was neither a
David, type of Christ in his patience, who, through
difficulties, obstacles, and sufferings, made himself a
way to the throne ; nor a king who, although exalted
to the throne and always victorious, had to be a man
of war to the end of his life ; a type in this, I doubt
not, of what Christ will be in the midst of the Jews
at His return, when He will commence the coming age
by subjecting the Gentiles to Himself, having been
already delivered from the strivings of the people.
(Psalm xviii. 43, 44.) It was the king according to
the promises and the counsels of God, the king esta-
blished in peace, head over God's people to rule them
in righteousness, son of David according to the pro-
mise, and type of that true Son of David, who shall be
a priest upon His throne, who shall build the temple of

I KINGS. 487

Jehovah, and between whom and Jehovah there shall
be the counsel of peace. (Zech. vi. 13.)

Let us examine a little the position of this kingly
power according to the word ; for responsibility and
election met in it, as well as the foreshadowing of the
kingdom of Christ.

In chapter vii. of the Second Book of Samuel we
have seen the promise of a son whom God would raise
up to David, and who should reign after him, to whom
God would be a father, and who should be His son,
who should build the temple of Jehovah, and the
throne of whose kingdom God would establish for
ever. This was the promise : a promise which, as
David himself understood, will be fully accomplished
only in the Person of Christ. (1 Chron. xvii. 17.)
Here is the responsibility : " If he commit iniquity,
I will chasten him with the rod of men, and with
the stripes of the children of men " (2 Sam. vii. 14) ;
which David well miderstood also. (1 Chron. xxviii. 9.)

The book which we are considering shews us that
this responsibility was fully declared to Solomon.
(Chap. ix. 4-9.)

Psalm Ixxxix. 28-37 sets the two things also before
us very plainly, namely, the certainty of God's
counsels, His fixed purpose, and the exercise of His
government in view of man's responsibility.

In the Book of Chronicles we have only what re-
lates to the promises (1 Chron. xvii. 11-14), for
reasons of which we will speak when we examine that
book.

From all these passages, we perceive that the royaltj''
of David's family was established according to the
counsels of God and the election of grace ; that the
perpetuity of this royalty, dependent on the faithful-
ness of God, was consequently infallible ; but that at
the same time the family of David, in the person of
Solomon, was in fact placed upon the throne at that

488 THE BOOKS OF THE BIBLE.

time under the condition of obedience and faithfulness
to Jehovah.* If himself or his posterity were to fail
in faithfulness, God's judgment would be executed;
a judgment which nevertheless would not prevent
God's fulfilling that which His grace had assured to
David.

The Books of Kings contain the history of the
establishment of the kingdom in Israel under this
responsibility, that of its fall, of the longsuffering of
God, of God's testimony amid the ruin which flowed
from the unfaithfulness of the first king, and finally
that of the execution of the judgment, a longer delay
of which would but have falsified God's own character,
and the testimony that should be given to the holiness
of that character. Such delay would have borne a
false testimony with respect to that which God is.

We shall see that, after Solomon's reign, the greater
part of the narrative refers to the testimony given by
the prophets Elijah and Elisha in the midst of Israel,
and in general to that kingdom which had entirely
departed from God. Little is said of Judah before
the complete ruin of Israel. After this the ruin of
Judah, brought on by the iniquity of their kings,
is not long delayed, although there were moments of
restoration.

Before David's death the iniquity and ambition of

* This is the universal order of God's ways : to set up blessing
first under the responsibility of man, to be accomplished after-
wards according to His counsels by His power and grace. And
it is to be noted that the first thing man has always done is to
fail. Thus Adam, thus Noah, thus under law, thus the priest-
hood, thus as here the royalty under law, so Nebuchadnezzar
where it was absolute, so, I add, the church. Already in the
apostles' days all sought their own, not the things of Jesus
Christ. God continues His own deahngs in grace in spite of
this, all through, besides His government according to respon-
eibility in the public body in this world, but a government full
of patience and grace.

I KINGS. 489

a son -whom he " had not displeased at any time " led
to the solemn proclamation of Solomon, to whom God
had destined, and David promised, the throne. In this
circumstance Joab, long restrained by prudence in
David's lifetime, shews himself as he is. He makes
himself necessary to Adonijah, as he had been to
David. Abiathar, long under the sentence of God,
takes the same course. Solomon, the elect of God,
who held his rights from God, did not suit them. But
after all, man's prudence fails before the judgment of
God. God arranges events in such a manner as, sooner
or later, to exhibit the most prudent in their true light.
Apparently all goes on well. The elder and beloved
son of the king, the captain of the host whom David
himself could not resist, and the priest who had always
accompanied David, are there, as well as all the king's
sons, excepting the elect of God; but the thought of
God, or His will, had no place there. The companions
of David, who had truly served with him for the glory
of God, were not there either.

The prophet of God, the witness to His will, is em-
ployed in the fulfilment of that will, and Solomon is
proclaimed king, and inaugurated before the eyes of
David himself.

David's faith, if it had not energy enough to give
each one his place in judgment, had at least full intel-
ligence of what was proper. He communicates his
judgment to Solomon, who is to execute it according
to his word.* Solomon at first shews clemency to

* It is to David also, and not to Solomon, that God communi-
cated the plan of the temple. Solomon, in glory, performs these
things, and possesses the requisite discernment for executing
justice and judgment ; but it is in David that intelligence dis-
plays itself. In fact if Christ, reigning in glory, exercises just
judgment, He is already wisdom ; and, indeed, it is in His con-
nection with the assembly in the present time of grace, that the
communication of the purposes of God, and the intelligence of
His ways, are found.

I.

490 THE BOOKS OP THE BIBLE.

Adonijah ; but the still restless will of the latter, who
desired the deceased king's wife, awakens the righteous
judgment destined for those who had failed in in-
tegrity, and who had risen up against God's anointed.
It is the first character attached to the king reigning
in glory. He executes righteous judgment in the earth.
There is no escaping the vigilance of this judgment.
This is seen in the case of Shimei.

We find at the same time the fulfilment of the word
given to Samuel, namely, the humiliation of the priest.
Solomon, Jehovah's anointed, sends Abiathar away,
and puts Zadok in his place.

But there is another element in the history of the
king of glory, in which he oversteps the limits of the
king of Israel's legitimate position ; he allies himself
with the Gentiles, and marries Pharaoh's daughter.
Neither the house of Solomon, nor that of Jehovah,
was yet built ; but the daughter of Pharaoh, whom
the king espouses in grace, dwells in the place where
the suffering and victorious king had provisionally
placed the ark of the covenant, which secures blessing
to the people, and which, when placed in the temple,
will form the source of blessing for Israel. This ark
was not a covenant made with Pharaoh's daughter;
but she dwelt where the symbol 6f the covenant was
hidden, and she was placed under the safeguard, and
sheltered by the power, of Him who had made this
covenant, and who could not break it, whatever might
be the unfaithfulness of a people who ought always to
have enjoyed its benefits.

I doubt not, that hereafter a remnant of the Jews
will find themselves through sovereign grace in the
same position* (before the glory of the kingdom, and
of the house of God, is established) under shelter of
the covenant attached to the city of David, the seat of

* Consider here Eevelation xiv. 1, and Hebrews xii. 22.

I KINGS. 491

royal grace, but the provisional seat in anticipation of
the full and entire result of the king's power. But
we confine ourselves here to recognising the principle
of the bringing in of the Gentiles, manifested in
the reception of Pharaoh's daughter as Solomon's,
bride.

It is well to remark, that the passage we are con-
sidering does not introduce the light and intelligence
of the heavenly places, but only, in connection with
the kingdom, the principle through which the position
of those who enjoy that grace is established. And
therefore, while admitting the Gentiles, the principle
applies to this Jewish remnant of the latter days, who
are intelligent and faithful according to their intelli-
gence, a remnant which will be admitted according to
the same principles of grace.

The people in general do not enter into this thought.
The kingdom itself even, and the blessing of the
kingdom, are not established on that footing. All
doubtless will be founded on the new covenant, and
that by the presence of the Mediator of this coven-
ant. Still, even then, the connection of the people
with God, as an earthly people, will not be established
on the efficacy of a faith which enters into the enjoy-
ment of the grace of the covenant while the mediator
of it is hidden, and which anticipates the public esta-
blishment of it as made with Judah and Israel, but on
the positive enjoyment of its results, when the king
shall have settled everything by his power. The
brazen altar was not in the sanctuary but in the court,
marking indeed a rejected one lifted up from the earth
(and on this the future blessings of Israel depend),
but not gone into heaven and hidden, save to faith,
there. It is by that the people will approach God. It
is the earth which is the scene of the development of
their religious affections, and the knowledge of God
manifested on the earth. The efficacy of the cross, as
IL, III.

492 THE BOOKS OF THE BIBLE.

the means of approaching God on the earth, will be
known to them. Without it they could not approach
Him. They will mourn when they shall see Him whom
they have pierced, but see Him as manifested, down
here to those below. Blessing, pardon, new life, will
be brought them down here. They will not enter
into the power of these things as hidden within the
veil. Being established on the earth, it would not even
be suitable for them to do so.

To return to our history: if the ark is on Mount
Zion, there are two ways of approaching God — before
the ark, and at the altar which in fact is confounded
with the high places. Until the temple is built, the
people are on the high places, earthly and carnal even
when approaching the true God.* God bears with it.
Solomon himself goes thither, and God hears him
there. The temple is not built. If it had been, it
ought to have been the only centre of service and
worship. That God bears with a thing, until power
shall act, is quite another thing from sanctioning it
after power has acted. We must remember that, if
Solomon went to Gibeon, it is because the tabernacle
and the brazen altar were there ; and it was there
that, according to the law, the priests performed their
functions. (1 Chron. xvi. 36-40.) The ark of the
covenant was not there. David had placed it in a
tent in the city of David. These latter points are
more developed in the Chronicles (and I refer the

* The position of Solomon is morally worthy of attention.
He loves Jehovah ; he walks in the statutes of David ; but he
does not cleave to the ark which David had placed in Zion ; he
offers sacrifices in the high places. How often Christians, who
do not walk outwardly in sin, do not seek in Christ the secret of
His will according to the revelation He has made of Himself
while hidden ! For us the temple is not built. We may draw
nigh to the ark — Christ rejected and gone up on high ; or to the
brazen altar and the high places, for this altar is confounded
with them.

I KINGS. 493

reader to that which will be said in the examination
of that book) ; but the passage we are considering
would hardly have been understood without some
anticipation of what is found there.

As to the responsibility of the moment, the state of
the people in this respect appears to me to be set be-
fore us as a sorrowful state ; and Solomon himself is
but on a level with the existing state of things — a
state borne with indeed by God in grace, but not after
His heart. The king thought neither of the ark nor
of the hidden blessing of the covenant, as that from
which all his thoughts and actions should spring,* and
as the only means of his connection with Jehovah.
He loved Jehovah. It was given him to accomplish
all that was requisite for the manifestation of His
glory; but his heart rose not to the height of that
faith which reckoned upon the secret of God's love,
when the glory was not manifested, and which dis-
cerned it through all the existing things, even while
God still bore with them. It was this which formed
the strength of David personally. The ark of the
covenant in the city of David was the symbol of this,
and for the time its expression.

Solomon walked no doubt in the statutes of David,
and he loved Jehovah ; but he approached Him with-
out rising above the level of the people. Only our
chapter says that he sacrificed and burnt incense in
high places. This continued until Hezekiah. The
lustre of a great blessing often keeps out of sight
something which God bears with, as we have said, but
which produces disastrous effects when the energy
which gave rise to the blessing has disappeared.
Better to be little and despised at the ark, than to
possess the glory of the kingdom and to worship on
riigh places.

* He drew nigh to it, under the influence of granted blessings,
to render thanks to God. (Ver. 15.)

III.

494 THE BOOKS OF THE BIBLE.

Moreover, although loving Jehovah, if we are not
by faith in the secret of the covenant at the ark, we
shall always let in something which is not according to
integrity even in our own path. Before we are in the
glory, we are never on a level with the position we
hold, while we have only this position to sustain us.
We must look above our path to be able to walk in it.
A Jew, who had the secret of Jehovah and who waited
for the Messiah, was pious and faithful according to
the law. A Jew, who had only the law, assuredly did
not keep it. A Christian, who has heaven before him
and a Saviour in glory as the object of his affections,
will walk well upon the earth ; he who has only the
earthly path for his rule will fail in the intelligence
and motives needed to walk in it ; he will become a
prey to worldliness, and his christian walk in the
world will be more or less on a level with the world in
which he walks. The eyes upward on Jesus will keep
the heart and the steps in a path conformable to Jesus,
and which consequently will glorify Him and make
Him known in the world. Seeing what we are, we
must have a motive above our path to be able to walk
in it. This does not prevent our needing also for our
path the fear of the Lord to pass the time of our
sojourning here in fear, knowing that we are redeemed
by the precious blood of Christ.

Solomon goes to Gibeon to offer burnt-offerings.
Jehovah appears to him there in a dream. Solomon
is conscious that he needs the help of Jehovah to
fulfil the duties before him ; and, through the grace of
God, he manifests a state of heart with respect to this,
which is pleasing to Jehovah. The sense of the difl&-
<5ulty of performing the duties of his position, towards
a people who belong to Jehovah, makes him feel his
own littleness; and the desire of not failing in the
task entrusted to him of God is uppermost in his
heart, and leads him to ask for the wisdom requisite

I KINGS. 495

to accomplish it. The genuineness of this sentiment
is so much the more evident, from its being in a dream
that he replies to God. God adds glory and riches to
the fulfilment of this prayer. The sense of God's
goodness and the joy of his heart, bring him before the
ark of His covenant who had thus revealed Himself to
him beyond his expectation. God's answer places the
king immediately under the condition of obedience.
The wisdom he had asked for is manifested in the
judgment he gives, and the people acknowledge that
it comes from God.

Strict justice in vengeance had cut off the wicked at
the beginning ; now it is the justice which maintains
order and blessing among the people of Jehovah. Thus
will it be also with Jesus.

Chapter iv. contains an enumeration of the officers
who served Solomon, and upheld the glory of his
throne ; and then, the manner in which the whole
country provided for the maintenance of his house-
hold, Judah and Israel being multiplied and full of
joy. The king's authority extends as far as the
Euphrates. Peace reigns all around. The wisdom
and understanding which God had given him sur-
passed all that was known in the world ; so that from
the ends of the earth they came to hear the wisdom
of his lips.

His proverbs, his songs, and his knowledge, bore
testimony to the excellent spirit with which God had
endowed the king. His throne is established, and the
glory of the son of David abounds. The Gentiles
now — the king of Tyre, emblematic of the world and
its desirable things — are at Solomon's disposal, and
apply themselves joyfully to the fulfilment of the
long of Israel's projects, and to his service in building
the house of Jehovah.

The house may be looked at in two ways — as a type
of the Father's house, and as in fact the habitation of

III., IV.

496 THE B00K3 ^F THE BIBLE,

God on the earth when Jesus reigns. In the latter
aspect I only look for the grand thoughts and cha-
racter of the government revealed in it. In the
former, as a typical house, two circumstances give it
its character. It is, first of all, God's house, His
dwelling ; and then there are chambers all around it.*
God surrounded Himself with dwellings, in the very-
place where He had fixed His habitation.

As the dwelling-place of God at that time in the
midst of His people, the presence of God in the temple
depended on the faithfulness of Solomon.

That which characterised the house in general is
that nothing except gold was to be seen in it. All
was bright with the glory of divine righteousness
that distinguished the throne of God which was
placed there. But it is not transparent as glass.
Beauty and holiness are not what characterise the
earthly throne, but righteousness and judgment. Nor
are there seraphim.

In the Revelation we have the seraphic character
added to the cherubim, and the gold is transparent as
glass. Emblems, as we have seen, of judicial power,
the cherubim had a new position (those belonging to
the ark remained the same) ; the wing of one of these
new cherubim touched the wall of the house on one
side, and on the other the wing of the other cherub.
Their wings extended from one side of the house to
the other. They looked not towards the ark, but out-
wards, f At this time, righteousness reigning and

* It is to this, I doubt not, that the Lord alludes, when He
says, " In my Father's house are many dwellings " — at any
rate, to the fact that other priests besides the high priest dweU
there.

t The word in Hebrew is ' towards the house,' which is used
as a preposition for inwards ; but here, being at the bottom of
the most holy place, ' towards the house ' was outwards.

I anticipate the Chronicles here a little. This circumstance
their looking outwards, which is not brought in here by the

I KINGS. 497

being established, these symbols of God's power can
look outwards in blessing, instead of having their eyes
fixed on the covenant alone. During the time that
there was nothing but the covenant, they gazed upon
it ; but when God has established His throne in right-
Holy Ghost, refers to the aspect of this history given in the
Chronicles, that is, to the glorious reij^n of the Son of David.
Here, the typical character of the heavenly house and glory
being the object, the veil is not seen, nor the circumstance as to
the cherubim which gave its character to the governmental
blessing of the earth. Both are in Chronicles. Here, while the
veil is not mentioned, in its place are folding doors. I make
this allusion to that which is written in the Chronicles, in order
to give a general idea of the whole, and to link the two accounts
together.

I will give here something more definite, as to the contents of
chapters vi. and vii. of the book that occupies us.

There are three parts in this description : the temple itself;
the different houses of cedar ; and, lastly, the brazen vessels.

1. The temple. The idea which it presents has been already
pointed out. It is the dwelling-place, the house of God : there
are chambers all around ; but it is the house of God. Within,
all is gold. Nothing is said about the veil. DweUing, not
drawing near, is the idea. But there are folding doors which
open.

2. After this comes the royal connection of Solomon and
Pharaoh's daughter with the world without, but with a view to
the glory and elevation of this position. It is not the dwelling-
place of God, but the royal position of the king, the judge, and
of his bride. It is Christ in His glorious administration. All is
solidity, magnificence, and grandeur, within and without.

3. Then comes the manifestation, according to the power of
the Spirit of God, and in a glorious manner, of all that belonged
to His reign here below. All was of brass, the pillars and the
sea. Nothing is said of the altar, because drawing near to
God is not the question ; but the manifestation of God in
Christ who reigns in sight of the world — divine righteousness
in respect of man's responsibility, not of approach to God
Himself.

Thus we behold the dwelling-place of God where all is gold,

the glory of divine righteousness ; the house as the dwelhng of

the king, and the porch of judgment : the house of his bride. It

is the sovereign glory of Christ in manifestation according to the

VOL. I. v., VI. K K

498 THE BOOKS OF THE BIBL1B

eousness, He can turn towards the world to bless it
according to that righteousness.

It is rather, to my mind, the house of Solomon that
prefigures the church, as such, in connection with
Christ ; the temple, the Father's house on high, where
we are brought to dwell. " We are his house ;" as the
house of the forest of Lebanon prefigures His glory
among the Gentiles. The porch of judgment cha-
racterises this glorious reign. The glory was not all
on the outside. The inner court was equally beauti-
ful. The glory was not hidden either. The outer
court, as well as the inner, exhibited His royal glory
who built the whole.

It was the same thing also towards the great outer
court. Thus even the great court, as well as the inner
court of the house of Jehovah, was built with costly
stones and with cedar. The house itself had its pecu-
liar glory. Everything manifested the glory, the
riches, and the power of the great king. With re-
spect to this outward glory, Pharaoh's daughter had a
house similar to the king's. This outward glory of
the walls, of the courts of Jehovah, of the king's
house, and of all the others, exhibits the connection
between these things in Christ in the day of His
manifested glory.

dispensation of glory ; and then the development, in this world,
by the power of the Spirit, of what Christ is, of what God Him-
self is. There is no mention of silver — the type of the im-
mutable stedfastness of God's purposes and ways in the
wilderness. It is gold ; the house of cedar ; brass.

In the description given by the Book of Chronicles there are an
altar and a veil, because there the positive administration of the
things and circumstances of the true Solomon's reign is much
more the question ; the state of things which will in fact exist
upon earth, rather than the abstract idea, and the type of that
which is manifested of God Himself, as well as of the king's
glory ; and this, whether In the dwelling-place of God, or on
the earth, as the sphere where He will unfold that which He is
;aooordiug to the Spirit.

I KINGS. 499

The vessels of Jehovah's house were made on a much
larger scale than those of the tabernacle ; but they
were the same, although greater in number. The only
new things were the pillars, Jachin and Boaz ; that is
to say, " He will establish," and, " in Him is strength "
(names which make the meaning of these pillars
evident). I doubt not that the passage in Revelation
iii. 12 alludes to these pillars.

We find here also the union of Jews and Gentiles
recognised ; and the latter employed in the work for
the temple of Jehovah.

The ark is not altered. It was put in the temple,
which was but a house for its reception, as the seat of
His presence who dwelt between the cherubim. As to
the token of God's presence, and of the establishment
of His throne on the earth, the ark had entered into
its rest, as well as Jehovah whose seat it was. (Com-
pare Psalm cxxxii. 8.)

The circumstances which revealed the character of
this rest were remarkable. The staves, with which
the priests had borne the ark, were now the memorial
of their journeys with God, who, in His faithfulness,
had led and preserved them, and brought them into
the rest which He had prepared for them. But that
which, in the passage through the wilderness, had been
the token of their means of grace, was no longer in it :
nothing but the law remained there. Aaron's rod and
the pot of manna would not have been in harmony
with the glorious reign and the rest of Canaan. The
law was there ; it was the basis of the administration
of the kingdom, and the rule of that righteousness
which was to be exercised in it.

The ark of the covenant once set in its place of rest,
Jehovah comes and seals it with His presence, and fills
the house with His glory. As the rod, the emblem of
the priestly grace which had led the people, and the
manna, which had fed them in the wilderness, were no

vn.

500 THE BOOKS OF THE BIBLE.

longer there, so did the priesthood no longer exercise
its ministry on account of the presence of the glory.
For the moment Solomon fully assumes the character
of priest. It is he who stands before Jehovah, as well
as between Jehovah and the people — a remarkable
type, as to his position, of what Christ as King will be
for Israel in the day of His glory. He has built a
house for Jehovah to dwell in — a fixed habitation —
that He may dwell in it for ever.

Remark here also that all refers to the deliverance
out of Egypt, to Horeb, to the law, and not to Abra-
ham, to Isaac, and to Jacob. It was doubtless, up to a
certain point (and fully so, typically), the fulfilment of
the promises made to them ; but Solomon does not
refer to them as to his present position. This is seen
in verse 56.

In examining the blessing pronounced by the king
(which, like almost all that is termed blessing, con-
sisted of thanksgiving), and his prayer, we shall again
find the same principles that we pointed out at first —
the fulfilment of the promises made to David as
present blessing (vers. 20-24); but the enjoyment of
this blessing granted under condition of obedience.
(Vers. 23-25.) The prayer sets the people under the
terms of a righteous government, abounding indeed in
kindness and forgiveness, yet one which will not hold
the guilty to be innocent ; and it presents God as the
people's resource, when the consequences of their sin
fall upon them according to the principles laid down
by Moses in Deuteronomy and elsewhere. Moreover,
while confessing that the heaven of heavens could not
contain Jehovah, the king entreats Him to grant every
prayer that should be addressed to Him in this house
— a petition which was granted (chap. ix. 3), so that
the house was established as the throne of the God of
heaven upon earth — the place in which He revealed
Himself, and in which He had put His name.

I KINGS. 501

This fact has a very wide bearing. It was the esta-
blishment of Jehovah's government upon the earth in
the midst of His people — a government entrusted to a
man, the son of David ; so that it is said that Solomon
sat upon the throne of Jehovah.

This enables us to understand the importance of the
events which took place under Nebuchadnezzar, by
whom this throne was cast down, according to the
judgment pronounced by God Himself. The house
was not elect ; but, built under God's own direction, it
was hallowed by Himself, that His name might dwell
there for ever. The close of chapter viii. gives a very
lively figure of Israel's millennial blessing.

The answer which God gives establishes the house
as the place in which He has set His name for ever.
His eyes and His heart shall be there perpetually ;
but, at the same time, for the enjoyment of the
granted blessing, the dynasty of Solomon, the people
of Israel, and even the house itself, are subjected to
the condition of faithfulness to Jehovah on the part
of Solomon and his children. If he, or his posterity,
should turn away to serve other gods, Israel should be
cut off; and the house should become a testimony of
the judgment of God to every one that passed by. We
see here to what an extent the fate of Israel hung
upon their king.

The king of Tyre also was dependent on the king of
Israel ; and the queen of Sheba comes from the far
south to delight herself in the wisdom of the head of
God's people, and to be filled with wonder at the sight
of his glory, and to praise Jehovah who had raised him
so high, and who had blessed the people in giving him
to be their king. She also came with gifts ; for the
king's renown had spread into distant lands. Never-
theless, although it was a true report that she had
heard, the sight of his glory went far beyond all that
had been said of it.

VIII., IX.

602 THE BOOKS OF THE BIBLE.

Till now we have had the beautiful picture of God's
blessing resting upon the son of David, whose only
desire it had been to possess wisdom from God, that he
might know how to govern His people. Jehovah had
in addition given him riches, magnificence, and glory.
The reverse of this picture, painful t > the heart, serves
nevertheless to instruct us in the righteous dealings
of God.

In the event, foreseen by God, of Israel's having a
king, he was forbidden to multiply his wives or his
riches, and to go down into Egypt to multiply horses.
(Deut. xvii. 16, 17.) Now with whatever blessings we
may be surrounded, we can never forsake the law of
God with impunity, nor the walk appointed in the
word for His children. God had bestowed the abun-
dance of riches and honour on Solomon, who had only
asked for wisdom ; but the study of the law, which
was prescribed to the king (Deut. xvii. 19, 20), should
have prevented his using the means he did in acquir-
ing his riches. These chapters teach us that he did
precisely that which the law forbade his doing. He
multiplied silver and gold, he multiplied the number
of his wives, and had a great number of horses brought
from Egypt.

God's promise was fulfilled. Solomon was rich and
glorious above all the kings of his day ; but the means
he used to enrich himself shewed a heart at a distance
from God, and led to his ruin according to the just
judgment and sure word of God.

How perfect His ways, how sure His testimony !
Holiness becometh His house. His judgments are
unchangeable.

Solomon enjoys the sure promises of God. He sins
in the means by which he "seeks to satisfy his own
lusts; and although the result was the accomplish-
ment of the promise, yet he bears the consequences of
so doing. Outwardly only the fulfilment of the pro-

I KINGS. 503

mise was seen; in fact there was something els(\
Without sending for horses from Egypt, and gold
from Ophir, Solomon would have been rich and glori-
ous, for God had promised it. By doing this he en-
riched himself, but he departs from God and from His
word. Having given himself up to his desires after
riches and glory, he had multiplied the number of his
wives, and in his old age they turned away his heart.
This neglect of the word, which at first appeared to
have no bad effect (for he grew rich, as though it had
been but the fulfilment of God's promise), soon led to
a departure more serious in its nature and in its con-
sequences, to influence more powerful and more im-
mediately opposed to the commands of God's word,
and at last to flagrant disobedience of its most positive
and essential requirements. The slippery path of sin
is always trodden with accelerated steps, because the
first sin tends to weaken in the soul the authority and
power of that which alone can prevent our commit-
ting still greater sins — that is, the word of God, as
well as the consciousness of His presence, which im-
parts to the word all its practical power over us.

God brings chastening and trouble upon Solomon
during his life, and takes from his family the rule
over the greater part of the tribes, declaring that Hd
will afflict the posterity of David, but not for ever.

According to the king's lamentation (Eccles. ii. 19),
he to whom Solomon left all the fruit of his labour
was not wise. His folly brought the consequences
upon him which, in God's counsels, were attached to
his father's sin. Under the guidance of Jeroboam ten
tribes shook off the authority of the house of David.
Looked at with an eye to its responsibility, the house
of David has entirely and for ever lost its glory.

We have to follow the history of the two kingdoms,
and yet more particularly that of the kingdom of the
ten tribes, which retained the name of Israel, although

X., XI.

604 THE BOOKS OF THE BIBLE.

God still caused the lamp of David to shine at Jeru-
salem.

Now, the moral fall of the new king — of Jeroboam
— was not long delayed. Judging by human wisdom
and forgetting the fear of Jehovah, he made two
golden calves, in order that the powerful links of a
worship in common might be broken, and no longer
attach his subjects to Judah and Jerusalem. A new
priesthood had to be set up ; everything, with respect
to worship, was devised of his own heart. Israel's sin
was an established rule, and the phrase, " Jeroboam,
tlie son of Nebat, who made Israel to sin," became the
sad designation of their first king.

But the testimony and the judgment of God tarried
not according to the mercy of God towards His people.
Prophecy immediately re-appears ; for the faithful
love of God to His people never grows weary. His
mercy endureth for ever. The testimony of His word
— prophecy — that is to say, the intervention of God in
testimony, when the people go astray and the ordinary
connections between God and His people are broken,
does not fail. Rehoboam himself is forbidden, by
prophecy, to carry out his intention of fighting against
Israel, to bring them again under his dominion ; but,
in the case of Jeroboam, Jehovah vindicates the rights
of His glory against the king himself and against his
altar. The altar is rent, the ashes poured out, the
king's arm — put forth against the prophet — is dried
up, and only restored through the prophet's inter-
cession.

Here too Jehovah makes known that He has not
forgotten the house of David in the midst of all this
evil. From his house shall proceed the repairer of
the breach, and the judge of that iniquity which caused
the breach ; for Judah is still recognised as the place of
His throne.

The prophet, charged with such a testimony as this,

I laNOS. 506

is forbidden even to drink water among a people who
call themselves Israel, but who are rebellious and
defiled. No participation in such guilty confusion is
allowed; and the prophet himself suffers the conse-
quences of God's just judgment upon his disobedience.
Such was the severity of God with resrect to an
action that countenanced a state of unfaithfulness,
which the light He had given was sufficient to judge.

The details of this case deserve some notice.

By the word of God the prophet had knowledge of
the judgment of God. His heart should have recog-
nised, morally as well as prophetically, the dreadful
evil of Israel's position ; and the moral sense of this
evil should have given the prophetic testimony its full
power over his own heart. At any rate the word of
God was imperative : he was neither to eat nor to drink
there. He knew it, and he remembered it ; but there
was in appearance another testimony, a motive for
neglecting the Lord's command. The old prophet (and
he was a prophet) told him that Jehovah had said unto
him, " Bring him back into thine house that he may
eat bread ;" so the prophet from Judah went back with
him. It was very desirable for the unfaithful old
prophet, that a man whom God was using for testi-
mony (and whose testimony he himself also believed)
should sanction his unfaithfulness by association with
it. Outwardly he appeared to honour the testimony
of God, and the man who bore it. In fact the prophet
from Judah, by returning with the old prophet, de-
stroyed the power of his own testimony. The old
prophet — although truly such — bore with the evil
around him. The testimony of God, on the contrary,
declared that the evil was not to be borne with. It
was with this testimony that the other prophet was
charged ; and the refusal to eat or drink in the place
was the moral and personal testimony of his own
faithfulness, of his conviction, and of his obedience.

XII., XIII.

506 THE BOOKS OF THE BIBLE.

This refusal was the testimony that, in this matter, he
took GodJa part. But, by returning with the old
prophet, he nullified his testimony, and countenanced
the old prophet in his unfaithfulness. God did not re-
verse His word, if the prophet was disobedient to it.
The old prophet was punished, in that God made use
of his mouth to announce the consequences of his
fault to the prophet from Judah. It is also a lesson
which teaches us, that, whenever God has made His
will known to us, we are not to allow any after-
influence whatever to call it in question, even although
the latter may take the form of the word of God. If
we were morally nearer to the Lord, we should feel
that the only true and right position is to follow that
which He told us at first.

In every case our part is to obey what He has said.
His word will put us in a true position — in position
apart from evil, and from the power of evil, even when
we have not spiritual intelligence to appreciate it. If
we fail in this obedience, we lose our sense of the false-
ness of our position, because the moral sentiment is
weakened. At best there is uneasiness, but no liberty.
Where the Spirit of the Lord is, there is liberty. Un-
faithfulness to the simple and primary testimony of
God's word never sets us at liberty, whatever may be
the reasons which apparently justify our putting it
aside.

In spite of this testimony, Jeroboam perseveres in
his sin. The only one of his sons in whom any piety
is seen dies ; and the judgment of God is pronounced
upon his house.

Judah having walked in all sorts of iniquity also,
during the reign of Rehoboam, Jerusalem is taken,
and all the riches which Solomon had amassed became
the prey of the Egyptians. Abijam, his son, follows
no better course. There was constant war between
the two kingdoms — the sad story, so often renewed, of

X KINGS. 507

man placed in the enjoyment of God's blessing, and
the effect of his fall. In what a condition do we see
the kingdom of God's people, and the house of David
itself, recently so glorious !

Asa, pious himself and faithful to Jehovah, pressed
by the power of Baasha, king of Israel, who had de-
throned the house of Jeroboam, seeks that help from
the Syrians which he did not know how to find in
God. The family of Baasha falls, as that of Jeroboam
had done, and the chief captains contend together for
the throne, which remains at last in the hands of
Ahab's father. Ahab added to the sin of his prede-
cessors the worship of Baal, the god of his idolatrous
wife ; and, in the enormity of his transgressions
against Jehovah, he went beyond all the kings of
Israel that were before him.

But in the midst of all this moral ruin, the word of
God reaches those who violate it ; and Joshua's pro-
phetic judgment upon whosoever should rebuild Jeri-
cho is fulfilled in the family of Hiel, the Bethelite.
Not only are the ways and government of God mani-
fested in full vigour, however great His patience with
a rebellious people, but the energy of the king's in-
iquity, in the presence of God's long-suffering, gives
occasion for a testimony remarkable in proportion to
the evil which made it necessary.

The reign of Ahab was the occasion of the testi-
mony of the prophet Elijah. Israel, at that time, was
hastening to its doom. But, whatever their iniquity
may be, God does not smite a people who have for-
saken His ways, until He has sent them a testimony.
He may chastise them previously, but will not defini-
tively execute His judgment upon them.

The character of the testimony deserves particular
attention here.

In Judah the prophets, who bore testimony in the
midst of an order of things which God Himself had

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508 THE BOOKS OF THE BIBLE.

established, performed no miracles. They dwell upon
the people's sin, and put them in mind of the law of
Jehovah, His ordinances, and the obedience due to
Him. They proclaim the advent of the Messiah, and
the future blessing of Israel; but, the system in the
midst of which they give this testimony being still
owned of God, they perform no miracles.

Elijah and Elisha, on the contrary (witnesses for
God in the midst of a people that according to grace
God still recognised as His own, but who had openly
forsaken God and worshipped golden calves), perform
striking miracles in proof of their divine mission.

They maintain the power and the rights of Jehovah
in the midst of a people who disavow His title ; while
the prophets of Judah, standing amid those who pub-
licly profess to own Jehovah's authority, insist upon
the consequences of this position. God sent indeed to
Israel by the mouth of His prophets — such as Hosea
and Amos — threatenings similar to those addressed to
Judah ; but it does not appear that miracles were
wrought in Judah by the prophets who bore witness
there.

Elisha's miracles, of which we will speak farther on,
have a different character from those of Elijah. The
latter have a character which none but the miracles of
Moses share with them. They are judicial miracles
with respect to the people among whom the prophet
dwelt. Accordingly God preserved His servant in a
miraculous manner. I only speak now of what
Elijah did in testimony in the very midst of the
people.

Elijah's miracles are few in number, and of striking
character. He shuts up the heavens* over a rebellious

* Let us remark here that this book gives us, as a solemn and
positive declaration of the prophet's, that which we know from
James's testimony to have been an answer to the prayer of a
man like ourselves. This is the history of all true spiritual

I KINGS. 509

and apostate people, so that there should be no rain.
He brings down fire from heaven upon the captains
sent by the king to take him prisoner. At length he
proves that Jehovah is God, and (in spite of all that
had happened) the God of all the tribes of Israel, ac-
cording to immutable rights which depend upon His
counsels, and upon what He is in Himself. When
the people confess this, by executing judgment them-
selves upon the priests of Baal, Jehovah grants His
blessing anew, and the heavens give rain.* The import
of these signs is evident.

Moses was in a different position. The people of
God were in captivity, not in rebellion, and the judg-
ment falls on their oppressors. It is neither the
heaven become brass closed over the people, nor
heaven the source of judgment which falls from

energy. It appears to man as a simple action, accompanied
with more or less demonstration on God's part, and as a proof
of the authority and spiritual power of the man who performs
it ; and so it is. But at the same time, in fact, all these things
flow from the energy of divine Hfe, and from communion with
God ; they are its expression and its fruit, but in power exer-
cised on God's part. Compare Christ's words at the tomb of
Lazarus.

It is profitable to examine such cases when presented to us in
the word.

There are others also which have two aspects. Historically
the mission of the spies was according to the will of God ; it
was nevertheless, as to its origin, the fruit of the people's un-
behef, an unbehef which soon manifested its effects. Paul's
jom-ney to Jerusalem, related in Acts xv., is apparently the
same which he mentions in Galatians ii., but we find in the
latter elements and motives which are not spoken of at all in
the Acts.

* Ehjah had said " but at my word," yet the rain is given
when God is glorified ; for Elijah was, as a witness, the witness
of the government of Jehovah, of Jehovah the God of Israel,
despised by Israel. Hence the truth and reaHty of Jehovah's
authority and the principles of His government were both
displayed.

XVII.

510 THE BOOKS OF THE BIBLE.

thence. The earth, given to the children of men, and
possessed by those who will not acknowledge that
Jehovah is its God, or that He has any rights over its
inhabitants, is smitten with all kinds of plagues. The
earth, the water, the fruits of the earth, the cattle,
the air, and, finally, man himself in his firstborn, all is
smitten by the rod of God, according to the powerful
word of God's witness. The Egyptians, enjoying the
providential bounties of the gracious Creator, have
not judgment inflicted upon them until they have
refused to let go the people of God and to recognise
His rights, who claims them for His own. After
having refused to hear, they are first of all smitten in
the enjoyment of the earthly blessings which they
hold from Him, and afterwards the people themselves
are smitten in the persons of their &*stborn.

We may remark here, that the power of the two
witnesses in the Apocalypse manifests itself in these
two kinds of signs. They shut heaven that it rain
not, they bring down fire from heaven : and if any
man will hurt them, he must in this manner be killed.
That is Elijah. They smite the earth with a^ plagues
as often as they will. That is Moses. Their testimony
also will, no doubt, be given in the midst of a people
who bear the double character of a rebellious people,
and of a people in captivity, oppressed by the world
who will not hear the God of the earth whose rights
their testimony proclaims.

If, in the case of Elijah, God shut heaven over His
rebellious people, He takes care of the remnant ac-
cording to grace, overstepping even in this grace the
limits of the covenant of law. There were many
widows in Israel in the days of Elijah the prophet,
but unto none of them was he sent, save unto a widow
of Sarepta in Sidon, a widow who hearkened to the
voice of God's testimony, and by faith acted on that
testimony in a case that required self-denial ; and her

I KINGS. 511

life is preserved. The grace — a hard thrag to the
hearts of Jews — which is a revelation of His heart,
whom they knew not, reveals itself in power equal to
the need ; and the dead is restored to life. The poor
widow receives her son by a power which is that of
resurrection, and her faith is fully established in the
word of God.*

Afterwards God blesses Israel again, when they are
brought back to the confession of His name by a strik-
ing manifestation of His power which confounds the
priests of Baal. These are all slain by the people, now
convinced of the folly of idolatry and made the instru-
ment of God's judgment. It is here that — looked upon
as the general expression of the mind of God — Elijah's
mission closes, although his ministry was prolonged for
some time.

Until now the prophet had stood before Jehovah
(chap. xvii. 1 ; xviii. 15) and had spoken in His name ;
but now, terrified by the threats of Jezebel, he flees
from the dangers of the place into which his testimony
had brought him.

Just as we have seen in Moses at Meribah, Elijah's
faith-|* does not rise to the height of Jehovah's grace

* This reference to the sovereign rights and exercise of power
of God in grace, out of the limits of Israel, is frequent and full
of interest ; and here, as followed by the renewed blessing of
Israel, looked at as composed of the whole twelve tribes, is very
striking. It will be remembered that Jesus refers to it in the
Gospel of Luke, which is the witness of this great principle,
and causes thereby the anger of the Jews. Pride sinks the
lowest and worst when it clothes itself with a religious form.

t We see here how far the energy of the outward life of faith
may continue to exist, while the inward Hfe grows weak. It
was at the moment of the most striking testimony to the
presence of God in the midst of the rebellious people, and when
Elijah had just caused all the prophets of Baal amongst them to
be slain by the people's own hands, that his faith entirely ffdls
at a mere threat from Jezebel. His life was not inwardly sus-
tained by this fiaith in proportion to the outward testimony. BEia
XVIII.

612 TUE BOOKS OF THE BIBLE.

and patience, who is full of goodness and mercy to
His people. It is this failure which puts an end to
Elijah's testimony, as it had shut Moses out of Canaan;
for who can equal Jehovah in goodness ? Elijah does
not look to God ; he thinks of himself, and takes
flight ; but God has His eye upon him. He who had
not God's strength amid the evil had no refuge but the
wilderness. There was a heart true to God, but not
faith equal to meet Satan's hostile power in the place
of testimony to the end. He must either be a witness
for God amongst His rebellious people, or be entirely
apart from them.

The heart of Elijah and the hand of God led the
prophet into the wilderness, where, overwhelmed per-
haps, yet precious in. Jehovah's sight, he will be alone
with God. Elijah's forty days' journey in the wilder-
ness has only a partial resemblance to the forty days
which Moses spent with God, in the same Horeb to
which the prophet was going, or to those which Jesus
spent in the wilderness for conflict with the enemy of
God and man. In the two latter cases nature was set
aside. Neither Moses nor the Lord ate or drank. As
for Elijah, the goodness of God sustains the weakness
of tried nature, makes manifest that He considers it

testimony excites the enemy in a way for which his personal
faith was not prepared. This is a solemn lesson. The still
small voice (which, miknown to him, was still heard among the
people) had not perhaps its due influence upon his own heart,
where the fire and manifestations had held too much place.
Thus he did not know himself the grace which was still in exer-
cise towards the people ; he could not love them for the sake of
the seven thousand faithful ones as God loved them, nor hope as
charity hopes. Alas ! what are we, even when so near God !
And his complaint when he came to God, for a person so blessed,
has a sad deal of self in it. I have been zealous, he says, and
they have cast down thine altars and killed thy prophets ; just
when he had cast down Baal's and killed all his prophets ; and
then, I am left alone. It is a humbling testimony.

I KINGS. 613

with all tenderness and thoughtfulness, and gives the
strength needed for such a journey. This should have
touched him, and made him feel what he ought to be
in the midst of the people, since he had to do with
such a God. His heart was far from such a state.
Impossible, when we think of ourselves, to be wit-
nesses to others of what God is I Our poor hearts are
too far from such a position.

Elijah goes on till he reaches Horeb. But coming
before God to speak well of himself and ill of Israel
is a very different thing from forgetting self through
the power of the Lord's presence, and setting Him be-
fore the people in His power which is patient in mercy
in spite of all their evil.* People sometimes come
before God because they have forgotten Him in the
place where they ought to have stood and borne testi-
mony for Him. And thus God asks Elijah, " What
doest thou here, Elijah ?" Terrible question ! like
those addressed to Adam, to Cain, and now to the
world with respect to Jesus. The answer does but
betray (as is always the case) the sad and fatal posi-
tion of one who has forgotten God. The voice was
not a voice of thunder, but one that made Elijah feel
it was the voice which he had forgotten. Wind, fire,
earthquake, these heralds to man of the power of God,
would have suited the angry heart of Elijah as instru-
ments of divine power against Israel ; but these Diani-
festations of His power were not God Himself. The
still small voice reveals His presence to Elijah. That
which would have satisfied his will, and that which
would perhaps have been just towards others, did not
awaken his own conscience. But the still small voice
by which God reveals Himself penetrates Elijah's
heart, and he hides his face before the presence of

* It was different too from Moses who, with God, interceded
for the people, setting himself aside.

VOL. I. XIX. LL

514 THE BOOKS OF THE BIBLE.

Jehovah. Nevertheless the pride of his embittered
heart is not yet subdued. He repeats his complaints,
unsuitable as they were at the time when he had him-
self just destroyed all the prophets of Baal, and prov-
ing that his faith had not been able to find, by the
light of his testimony, all that God saw of good in
Israel.

God's answer, although just, is sorrowful to the
heart. Vengeance shall be executed, and Elijah is
commissioned to prepare its instruments — a sad mis-
sion for the prophet, if he loved the people. As to
Elijah, he should be succeeded by Elisha in his pro-
phetic office. But if the deserved vengeance was to be
executed in his time, and if the saddened prophet was
to announce it, God has still seven thousand souls who
had not bowed the knee to Baal, although Elijah had
not been able to discover them. Oh ! when will the
heart of man, even in thought, rise to the height of
God's grace and patience ? If Elijah had leant more
upon God, he would have known some of these seven
thousand. He would at any rate have known Him
who knew them, and who raised up his testimony to
strengthen and comfort them.

But the time was not ripe for the fulfilment of God's
purposes ; and God will not give up the patience of
His grace towards His people to satisfy the prophet's
impatience. Elisha is anointed ; but, Ahab having
humbled himself when God threatened him on account
of his iniquity, the judgments are withheld even
during the life-time of Ahab and of his son. This
displays another feature in God's government, namely,
that judgment upon the evil-doer may not only have
been pronounced in the counsels of God, but may be
already marked out in His dealings, and be even ready
to be executed a long time before it is really poured
out. The prophet, or the spiritual man, will know or
will understand in spirit that it is so, and will have to

I KINGS. 515

wait for the moment that suits this perfect patience,
which itself waits upon the slowness of our hearts and
the filling up of the iniquity of the wicked, or at least
for their refusal to repent.

According to the outwjird history of Israel, that
which follows the revelations made to Elijah in Horeb
looks like a time of restoration and blessing ; and out-
wardly it was so. Benhadad is overcome and Israel
delivered from his power ; but Ahab has no knowledge
at all of the mind of God, and he lets the man whom
God had condemned escape. There are cases in which
lenity only proves that the honour of God and His
thoughts have no influence over the heart. It was not
for Ahab to be on brotherly terms with a king whose
constant aim was the oppression of God's people. It
was putting himself on a level with a Gentile king,
forgetting the position both of Israel and of Israel's
king, with respect to God. In such a case as this,
severity of conduct is the suitable accompaniment of
the sense of God's perfect grace towards His people.
He who, from love to God's people, desired in Mount
Horeb to be blotted out of the book of Jehovah, is
also he who said, in the presence of evil, " Consecrate
yourselves to-day unto Jehovah, every man upon his
brother, his companion, and his neighbour ;" but the
weakness, which despisal of God produces in one who
holds the place of God's servant, assumes the character
of kindness towards men.

At Jezebel's instigation, Ahab adds sin to sin, and a
piece of flagrant injustice fills up the apostasy of the
king of Israel. He enjoys the fruit of a crime which
he had not courage to commit himself. His enjoyment
was short-lived. Sent by God to meet the king, Elijah
goes before him into the vineyard, which Ahab went
down to possess. The king's heart bows before the
word of Jehovah, and the fulfilment of the judgment
is put off until the days of his son : a new proof of

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616 THE BOOKS OF THE BIBLE.

the longsufFering of a God ever ready to accept and
respond to any movement of man's heart towards
Himself.

The reign of Ahab, looked at historically, was in
general prosperous and glorious. Moab was tributary,
Syria subject and quiet. The king had an ivory
palace, and built fresh cities : a new motive to own
Jehovah, a snare to one who worshipped Baal. God
did not regard all this prosperity. In a moral point
of view, this reign stamps its character upon the
kingdom of Israel. It is apostasy and iniquity, but
at the same time the testimony of a faithful and
patient God.

The last chapter presents another element of this
histor}^, namely, the guilty alliances which were formed
between the royal families of Israel and Judah. Both
of them prosperous at this period, they seek the esta-
blishment and increase of their power by peace and
mutual alliances. On Jehoshaphat's side it was
nothing but unfaithfulness and forgetfulness of God.
And, if God did not forsake him, Jehoshaphat saw the
commencement of chastisements, the results of which
were deeply disastrous to his house.

We see also the false prophets in power : Ahab had
four hundred of them. We may remark also, that
they made use of Jehovah's name, and no longer, as it
appears, of Baal's.* Nor was Elijah, as we see, the
only prophet of Jehovah. The intermixture con-
tinues. Outwardly the state of things is less offen-
sive ; but the heart of Ahab is unchanged. At the
request of Jehoshaphat, who is uneasy in this false
position, Ahab sends for the prophet of Jehovah ; but
he does not hearken to him and has to meet the con-
sequences.

We learn also here in what manner a lying spirit

* Nevertheless the worship of Baal had not ceased.

I KINGS. 517

deceives and leads the wicked to ruin, fulfilling the
purposes and judgments of Jehovah.

During all this time Elisha constantly accompanies
Elijah ; and, led to this intimacy by grace, he is
morally imbued with his spirit before he is clothed
with it in power. He seems identified with him.

JBefore passing on to the Second Book of Kings,
I will add some general remarks, which apply equally
to the two books.

That which is here in question is the government of
God. Now the principles of this government are laid
open to us in the revelation made to Moses, when he
went up the second time to Mount Sinai. (Ex. xxxiii.)
There was, first of all, goodness and mercy ; then the
declaration that the guilty shall not be held innocent ;
and, thirdly, a principle of public government, which
caused the effects of misconduct to be felt, namely,
that their children should bear its consequences (a
principle which could not be applied where the soul is
in question) ; but this principle, important and salutary
in the outward government of the world, is verified
daily in that of providence. This government of God
was in exercise in the case of the kings ; but the con-
dition of Israel depended on the conduct of the kings.

We have already seen that the fall of the priesthood
and the demand for a king had placed the people in
this position — a position which will be one of blessing
when Christ shall be their King ; but, meantime, God
had set up prophecy, a more intimate and real connec-
tion between the counsels of God and His people. The
existence of a king placed the people under the effect
of their governor's responsibility.

The prophet was there on the part of God Himself
in testimony and in grace. He recalled to the people
the duties attached to this responsibility ; but he was
himself a proof of those counsels which assured them
of future blessing, and of the interest which God took

XXII.

518 THE BOOKS OF THE BIBLE.

in their enjoying it both then and at all times. He
supplied the key also to God's dealings, which were
difficult to be understood without this.

We, Christians, have both these things. God will
have us act by faith upon our own responsibility ; but
close communion with Him reveals to us the cause of
many things, as also the perfection of His ways. Thus,
in His public government, God could well bless Israel
after the events related in chapter xviii. They
strengthened the faith of His own people. Chapter
xix. shews us the secret judgment of God upon the
real state of things ; and it was speedily manifested.
Ahab knows not how to profit by the blessing ; he
spares Benhadad ; and the affair of Naboth shews that
Jezebel's influence is as strong as ever.

But to what a degree are the patience and mercy of
God manifested in all this, according to Exodus xxxiii. !
Ahab, rebuked by Elijah, humbles himself, and the
evil comes to pass neither in the days of Ahab, nor in
those of Ahaziah, but in the days of Jehoram, who
was also his son, and that according to the principle
already laid down. Personally Jehoram was less
wicked than his father and his brother. He did not
worship Baal. Israel, however, who had been led into
the worship of this idol, still bows down to it.

Observe the difference between the judgment of
God and the appearance of things. The judgment of
God was pronounced against the king and against
Israel (chap, xix.) ; yet prosperity and peace generally
marked this reign, as we have seen. Syria is subdued,
Moab tributary; and Judah in unaccustomed prosperity
leagues itself with Israel. The king of Judah was as
Ahab, his people as Ahab's people, and his horses as
Ahab's. It was even proposed to send to Ophir for
gold, as in the days of Solomon. Nevertheless judg-
ment was only suspended, and its suspension was
revealed to none but Elijah.

I KINGS. 519

But what was morally the character of this alliance?
It is Jehoshaphat who comes to Ahab, and not Ahab to
Jehoshaphat. The latter asks, as a favour, that Jeho-
vah may be consulted. After this request the false
prophets make use of Jehovah's name to announce the
success of the enterprise. This was natural enough ;
for the Syrians having been overcome, and having
failed in performing the conditions of peace laid upon
them, Ahab was going to assert his rights with the
help of the king of Judah.

In short Jehovah's name is in the mouth of the false
prophets. Micaiah (for the king of Judah was uneasy)
— Micaiah, being come, announces misfortune. But
Ahab's mind was made up ; and the king of Judah
was bound by his engagement. It was no longer time
to consult Jehovah : to inquire after the truth, in such
a position as this, was but to learn a judgment which
they had resolved to contemn. Ahab was more con-
sistent than Jehoshaphat. The conscience of the latter
only made every one uncomfortable, and proved his
own folly. To please Jehoshaphat by speaking to him
of Jehovah was no more than decency required ; but it
was all that Ahab did for Jehoshaphat, except that he
unwillingly sent for Micaiah. Jehoshaphat helped
Ahab against Syria ; he helped Jehoram against
Moab ; but neither Ahab nor his son helped Jehosha-
phat in any one thing, except to be unfaithful to
Jehovah. Ahaziah was willing indeed to go with him,
but it was in order to obtain gold from Ophir. It
would rather appear that this alliance was the cause
of that between Moab, Ammon, and Seir against
Jehoshaphat. Happily it was no question then of
succouring Israel.

Such is the history of the alliances o£ believers, not
only with unbelievers, but with the unfaithful. The
latter are very willing that we should go with them ;
but to walk in the ways of truth is another thin^.

XXII.

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ihis is not the question with them ; if they so walked,
they would cease to be unfaithful. A true union
would necessarily have made Jerusalem the centre
and capital of the land : for Jehovah and His temple
\^^ere there. The alliance took it for granted that
Jehoshaphat had given up all such idea, since it
shewed that he recognised Ahab in his position.
There is no equality in an alliance between truth
and error ; since, by this very alliance, truth ceases
to be truth, and error does not thereby become truth.
The only thing lost is the authority and obligation of
the truth.

I have anticipated some of the events related in the
Second Book of Kings, in which we find the greater
part of Jehoshaphat 's history. Let us now proceed to
examine the contents of this Second Book.

II KiN(ia

If God has shewn that He took notice of H"is servant's
fault, and did not pass it lightly over, He did not fail
towards him in either tenderness or faithfulness. He
acted towards him as towards a beloved and faithful
servant, even at the moment in which He made him
sensible of his failure in the energy of faith ; for He
did not make others aware of it, although He has
communicated it to us for our instruction.

I said failure in the energy of faith ; for, with re-
spect to the mass of the people, Elijah's judgment was
just. God reveals His thoughts and His intentions to
him, and even points out to him the agents He will
employ ; and, while definitely replacing the prophet by
Elisha, God nevertheless makes him publicly re-enter
His service, by commanding him to call Elisha to ac-
company him in his work. Thus Elijah resumes his
ministry in the midst of Israel.

Now Ahaziah walked in the way of his father, and
openly confessed Baal to be his god by sending to con-
sult Baal-zebub at Ekron. Sent to meet the king's
messengers, Elijah pronounces his sentence from the
Lord. Incensed at being opposed in his iniquity,
Ahaziah sends men of his army to take him.

We find again here the same judicial character in
Elijah's miracles which was spoken of before — a cha-
racter pointed out by Jehovah Himself. He calls
down fire from heaven to consume these men. The
last of those sent by the king, owning the authority
and power of Elijah, has his life spared. Elijah goes
down with him to the king, to declare again to him in
person Jehovah's judgment which awaited him.

I.

522 THE BOOKS OF THE BIBLE.

And now we reach the end of the troubles and
afflictions of this precious and faithful servant of God.
And, if we do not find in his case the calmness of the
ascension of Jesus, who, while blessing His disciples,
ascends to His eternal and familiar home; if this
peculiar characteristic became His departure alone,
who — perfect in Himself and in His human life, in
which nothing had been found out of harmony with
the heaven He was re-entering — went back to His
Father, from whom He came ; if in Elijah's rapture
we find not the elevation of One who, having come
forth from the Father and come into the world, again
left the world and returned to His Father, without
having for one moment departed from this word —
" The Son of man which is in heaven," and who had
so much the more right and title to be there, that He
had perfectly glorified the Father here below ; if, in a
word, he who goes up is not the God-man ascending-
after having finished the work committed to Him, at
least the presence of God is felt throughout the whole
scene in the most solemn manner — a God whose pre-
sence alone can abrogate the laws of His government,
and set aside, in His servant's behalf, that which is
appointed unto men.

Moreover it is not surprising that such an event
should have been accompanied with the mysterious
solemnity which in fact surrounds it, and that those
who were present should feel that something was about
to happen which was beyond the common track of
human joy and sorrow.

Elijah, taken away by the power of God, quits the
earth without passing through death. We find in the
fact itself a marvellous testimony to the sovereign
goodness of God, and to the approbation He bestowed
upon His faithful servant.

The details are worthy of all attention.

If the prophet's translation to heaven is the great

II KINGS. 523

object presented to faith, we find also that he goes to
every place that had a voice with respect to God's re-
lationship to Israel. Elijah maintained, in spite of the
king, the relationship between God and Israel, accord-
ing to God's faithfulness, and as a prophet upon the
earth.* He did not maintain it by the king, which,
since David, was the normal state of the people. This
earthly relationship was impossible, and was to close
by an act of judgment. It is this which took
place, with respect even to Judah, in the rejection of
Christ.

Nevertheless the counsels of God change not ; they
will be fulfilled in heavenly power.

Elisha is, so to say, the link between these two
things as to prophecy. He does not return to Horeb,
to announce the uselessness of an earthly ministry,
and, in some sort, to place the broken law again in His
hands who gave it, but who was really acting in grace.'f'
The starting-point of his ministry is the ascended man,

* This consideration makes Elijah's position pretty evident.
We have seen that prophecy was the means of maintaining
God's relationship with Israel, in a sovereign manner, when
the ark had been taken and the priesthood was fallen. Pro-
phecy still holds this place in the presence of royalty in a state
of failure, which, instead of maintaining the people in relation-
ship with God, causes them to depart from Him. While pre-
senting then* true King to the people according to Zechariah's
prophecy, Christ filled also this prophetic office according to the
word of Moses, only in a manner quite pecuhar. It must be
remembered that, in comparing Elijah and Elisha with the
Lord, Christ is looked at in this character. This gives a very
important position to the function of prophecy. (Compare Hosea
xii. 13.)

t It is this grace, which Elijah had not properly understood,
that was the only means by which God could maintain His re-
lationship with the people ; so that a return to Horeb could
only put an end to the relation itself as standing on Sinai
ground, and especially to the ministry of Elijah which took
no higher position. Nevertheless God wrought for the revela-
tion of all this.

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524 THE BOOKS OF THE BIBLE.

evidently quite a new starting-point in God's messages
to Israel. Up to this point he constantly attached
himself to Elijah. The latter had thrown his pro-
phetic mantle over him (1 Kings xix.) ; Elisha thence-
forth was as if identified with him.

At the present moment, when Elijah is under the
extraordinary power which is to snatch him away
from Elisha, will the faith of Elisha maintain this
position ? Yes ; the power of God upholds him, and he
accompanies Elijah until the chariots of God Himself
separate them, and in such a way that he may see
Elijah ascending to heaven upon them. Through
grace the whole heart of Elisha was in the prophet's
ministry, and by faith he walked in the height of
God's thoughts in this respect.

Let us trace their path upon the earth. It is no
longer the weakness of man, as when he went to
Horeb, but the power of God; and Elijah traverses
all that in type had to do with God's relationship
with Israel, even death itself (and that dry-shod), up
to heaven. Gilgal* is his starting-point — the conse-
cration of man to God by death applied to the flesh —
the place where Israel was cleansed from all remem-
brance of Egypt, where the people were set apart for
God, where their camp was fixed for their victories
under Joshua ; in a word, it was the place where, by
circumcision,-|- Israel was definitively separated unto

* Eeflection will shew us that all this is a moral history of the
life of Christ, save that Christ is what He makes us to be. But
this is everywhere true. Still it was experimentally realised in
Him. He had not to be circumcised : still it was the circum-
cision of Christ. See following note. So the high priest was
washed as well as the priests. Though absolutely obedient in
nature and will, He learned obedience.

t This, as we have seen in the Book of Joshua, was in
Canaan after the passage of Jordan, as the circumcision of
Christ (that is, His separation from evil which, always true in

II KINGS. 525

God. Elijah repairs thither, and acknowledges it thus
according to God, although it was now only a place of
sin to the people.* He attains the mind of God with
respect to the people, as separated from evil and con-
secrated to God. He sets out with this. He thinks
with God : this is faith.

Elisha will not leave him ; and they go away to
Bethel ; that is to say, Elijah places himself in the
testimony of God's unchangeable faithfulness to His
people.i* He acknowledges it; he takes his place in
it ; and Elisha is with him.

These were the two main branches of faith — of the
faith of God's people : the setting apart of the people,
of man, unto God ; and the unchangeable and per-
petual faithfulness of God to His people, whatever
their circumstances may be.

• Israel (what a triumph to Satan !) had set their false
gods, their golden calf, in Bethel. Elijah (and this is
faith) links himself with the mind of God there in
spite of this. These two things compose the life of
Jesus on earth in the midst of Israel.

Elijah cannot stay there. What will he find in
going farther ? The scene changes : he is still with
God. But if transgression is multiplied at Gilgal, and
if false gods are worshipped at Bethel, as " the king's
chapel and the king's court," the curse will meet him
(for Israel has placed itself under it). He goes to

His Person, was externally made good in His death) has a true
heavenly character, and to us is by being risen, and in heavenly
places.

* See Amos iv. 4, Hosea ix. 15, and many other passages in
the prophets. This is a very striking fact, just as the cross now
is a matter of constant idolatry. The memorial of good, of the
denial and death of flesh too, is to flesh the power of evil. Oh,
what is man !

t See Genesis xxviii. 13-15. Here too one of the calves was
set up ; the place of special blessing again made the place of
idolatry.

II.

526 THE BOOKS OF THE BIBLE.

Jericho. It was there that formerly the power of the
enemy barred the whole land against Israel, and God
had smitten Jericho and pronounced a curse against
it. Man had rebuilt it to his own destruction. (1
Kings xvi. 34.) Pleasant as its situation was, the
curse of God still rested on it. Elijah goes thither,
and Elisha accompanies him, and refuses to leave
him.

But he does not remain there either ; he is still under
the mighty hand of God, Elisha following him. The
sons of the prophets give their testimony to that
which shall take place (but they only look on from
afar, when the two prophets draw nigh to Jordan) ;
Slisha knows it too, and puts an end to a discourse
which, adding nothing to his knowledge of the mind
of God, and disturbing the concentration of his
thoughts, tended rather to weaken the union of his
soul with Elijah.

Elijah comes at length to Jordan, the type of death,
which should carry him out of the land of earthly
promise, and break the links of God Himself with
Israel on that footing. He crossed it indeed dry-shod.
We know that he ascended without having tasted
death, but typically he passed through it. (It is not
a question here of expiation, but of passing through
death.) And now, beyond the borders of Israel — the
land of law, forsaken of God — he can freely propose
blessing to Elisha according to his desire.

As Jesus said, " I have a baptism to be baptised
with, and how am I straitened until it be accom-
plished." In every detail death is the path of liberty.

Elisha, attached by the power of God to the prophet
— to the same ministry which Elijah had just left — asks
for a double portion of his spirit ; and, although now
separated from him, yet associated by faith with Elijah,
gone up on high (testified by his having seen him in
his heavenly condition), his request is granted. He

n KINGS. 527

again receives Elijah's mantle; but it is that of the
ascended Elijah.

As we have said, the starting-point of his ministry
is not Sinai. It is heaven beyond the borders of
Canaan, the other side of Jordan, which is the type of
death. For, the law having been broken, and pro-
phecy— which set before the people their relation to
God on earth, and His blessing on that earth — having
been proved powerless for restoration, the faithful
prophet, forsaking a land which had rejected him,
had taken his place outside a blind and ungrateful
people, and had been taken up to Him who had sent
him (hidden, so to speak, in God ; although that expres-
sion, in its fulness, is true of the precious Saviour alone).

Up to Jordan Elijah demanded, by his ministry, that
the righteous claims of God upon His people should
be satisfied. He sets these claims before them. He
must withdraw, and God takes him away from a people
who did not know Himfi.

At Sinai he acted in human weakness, although God
had revealed Himself. Why retire to Horeb, where
the law dwelt which the people had broken? This
could be only to demand the execution of justice.
While manifesting that He could in His own time
exercise justice, God reserved to Himself His sovereign
rights of grace. But in effect it is fitting that it
should be exercised in a sovereign manner beyond
the limits of man's responsibility. The relationship
of Christ with Israel, with man, clearly explains this.
Therefore God first shews that grace has reserved the
perfect number who were known of God in Israel ;
then, having sent Elijah to fill up the long-suffering
of the will of God in grace towards the people, instead
of cutting Israel off", He places ministry in a position
with respect to Israel, in which He can act sovereignly
in grace towards every one who has faith to avail
himself of it.

IL

528 THE BOOKS OF THE BIBT.E.

After Elijah had passed the Jordan, we have seen
that all was changed. Until then Elisha is on proba-
tion; after that, grace acts. In principle it is the
position of Christ towards the assembly* or at least
towards men in grace; that is to say, it is sovereign
grace, to the actings of which death has given free
course, justice having nothing more to say, and no
longer resting on the responsibility of man who had
undertaken to obey, and from whom obedience was
due. Justice now consists in God's having His rights,
in His glorifying Himself, as is just, by being consis-
tent with His entire being, love, justice, sovereignty,
majesty, truth, and every attribute which forms a
part of His perfection. He does so according to His
sovereignty; and He does it by the Christ who has
glorified Him on the earth in all these respects, in
every part of His being, so indeed as to make Him
known. The testimony of it is that He has exalted
Christ as man to His right hand.

It must be remembered here that the application of
this regards Israel, so that the rejection of the people
is considered to have taken place by the very fact of
Elijah's rapture. God has ceased to maintain His re-
lationship with them. In His sovereign counsels God
never withdraws His love from Israel ; but, on the
ground of the people's responsibility, God has judged
them. He has stretched out His hands all the day to
a rebellious and gainsaying people. Therefore Elisha
says to the king of Israel, " Get thee to the prophets
of thy father, and to the prophets of thy mother.
Were it not that I regard the presence of Jehosha-
phat, the king of Judah, I would not look toward thee."

Elisha nevertheless returns to Israel in grace. His
ministry has then this distinctive character, that it is
a testimony to the rejection of all that belonged to

♦ And of course towards Israel also.

II KINGS. 529

the condition of responsibility in which the people
had been placed; but at the same time it is a testi-
mony to grace by faith, according to election and the
sovereignty of God, in order to maintain the people in
blessing ; and that through the righteous execution
of the judgment which their sin had brought upon
them.

This is what the return of Christ will be for
Israel, rather than what it will be for the assembly,
notwithstanding that fundamentally the principle is
the same.

Elisha, in the power of resurrection, re-enters the
scene of Elijah's labours, who had sought in vain — as
He also had done who was more excellent than Elijah
— to gather Israel unto the God of their fathers (that
is to say, to bring back man in the flesh to some faith-
fulness towards God). Jericho (pleasant in itself yet,
as we have seen, an accursed place) ceases to be so ; the
curse is removed, and the spring of waters permanently
healed, by means of salt brought in a new cruse : a
type, I doubt not, of the purifying power of grace
which separates man from evil, and which removes
evil, as contrary to the relationship of man with God ;
a moral power, which will take away the curse from
the world, and especially from the Jews, who are the
centre of rebellion against God. Salt represents puri-
fying power in the eflScacy and the permanency that
distinguish the work of God which heals the object
of blessing ; and it characterises, according to the
faithfulness of God, the source of blessing itself. The
new vessel is an image of the renewed condition of all
things through resurrection.

From Jericho Elisha goes up to Bethel, which, as we
have seen, is a place commemorative of the unchange-
able faithfulness of God* towards Israel; a faithful -

* This is the reason why Paul (Acts xiii. 3, 5) quotes these
words, " I will give you the sure mercies of David," in proof of
VOL. L II. M M

530 THE BOOKS OF THE BIBLE.

ness which can now bring forth all its fruits through
death and resurrection.

From Bethel he proceeds to Carmel,* that is to
God's fruitful field, the place where judgment had
been executed upon Baal, the prince of this world ; a
place typical of that condition of Israel which will be
the fruit of the fulfilment of God's faithful promises.
It will be seen that all this answers perfectly to the
character of his ministry, as we have considered it,
and answers to it in so much the more interesting a
manner from being in contrast with Elijah's ministry ;
the path of each corresponding with the ministry
which we have ascribed to them respectively.

From Carmel Elisha returns to Samaria, in connec-
tion with which his ordinary ministry is fulfilled.

There remains another circumstance to be noticed in
this history. Elisha curses the children who mock
him. This action not only shews us the prophet's
authority upheld by God ; it characterises his position.
For although sovereign grace, in spite of Israel's fall,
is in exercise towards the people, yet, together with
grace, judgment shall be manifested with respect to
those who despise the messenger of God. It will be
well to remark that the judgment happens when he
re-enters the land of Israel, before he takes his place
in the unchangeable promises of God to His people.
Thenceforth it is the Carmel of God which is presented
to our faith.

We may observe also, in this chapter, how little man
realises and believes what he knows, if in spirit he is

the resurrection of Christ, "no more to return to corruption."
Death rendered blessing possible with respect to a rebellious
people, and resurrection gave complete stability to the conferred
blessing; this was secured. Compare Isaiah Iv. where grace
towards Israel and the nations, through a risen Saviour, is
gloriously proclaimed.
* Compare Isaiah xxxii. 15-18.

II KINGS. 531

not identified with it. The sons of the prophets knew
that Elijah was to be taken away. Nevertheless they
propose to search for him.

In the following chapter we enter into the historical
part of Elisha's ministry. Jehoram goes to war ; and,
although less wicked than his father, the prophet no
longer regards him. Jehoshaphat is still something to
him : but the prophet seeks to abstract himself from
the influence of the whole scene. He then proclaims
blessing, and directs the counsels of the united kings.
He is a saviour of Israel. He provides (chajf. iv.) for
the need of the poor of his people, and delivers them
from their distress. He bestows the heart's desire
upon faith, which recognises and receives the prophet;
and restores life to the dead, thus binding up the
broken heart. He feeds the sons of the prophets
during the famine, and multiplies the scant measure
of bread. Death having been mingled with the food,
he remedies the evil so that they eat with impunity.

Elisha goes also beyond the borders of Israel in dis-
pensing the blessing of which he is the instrument ;
and, when the king of Israel is troubled at Naaman's
coming, Elisha heals the leprosy of this Gentile, who
is brought to acknowledge Jehovah, the God of Israel,
as the only true God. The Lord Jesus points out the
sovereign grace of God on this occasion, which, over-
stepping the narrow limits of Israel, and, owning no
longer their rio^hts, acts towards the Gentiles in the
way of election.

As it has been frequently remarked, the means used
were simple, and humbling to the flesh and to the
pride of man, having their efiicacy in full apprehen-
sion of, and full submission of heart and faith to,
death, which is become life unto man, and that which
heals him and cleanses him from sin. The man who
was the most closely connected with Elisha, a prey to
covetousness, suffers the painful consequences of a

II.-V.

532 THE BOOKS OF THE BIBLE.

hardened heart ; and that from which the Gentile had
been freed comes irremediably upon him. Such is the
position of Israel, outwardly nearer to Jehovah, but
morally afar from Him.

The sons of the prophets must enlarge their dwell-
ing-place, and Elisha, who consents to go with them,
secures them from the results of their negligence by
reversing the laws of nature.

I know not if we should seek here for anything be-
yond the general character of the miracle, or find a
type in the fact that Jordan is in question. So far as
Jordan has a typical meaning, that meaning is abiding.
It means death. The house built with that which was
taken thence, and the power of the stream overcome
and destroyed by the piece of wood cast into it, by
means of which that which was beyond hope and lost
was rescued from it, easily suggest a typical meaning.
I dare not say positively that it is the mind of the
Spirit ; and we must not give way to imagination.

Elisha preserves Israel after this from the attacks of
their powerful enemies. The king of Syria seeking to
take Elisha prisoner, it is Elisha, on the contrary, who
captures the whole host that came to seize him, thus
teaching his blind servant, who had eyes and saw not,
the unfailing care with which the Almighty constantly
surrounds His own people.

After having taught the enemy the power of Israel's
God, and the folly of attacking His people when the
messenger of His covenant is with them, Elisha lets
the Syrians go ; and these men come no more into the
land of Israel.

All these miracles sufiiciently characterise Elisha's
ministry. The poor comforted, the Gentiles healed,
Israel delivered and protected, the election blessed,
Israel and their unfaithful king set aside as regards
the prophet's testimony — all this we find in it. These
miracles are more numerous than Elijah's. The burden

6

4

n KINGS. 535^

which weighed upon Elijah's heart had no place in
Elisha's; and therefore he sought relief neither in
judgment upon the evil, nor in withdrawing from a
useless labour.

The iniquity of Israel plunges the nation again into
distress ; and Samaria is desolated by famine. The
judgment produces indignation against Jehovah's testi-
mony; for, although Jehoram did not worship Baal,
his heart was unchanged. Then comes the despair
which considers it useless to wait any longer upon
Jehovah.* This is the result of professing Jeho-
vah's name, when there is no faith in Him. It was
so with Israel in the wilderness : " Wherefore hath
Jehovah brought us up hither to destroy all this
people ?"

Elisha appears here again as saviour, or, at least, as
proclaiming Jehovah's salvation. The unbelief of the
king's attendant, who considered this deliverance im-
possible, is punished at the moment when he sees the
abundance. When all is impossible to man, Jeho-
vah interposes ; and in a moment the whole scene is
changed.

The history of the woman,i- whose son Elisha had

* It may be doubted whether what is said in verse 33 be not
the words of EHsha.

f It seems to me that Gehazi stands here in a grievous posi-
tion. Smitten by the hand of God, because his heart clung to
earth, even in the presence of Jehovah's mighty and long-
suffering testimony, he is now a parasite in the king's court, re-
lating the wonderful things in which he no longer took part.
This poor world grows weary enough of itself to lead it to take
some pleasure in hearing anything spoken of that has reality
and power. Provided that it does not reach the conscience, they
will listen to it for their amusement, taking credit to themselves
perhaps for an enlarged and a liberal mind, which is not en-
slaved by that which they can yet recognise philosophically in
its place. But that is a sad position, which makes it evident
that formerly we were connected with a testimony, whilst now
we only relate its marvels at court. Nevertheless God makes
VI., VII.

534 THE BOOKS OF THE BIBLE.

raised to life again, gives us a little picture of all God's
dealings with Israel. During long years, as determined
by Jehovah, Israel is deprived of everything ; but God
has preserved all for them, and in the day of blessing
all will be restored to them ; and they shall receive
double the fruit of their years of affliction. It is the
son restored to life that brings blessing.

Nevertheless the judgments of God are being accom-
plished. Elisha goes to Damascus, and Hazael, the rod
of Jehovah to chastise His people, is placed on the
throne of Syria. On the other hand, Elisha is acknow-
ledged by the Gentiles themselves.

The Spirit of God takes notice of the consequences
of Judah's alliance with Israel; but with this excep-
tion, Judah for the time is out of sight.

In chapter ix. the judgment on Ahab's house com-
mences. He who executes it does not remove, in so
doing, the rod which God had lifted up against Israel
in the person of Hazael. By means of Jehu God
judges the house of Ahab; but Israel was oppressed
by the Syrians, and their land overrun by them
during the whole of Jehu's reign. Going farther
than Jehoram, Jehu destroyed Baal and his worship
at the same time as the house of Ahab : but he did
not return unto Jehovah. He saw the folly of idolatry :
energetic and ambitious, his interest lay on the other
side. When the prophet of the Lord announces to him
the near possession of the throne, he hearkens unto
him. Sincere perhaps in the conviction that Jehovah
was God, he was quite ready to honour Him when his
interest agreed with his convictions. He displayed all
his energies in accomplishing a work to which he had
devoted himself. Ahab's religion had no charm for
him. He had felt in his conscience the power of

UBG of it ; and it does not follow that there was no truth in
Gehazi. But to rise in the world, and entertain the world with
the mighty works of God, is to fall very deeply.

n KINGS. 535

Elijah's testimony; and he understood that it was
madness to fight against Jehovah, whose part he had
taken. What he did for Jehovah, he did well, accord-
ing to his wonted energy. Nevertheless his vengeance
is without the fear of Jehovah ; it is carnal. (See
Hosea i. 4.) At the same time the golden calves still
existed, as the sanctuary of the kingdom, with whose
origin they were connected, and of which they were
the national religion. This Jehu did not care to touch.
God recognises a zeal which had judged evil uprightly ;
for the question here was His outward government,
and not His judgment of the secrets of the heart ; and
in fact Jehu acted faithfully in destroying Baal root
and branch. Thus he slays the king of Judah, who
was confederate with the evil, and the royal family of
Judah, who had come to visit that of Israel. Every-
thing falls before his avenging sword, and the words
of Elijah, the servant of Jehovah, are fulfilled. Thus
it is Elisha who performs the function of Elijah* in
his stead, prophetically anointing Hazael and Jehu,
although not with his own hands.

In chapter xi. the judgment of God falls upon the
family! which had corrupted Israel, and even Judah
also. The daughter of the house of Ahab, the usurper
of the throne of Judah, Athaliah, is cut off through

* In this respect Elijah and Elisha form but one prophet, with
the difference that has been pointed out. Elisha was a " prophet
in his room,'' an expression not used with regard to prophets in
general. In fact it is Clirist risen who will execute, or cause to
be executed, the judgments of God upon apostate Israel. (See
Psalms XX., xxi.)

f During the time that Ahab, stirred up by Jezebel, as well as
his family and sons, are the instruments of Israel's apostasy and
corruption, God sends the testimony of Elijah and Ehsha. This
is, in the main (after Solomon), the subject of the two Books of
Kings. The fall of the house of David, brought on by its
alliance with Israel, or by the example of their kings, is related
in the end of the book, where we find also the connections of
the Assyrians with the people of God.
VUI.-XI.

536 THE BOOKS OF THE BIBLE.

the faithfulness of the high priest, whose wife had
preserved one of the offspring of David.

Nevertheless there is not true zeal for Jehovah.
The priests keep the money to themselves, which they
had agreed to use for repairing the house of the Lord,
until the king interposes to set things in order.

Walking in the steps of Jeroboam, the son of Nebat,
the house of Jehu was no protection to Israel against
Hazael. But the compassion of Jehovah raised up a
deliverer. To His pitiful heart there was yet space
for long-suffering towards His people. Elisha, at the
point of death, puts the king in the way of deliver-
ance ; but his heart was unable to embrace it in its
full extent. Still, in the reign of Jehoash, the Syrians
were driven back into their own land ; and Jeroboam,
although walking in the evil ways of the son of
Nebat, was able to recover all the original possessions
of Judah ; for God had pity on Israel, and had seen
that their affliction was very bitter.

Alas ! when it is not the faith of God's people that
is the source of their strength, one enemy destroyed
only makes room for another. The Assyrian soon ap-
pears on the scene. Elisha being dead, Israel — de-
prived of this last link with God — soon fall into
anarchy and ruin. The Assyrian invades the land.
Israel, leagued with the king of Syria, turn their last
efforts against Judah. A sorrowful picture of the
people of God ! The alliance between Syria and Israel
brings out the king of Judah's unfaithfulness, and
entangles him in the snares of the Assyrian.

Elisha, already dead, restores life to a corpse which
was being hastily buried on account of an invasion of
the Moabites. His history, unto the end, is stamped
with the character of the power of life.*

* To understand all this part of the history which we are
considering, the prophets Hosea and Amos must be read, and
Isaiah vii. and viii. (compare Hosea v. 13 ; viii. 4 ; xi. 5 ; Amos

II KINGS. 537

This resurrection, wrought by contact with the bones
of Elisha, appears to me to give the comforting in-
struction, that, while apparently lost to Israel, the true
prophet is still the vessel and guardian of all their
hopes ; and that when Israel is, as it were, dead and
forgotten. He will, after all, restore them to life in a
manner as unexpected as powerful.

We come now to the connection of Judah with the
Assyrian, fruit of the inward demoralisation of the
former.

Ahaz plunged into the worst idolatry. Full of
worldly wisdom, he seeks in the new power of As-
syria a support against enemies nearer home, and he
succeeds to his ruin. We see again here the nullity
of the high priest in presence of the king. It ap-
pears that the people had lost their confidence in the
house of David, as had the latter in the faithfulness
and goodness of the Lord.

Hoshea, although less wicked than his predecessors,
concludes the list of kings, whom the patience of God
had borne with in Israel. God thought of His people;
and now there was no more hope of them. They were
not even a vessel fit to contain the election of God, to
whom He made Himself known. Brought under sub-
jection to the king of Assyria, Hoshea had sought
help from Egypt. After the king of Assyria had
put him in prison, Samaria and all Israel could not
long resist. The people of God are carried into
captivity, and dispersed among the cities of Assyria
and Media ; and the land which belonged to Jehovah,
and which had been given in possession to Israel, is

V. 27 ; and also 25, 26 ; Hosea xiii. 10, 11) ; but, to understand
well God's dealings, the whole of these prophecies should be
read. I have only quoted the passages which mark the connec-
tion with the history ; but the internal condition of the people is
much more seen in the prophets than even in the books which
instruct us as to their public history.
XII.-XVII.

538 THE BOOKS OF THE BIBLE.

peopled by strangers, sent thither by the king of
Assyria.

In the prophecies of Hosea the two great principles
of God's dealings may be seen, one of which has been
set before us in Elisha (the connection between the re-
surrection of the man about to be buried, and the first
verse I shall quote, is remarkable), namely, redemption
from the power of death (Hosea xiii. 14) ; and the
governmental dealings of God. (Hosea xiv. 9.) But
how the prophet labours to adapt his voice to the
foolishness of Israel, and to make it reach the con-
science of this erring people ! He comes after Elisha's
death. Elisha's presence among them, and the subse-
quent testimony of Hosea, bring out the marvellous
patience and kindness of God towards them. Hosea
gives us more than the internal history; he unfolds
the causes of the judgments, although God may have
sometimes interposed for restoration, and may have
appeared to smite when the king was less wicked than
ordinarily.

In the language of the prophets we find what the
people really were in the sight of God. The promise
of their restoration, and in principle even that of our
present blessing, is found there also.

The history of that which happened after foreign
nations were brought in shews the strange confusion
which had taken place in Israel. It is one of the
former priests of Jeroboam's system who comes to
instruct them in the fear of Jehovah. Together with
this they worship their own gods. A medley, hateful
to the Lord, is the consequence. In the same way
that, in spite of their unfaithfulness, Jehovah retained
His sovereign rights over the people, we find Him also
vindicating His claim to the land after the people were
driven out. He maintains these rights for ever.

Chapter xviii. brings us to a rather different subject,
namely, the relations of Judah with the Assyrian, who

II KINGS. 539

had become their oppressor through their unfaithful-
ness ; and also their relationship with Babylon.

In order to set His dealings with His people in their
true light, God raises up a faithful king, distinguished
by this, that he puts his trust in Jehovah as no king
had done since David until this period, and as none did
after him until the captivity.*

That which happened with respect to the brazen
serpent shews us the tendency of the heart to idolatry.
And how many things, to which man continues at-
tached in a carnal way, remain hidden in the midst of
so many blessings and chastenings ! This teaches us
also how near — with such hearts as ours — is the re-
membrance of blessing, to idolatry of the symbols of
blessing. Faith gets rid of these things ; for God had
given the brazen serpent, not to be a token of the re-
membrance after the cure, but in order to cure. Man
preserved it by a very natural feeling ; but this is not
of God, and it soon became the instrument of Satan.

Hezekiah smites the Philistines, those inward and
perpetual enemies of God's people, and in a great
measure subdues them.

It is after this that the king of Assyria comes up.

The king of Assyria had carried Israel away captive.
His successor seeks to conquer Judah likewise. Ac-
cording to the prophet's expression, the waters of this
river reached even to the neck. The power of the
allied kings of Israel and Sj^ria appears to have had
some attraction for the people of Judah, who, on the
other hand, despised the weakness of the house of
David ; for God was little in their thoughts. In this
confederacy, favoured apparently by the people of
Judah and Jerusalem, they proposed to set aside the
house of David in favour of the son of Tabeal. There
was an apparently well-conceived plan on the one side,

* We shall see, farther on, that which characterised Josiah.
XVUL

540 THE BOOKS OF THE BIBLE.

and an imminent danger on the other. But these were
not God's thoughts. In His mercy He would not yet
put out the lamp of David's house. He sends the
promise of Emmanuel, and exhorts the remnant to put
their trust in Jehovah Himself.

We shall examine this more in detail when we con-
sider the prophecy of Isaiah. I only refer to it now,
in order to elucidate the history and exhibit the con-
dition of the people. Ahaz, who did not trust in Jeho-
vah, was the instrument of fulfilling His purposes;
but the Assyrian, in whose power he trusted, became
through him the scourge of Judah.

But, in order still to bless and preserve Jerusalem
and Judah, God raises up Hezekiah, a godly and faith-
ful king, who put his trust in Jehovah. Hezekiah is
unable to repulse Sennacherib ; so that the people are
punished. He submits to Sennacherib, offering to pay
whatever he demands; but whether the king's re-
sources were insufficient, or that the king of Assyria,
after having accepted the present which Hezekiah sent
him, broke his engagement (compare Isaiah xxxiii.),
Sennacherib, taking advantage of the king's apparent
weakness, requires complete submission, both from the
king and the kingdom, and invites the inhabitants of
Jerusalem to come out of the city and place them-
selves under his command.

We see however, that even while blaspheming Jeho-
vah, Sennacherib is conscious that he is in the presence
of a principle and a power that he does not understand.
The people, obedient to the king's commandment, make
him no answer. Drawn elsewhere by tidings of the
king of Ethiopia's attack, Sennacherib repeats in a letter
his blasphemies and insults. Hezekiah lays all these
things before Jehovah, and seeks his answer through
the prophet Isaiah. The same night God smote the
army of the Assyrians. Sennacherib returns to his own
country, and dies there by the hand of his own sons.

I

n KINGS. 541

Hezekiah is thus a t3rpe of the true Emmanuel, of
Him before whom the Assyrian, the desolater of Israel,
will fall. This is a very important history, as fore-
shadowing the events of the last days ; but it will be
studied more advantageously when examining the
Book of Isaiah, which frequently applies it in this
manner. It is but the general idea that needs to be
touched upon here.

We find here again in a figure the principle with
which Israel's deliverance, and that of all men, is con-
nected— a principle pointed out in Elisha, and accom-
plished in Jesus. Hezekiah is raised as from the
dead. He had been sick unto death ; but Jehovah
heard his prayer, and, on his humiliation, revokes the
sentence which He had pronounced through Isaiah.

But man can scarcely bear exaltation. Blessed of
Jehovah, he boasts himself of that which he has re-
ceived. After having displayed all his riches to the
ambassadors of the king of Babylon, who were sent to
congratulate him on his recovery, he is warned that they
shall all be carried away even to Babylon. The king
of Babylon felt, perhaps, some satisfaction in allying
himseK with one who had not yielded to the power of
the king of Assyria ; but the world's wisdom, which
cultivates profitable connections with the people of
God, is always a snare to them. Hezekiah might
have made known the source and giver of all this ;
but he acted as a man. Nevertheless he submits
graciously and humbly to the word of Jehovah, which
was spoken to him on this occasion.

But, at this period, the people had deeply corrupted
themselves, and the impulse which God had given
disappeared entirely with the man in whom it acted.
The son of Hezekiah was a model of wickedness.
God was about to transfer power to the Gentiles ;
and, even while making it manifest that certain bless-
ing attended faithfulness and trust in Himself, He

XIX., XX.

642 THE BOOKS OF THE BIBLE.

allowed the house of David to give themselves up to
debasement.

When Hezekiah died at the age of fifty-four, his
son was but twelve years old. Beguiled himself,
Manasseh seduced the people, who were but too will-
ing to commit greater iniquity than the nations who
knew not God.

The particular events of Manasseh's life are not
related here. The Holy Ghost, having given us the
details, in that which precedes, of God's public govern-
ment in Israel, until He had said, " Lo-ruhamah,"
then shews us God's dealings with Judah, governed by
the conduct of their kings, until God has said, " Lo-
ammi." This had been already announced on account
of Manasseh's heinous sins ; and Josiah's piety could
not change the just judgment of God. There was yet
for Judah some prolongation of tranquillity ; but their
repentance under Josiah was but outward,* and evil
regained the mastery immediately after his death.
Amon did but follow the evil ways of his father
Manasseh.

Observe what grace raised up Hezekiah and Josiah,
both of whom were born of fathers given up to idola-
try, and followed by sons who were equally abandoned
to it. But the sovereign grace of God towards Israel
again raised up this testimony, and manifested that He
was always ready to bless, even if Israel refused to be
blessed, and chose their own ruin instead. Without
God, what is the heart of man? In all this the patience
of God's government was fully demonstrated; for,

* See Jeremiah iii. 10. This passage teaches us how seldom
the heart, which is what God judges, con-esponds with the sem-
blance of zeal for Him and for His glory, which appears on the
surface, when, moved by the Spirit of God, a man of faith pre-
sents himself to promote His glory. See also under Hezekiah's
reign the condition of the people and God's judgment — Isaiah

n KINGS. 543

under Hezekiah, many things still existed which

escaped the king's eye and judgment, through lack of
watchfulness in the fear of the Lord.

That which distinguished Josiah was his carefulness
to observe the law of Moses, the book of which had
been discovered in the temple; trust in Jehovah had
characterised Hezekiah ; and in these respective cha-
racteristics they are both unequalled as to their walk.

The kingdom of Assyria was declining, and Josiah
exercises his royal power through the whole extent of
the country. The threat addressed to Jeroboam of old
is fulfilled. All the high places of Israel are destroyed.
Perhaps the heart of Josiah was lifted up. Be that as
it may, God performed His promise, and took him
away from the evil, the dreadful accomplishment of
which was hastening onwards ; for, whatever might be
the sincerity of Josiah's piety, all hearts were cor-
rupted. Compare with this 2 Chronicles xxx. 17, &c.
— the account of that which happened long before his
reign.

The kings of Israel had been the fatal examples of
a course which had led Judah and all Israel to their
ruin. (See chap. xvi. 3.) The pious Jehoshapliat's
alliance with Ahab was the origin of all this, for evil
bears fruit which continues long to reproduce itself.
Alas ! alas ! what is man when he turns aside from
Jehovah's ways, from the narrow and straight path of
God's word and will, from the path of faith — the true
path of an obedient spirit ?

The history which we have been going over has
given us an account of the Assyrian's connection with
the people of God. He was a cedar of Lebanon ; but
he is cut down. Pharaoh thouglit, for a moment, of
making the empire his own ; he sought to exalt him-
self that he might rule over the trees of the forest.
Judah, brought out in former days with a high hand
by the power of God from Pharaoh's country, is subject

XXL, XXII.

544 THE BOOKS OF THE BIBLE.

to him. But, whatever Pharaoh's pretensions may be,
this is not the purpose of God. If God writes " Lo-
Ammi " on His people, it is Babylon which is to begin
the times of the Gentiles.* Pharaoh returns into his
own country, and Jehoiakim, powerless and without
God, comes under the dominion of Nebuchadnezzar.*f-
We need not go into the details. His son, as wicked as
himself, rebels against Nebuchadnezzar ; for Judah,
the son of the Most High, was little used to bondage ;
but this heifer also must bend its neck to the yoke
(Hosea x. 11), and Jehoiachin is carried captive to
Babylon. The kingdom and the temple still exist ; but
Zedekiah, having broken the oath which he had made
in the name of Jehovah,^ and, allowing himself to be
governed by the princes, persists in his rebellion and
is taken prisoner. His sons having been slain before
his eyes, and himself deprived of sight, he is carried

* As a figure, this is an important principle ; for Egypt is the
state of nature, out of which the assembly is brought ; Babylon
is the corruption and worldliness into which she falls.

t How sorrowful is this part of the history, in which the only
question is, whether Egypt or Babylon is to possess the land of
God's people, the land of promise ! It being no longer a
doubtful point whether Israel shall continue to possess it, it
must become a prey to one or the other of these hostile and
unbelieving powers.

Alas ! Israel was unbelieving with more light than the others,
who did but take advantage of the position and the strength
which the unbehef of Israel gave them, and acknowledged in
them.

X This filled up the measure of sin. We shall draw the
reader's attention to this when considering the prophecy of
Ezekiel, who dwells upon it. By making use of an oath in
Jehovah's name in the hope of preventing revolt, Nebuchad-
nezzar shewed more respect for that name than Zedekiah did,
who despised such an oath. God permitted this final CAddence
of iniquity. Zedekiah might have remained a spreading vine
of low stature. One who was above aU, alone knew how to
render to Caesar the things which are Csesar's, and to God the
things that are God's.

II KINGS. 545

away to Babylon. The temple is burnt ; the walls of
Jerusalem are broken down ; the seat of Jehovah's
throne is trodden under foot of the Gentiles. Sorrow-
ful result of His having entrusted His glory to men
among whom He had placed His throne ! Sorrowful,
thrice sorrowful, conduct of man — of that generation
whom God had so honoured ! On the other hand, God
will take occasion from it to manifest that infinite
goodness, which, in sovereign grace, will re-establish
the very thing that man has cast under foot to the
profane.

The prophets Jeremiah and Ezekiel must be read to
have the complete history, and the internal history of
the spirit of the people, and that of the king ; the
history at once of the condition which drew down the
judgment, and of the patience of God, who, even until
the very taking of the city, continued to send them
most affecting calls to repentance — alas ! in vain ; and
the times of the Gentiles began.

The reader who would thoroughly understand the
events of all this history, the marvellous patience of
God, and the way in which He raised up faithful
kings, in order that He might bless, should read the
prophets Hosea, Amos, Jeremiah, and certain chapters
of Isaiah, which speak to the people in the nan.w of
Jehovah and tell them of their true condition.

XXIII.-XXV. N N

I CHRONICLES.

The Books of Kings have given us the general and
public history of God's government in Israel; and,
from Rehoboam to Zedekiah, the history of the kings
of Israel — a history in which the result of the fall of
the kingly power is manifested in presence of God's
long-suffering. That which is said in these books re-
specting Judah only extends to the connection of
Judah with the house of Israel during this period.

The Books of Chronicles give us the history of the
same period under another aspect (that is, that of
blessing and of the grace of God) ; and, more par-
ticularly, they give us the history of the house of
David with respect to which this grace was mani-
fested. We shall see this verified in a multitude of
instances.

These Books, written or drawn up after the captivity
(see 1 Chron. vi. 15), preserve God's history of His
people, recorded by the Holy Ghost, as He loved to
remember it, exhibiting only such faults as require to
be known in order to understand the instructions of
His grace.

He records at the same time the names of those who
had gone through the trials mentioned in this history
without being blotted out of the book. Here indeed
it is but the outward figure of this blessed memorial
of tihe people of His grace; but in fact this is what
we find here. All Israel is not there ; but all are not
Israex who are of Israel. At the same time the Spirit
of God goes farther back, and gives us the genealogy
from Adam of the generation blessed by grace accord-

I CHRONICLES. 547

ing to the sovereignty of God, with that which be-
longed to it outwardly, or after the iBlesh. He puts
into relief, sufficiently to make it apparent, the part
owned in grace, which stood externally in relationship
with that which was merely outward and natural,
putting always that which is natural first, as the
apostle tells us.

Thus, beginning with Adam, we have the family of
Seth down to Noah. Then comes the family of Japh-
eth and of Ham, one of whose descendants began to be
mighty on the earth ; and finally that of Shem, whose
God was Jehovah, and whose line is followed down to
Abraham. Abraham, called out from among men,
becomes, as it were, a fresh stock. His posterity after
the flesh is first given us ; then Isaac, the child of pro-
mise, a fresh stock, whose children after the flesh are
exhibited, with their kings and their chiefs, before the
child of election.

At length, in the second chapter, we find Israel, all
of whose sons were more or less under the care of God
who had loved Jacob.

Judah is then introduced to lead us to the royal race
of David, the object also of the promises according to
the election of God.

Besides this, we find a picture of the prosperity of
Judah's family in general, and that of Caleb's family
in particular, who was faithful to God in his genera-
tion. God has preserved the memorial of it in this
place.* Thus also the way in which the land was

* It is well to remark here, that in all these genealogies,
when a family has been established in a place, the name of the
place is often used for that of the family ; that the descendants,
through several generations, are named together as children of
the head of the race (compare chap. iv. 1 with the commence-
ment of chap, ii.) ; and that, without having been named before,
the eminent man of a family is taken to begin a gei2^alogy
anew. (Chap. viii. 29, 33.)

L-III.

548 THE BOOKS OF THE BIBLE.

peopled and its internal history are vividly presented
to the reader.

The genealogy of David's family is next given us, as
far as several generations after the return from the
captivity ; and then that of the tribes in succession ;
but in relationship with their position in Israel, and
with the addition of certain notices of possessions ac-
quired either by families or by an entire tribe. Dan
and Zebulun are wanting ; Judah is found. (Chap. iv.
1.) Simeon (chap. iv. 24) had had his lot within the
territory of Judah, but he had enlarged his domain;
and some of this tribe, having gone beyond the
borders of the land, had escaped the captivity. Reu-
ben (chap. V. 1), Gad (chap. v. 11), and the half tribe
of Manasseh (chap. v. 23), had remained eastward of
Jordan. These tribes together had also much extended
their territory, and had enriched themselves at the ex-
pense of their enemies.

These tribes come together, Judah as the royal
tribe ; Simeon is brought in with him, because his
territory was within Judah's ; then Reuben, the j&rst-
born, and with him the tribes beyond Jordan as con-
nected with him. Also they were carried away captive
before the rest. The God of Israel brought judgment
upon them. Levi came genealogically next ; but I
apprehend there was a stronger reason; that it was
the priestly tribe, as Judah the royal.

In the genealogies of Levi (chap, vi.) we see, first of
all, the line of high priests until the captivity; and
then the Levites, their services and their cities. After
Levi come Issachar (chap. vii. 1), Benjamin (chap. vii.
6), Naphtali (chap. vii. 13), few in number ; the other
half tribe of Manasseh (chap. vii. 14), Ephraim (chap,
vii. 20), and Asher (chap. vii. 30). Then we find
Benjamin again (chap, viii.), first of all with reference
to Jerusalem, and afterwards in connection with the
family of SauL

I CHRONICLES. 549

But that which has been preserved here of the gene-
alogies of the people — an affecting remnant (through
grace) of those who had fallen under the sorrowful
condemnation of " Lo-ruhamah " and " Lo-ammi " — re-
veals to us another circumstance, namely, that, where-
ever there has been faith, God has blessed His people
individually. Jabez (chap. iv. 9, 10), the son of afflic-
tion, seeking blessing in the presence of the God of
Israel, failed not to find it. Jehovah enlarged his
borders, and so kept him from evil that it grieved him
not. Simeon, although dispersed in Israel, was able to
drive out the enemy and possess their land, even unto
mount Seir. The two tribes and a half beyond Jordan
enlarged their territories also, and possessed the gates
of their enemies, "because they cried unto God."
Afterwards they were carried away captives, because
they forsook God. Thus, although there was neither
the power of the king nor the order of the kingdom,
yet, wherever there was faith, God blessed those of His
people who trusted in Him.

These genealogies were imperfect. The condition of
Israel bore the impress of the ruin which had befallen
them ; but also that of the goodness of God who had
brought back a remnant, and who had preserved all
that was needful to place those who formed it in the
record of His people. If the needful proof to give
them a title to this were wanting, such as were of the
people ceased to enjoy their proper privileges, and the
priests their sacerdotal position, until a priest stood up
with Urim and with Thummim. For these genealogies
served as a means to recognise the people. Happy he
who had preserved his own, and who had so appre-
<jiated the heritage of Jehovah as to attach value
to it ! It was a proof of faith ; for, it might have
been said. Of what use are these genealogies in
Babylon ?

As to the Levites — for it is good to serve the Lord

IV. -VIII.

650 THE BOOKS OF THE BIBLB.

■ — ^their genealogies, their cities, and their services
were known with sufficient certainty, even with re-
spect to those that dwelt at Jerusalem. The mercy of
God has not forgotten either to preserve a lamp in the
house of Saul ; for in judgment God remembers mercy.
Chapter ix. teaches us the use which they made of
their genealogies; for those mentioned in it are
persons who had returned from the captivity, as may
be seen in Nehemiah xi. This portion of the book
closes at chapter ix. 34. Verse 35 begins the nar-
rative.

A brief recital of the ruin of Saul's house intro-
duces Jehovah's establishment of the house of David.
All that took place before the people gathered them-
selves to David at Hebron, and before the kingdom
was established in his house over all Israel at Jerusa-
lem, is passed over in silence.

After this we find, as a general subject, the order of
the kingly power, and of the kingdom as established
in the house of David — the kingdom, looked at as or-
dained of God in blessing, rather than the historical
account of all that took place ; — excepting so far as
was necessary to furnish this picture. There is not
perfection here ; but there is the order which God ap-
pointed. The faults and the sufferings of David,
whether before or after he was made king, are conse-
quently passed over in silence.

After having mentioned the king himself, anointed
by Samuel according to the word of Jehovah to rule
over all Israel, the history begins with that which con-
stituted the strength and glory of David's kingdom.
The high priest no longer occupies the foreground.
Jehovah's anointed is essentially a man of war^
although it is not always to be so. Joab and the
mighty men who had been David's companions in
arms come immediately after the king.

The first place next to the king is his who delivered

I CHRONICLES. 561

Zion out of the enemy's hands ;* and this spot, chosen
of Jehovah, becomes the city of David and the seat
of royal power. We are then told how David's com-
panions in arms successively joined him, though yet
for a long time rejected and pursued by Saul, mean as
yet in appearance, a fugitive and without power to
resist.

The first who are pointed out as having come to him
— a proof that God and the knowledge of His will
had more value in their eyes than parentage and the
advantages which flow from thence — are from among
the brethren of Saul (that is, of the tribe of Benja-
min), and men of the greatest skill in handling the
bow and the sling, the weapons with which Saul was
slain in the battle in which he was overthrown.

There were some who came from beyond Jordan to
David, while he was still concealed in the wilderness ;
for faith and the manifestation of God's power tend to
bring into play the energy and strength of those who
connect themselves with it. He with whom God is
attracts those with whom God is working ; and their
energy developes itself in proportion to the manifesta-
tion of His presence and favour. Many of these had
been with Saul, but when with him they were not

* David having built the city from Millo round about, Joab
repaired the rest of the city. We may observe that Shammah
the Harorite is not mentioned here. Perhaps it is Shammah in
chapter xi. 27 : but this is doubtful. (See 2 Samuel xxiii. 25.) It
may also be observed that the exploits of these mighty men con-
sisted especially of victories over the Philistines, the enemies by
whom Saul, who had been raised up for the purpose of destroy-
ing them, was overcome. Whatever may have been their sub-
sequent achievements, it was there they learnt to conquer, and
that they acquired the reputation which procured them a plae«
in the archives of God.

It is well that the reader should remember the connectio»
between this whole history, and the establishment of the power
of Christ, the Son of David, on the earth.
IX.-XT.

552 THE BOOKS OF THE BIBLE.

mighty men; many also had never been with him.
Yet even in Saul's camp David had been able to slay
the Philistines when all Israel was in terror. After
that, similar achievements become almost common. At
the beginning such things required immediate commu-
nion with God, so as to shut out the influence of all
that surrounded the man who enjoyed this communion.
Afterwards the surrounding influence was favourable,
and, in this sense, faith propagates itself. These were
but the chief of the mighty men whom David had.
When God acts in power, He gives strength to the
weak, and produces, by the energy of faith and of Bis
Spirit, an army of heroes.

In those who came from Benjamin and Judah wc
see that there was this link of faith. (Chap. xii. 16.)
They knew that David's God helped him. David
committed himself to God with respect to those who
joined him, for he was in a very difficult position to-
wards the end of his career of trial and affliction.
Those to whom God had given energy and strength
came to him in great numbers; for everything was
ripe for his elevation to the throne of Israel, and for
the transfer of Saul's kingdom to him.

There were various characteristics in this army of
God : all famous for their valour, some among them
had understanding of the times to know what Israel
ought to do, and, in this case, all their brethren were
at David's command; others were armed for battle;
others had all instruments for war, and were not of a
double heart. And these things were according to the
gift of God, and they all came with one heart to make
David king; their brethren had prepared everything
in abundance, for there was joy in Israel. It is always
thus when Christ is really magnified by upright hearts
who only seek His glory.

David immediately thinks of the ark. (See Psalm
cxxxii.) He consults with the captains of the thousands

I CHRONICLES. 553

of Israel in order to bring it back amongst them.
Loving the people, and beloved by them, he acts with
and for them : but his zeal was still too much con-
nected with his warlike spirit ; and, while giving him-
self up to joy, he did not sufficiently consider Jehovah's
ways. He imitates no doubt the means by which God
had glorified Himself, when the ark fell into the hands
of the Philistines. These were quite right in having
nothing to do with it, and in leaving God to act, and
to testify of Himself, that He was the God of all
creation, exercising a power that overrules nature in
His creatures. This was faith in the Philistines ; but
it was not faith in Uzza to touch the ark. Amongst
God's people it is His word that must direct. God
may act in sovereignty outside of all this; but here
the word rules. Perez-Uzza is a witness that it can-
not be neglected with impunity, and that the order of
His house in the midst of His people is a thing which
He will cause them to reverence. It was through
having failed in this reverence that David's joy was
turned into sorrow and fear ; but the house of Obed-
edom was nevertheless a proof that the presence of
God assuredly brings blessing.

The history of the royalty continues. David esta-
blishes himself at Jerusalem, and Jehovah confirms
the kingdom in his hands, and it is lifted up on high
because of His people. Having inquired of God and
exactly followed His directions, David twice gains a
complete victory over the Philistines. Being thus
blessed of Jehovah, his fame goes out into all lands.

He makes himself houses in Jerusalem, and prepares
a place for the ark of God, pitching a tent for it.

Warned by the calamity* which his neglect had

* It is to be observed, that, although this had its origin in the
gnilty forgetfulness of David, it nevertheless gave occasion
through grace to his being set in his true position for the regu*
XII.-XIV.

554 THE BOOKS OF THE BIBLE.

brought upon Uzza, the first time he undertook to
bring back the ark, David now gathers, not only all
Israel together, but also the Levites and the children
of Aaron. This gives occasion to the setting forth of
the whole order of Levitical service as it had been ap-
pointed by David, and of the relation between the
priesthood and royalty; that is, that the former is
subordinated to the latter, the king being Jehovah's
anointed, although the service of the sanctuary be-
longed to the priesthood.

As the head, David orders everything and appoints
psalmody for the service of God. Then by the help of
God, the ark is brought from the house of Obed-edom
into the tent prepared for it in Zion, with offerings to
God who helped the Levites by His power, and with
joy and songs of triumph. David himself, clothed
with a robe of fine linen and an ephod, dances and
plays before the ark of Jehovah who was going up to
His place in Zion. This action — unintelligible to the
unbelieving Michal, to whom the king's behaviour was
therefore unintelligible also — was of very great im-
portance. It identified kingly power in Zion (that is
to say, the kingly power of Christ, as deliverer in
grace) with the token of Jehovah's covenant with
Israel — a token established there in grace, when Israel
had already failed entirely under the law, and even
after their rejection of God as their King.

The Aaronic priesthood was not able to maintain the
people's relationship with their God, and consequently

lation and appointment of all that concerned the Levites'
service. It is always thus with regard to faith, for the purposes
of God are fulfilled in favour of it. Man in his zeal may depart
from the will of God, and God wiU chasten him, but only to
Lring him into more honour, by setting him more completely
in the position which God has purposed, and in the under-
standing of His ways, according to which He will magnify His
servant.

I CHRONICLES. 655

the outward order had completely failed. The altar at
which the priests were to sacrifice was elsewhere (at
Gibeon), and not before the tent which contained the
ark. And the ark, which was the sign of the covenant
and of the throne of Jehovah, was at a distance from
the altar at which the priests ministered.

The covenant of Jehovah is connected with the
kingly power, and that in Zion — the place which He
had chosen for His rest. David himself assumes some-
what of the Melchisedec character, but only in testi-
mony and by anticipation. (Chap. xvi. 1-8.) In these
verses the priests do not appear.

In order to apprehend more clearly the import of the
removal of the ark to Zion, it will be well to consider
Psalm Ixxviii. 60-72 and Psalm cxxxii., and to com-
pare verse 8 of the latter with what Moses said during
Israel's journey in the wilderness. (Num. x. 35, 36.)
It is interesting to see that each petition in the earlier
part of Psalm cxxxii. is exceeded by its fulfilment at
the close.

The circumstance of the ark not being taken to the
tabernacle at Gibeon was also of deep significance. It
was completely judging the whole system connected
with this tabernacle. The tabernacle was still in being,
as well as the altar, and the priests ofifered sacrifices
there ; but the ark of the covenant of Jehovah had
been taken away from it. The king disposed of the
latter by his authority, placing it elsewhere. Ever
since the ruin of Shiloh this judgment had continued
as a chastisement executed by the enemy ; but, now
that God interposes by means of David and acts in
power, this power places the visible sign of His cove-
nant with His people elsewhere. The kingly power is
established at Jerusalem, and the sign of God's cove-
nant is taken away from the tabernacle of the con-
gregation to be placed on Mount Zion, the seat of the
kingly power.

XV., XVI.

656 THE BOOKS OF THE BIBLE.

When the people were to journey, Moses said,* "Rise
up, Jehovah, and let thine enemies be scattered, and
let them that hate thee flee before thee." This was
when the ark went before them to search out a resting-
place for them. When it rested, he said, " Return, O
Jehovah, unto the ten thousand thousands of Israel.'*
But, when God had up to a certain point given rest to
Israel, they knew not how to enjoy it. They took the
ark out of its place to carry it into the camp of Israel,
when defeated on account of their unfaithfulness by
their enemies ; but this was not now the place for the
ark. Neither the one nor the other of Moses's expres-
sions was suitable to this transfer of the ark to the
midst of the camp. The ark was taken, and, as we
have seen elsewhere, Ichabod was pronounced upon
the people.-|- But the faithfulness of God is abiding ;
and, now that He has interposed in grace and power,
and that the throne is established as the vessel of this
power and grace, another word is given : " Arise, O
Jehovah, into thy rest, thou and the ark of thy
strength." (Psalm cxxxii. 8.) Israel, the camp, and the
priesthood were no longer the rest of God.

Let us now consider the import of this establishment
of the ark and of the throne in Zion, as set before us
in the psalm which David wrote on this occasion.

It is true that, so far as it was entrusted to man, J
the kingly power failed; but it is not, therefore, the
less true that it has been placed in the house of

* ThuR in the wilderness, it was Israel journeying, who were
seeking their rest, who were to find enemies on their way, and
whose faith recognised these enemies as the enemies of Jehovah ;
or Israel carefully surrounding the token of the presence of their
God, when He gave a temporary rest unto His people.

t Expressed in these words, He has " delivered his strength
into captivity, and his glory into the enemy's hand." (Psalm
Ixxviii.)

t Compare Psalm cxxxii. 11, 12, the two principles already
pointed out in the thoughts on the Books of Kings.

I CHRONICLES. 557

David, according to the counsels, the gift, and the
calling of God, and that all the promises connected
with it — the sure mercies of David — will be fulfilled
in Christ.

In that which we read here (chap, xvi.) the throne is
considered in the light of God's thoughts, and of the
blessing which, according to those thoughts, is linked
with it. David, havinsj offered burnt-offerins^s and
peace-offerings, and having blessed the people, deals to
every one, both to man and woman, a loaf of bread,
and a good piece of flesh, and a flagon of wine ; for God
will "abundantly bless her provision, and satisfy her
poor with bread." Then David gives the Levites a
psalm to sing praises unto Jehovah.

This Psalm is composed of a part of Psalm cv., of
Psalm xcvi. with some alterations, of the beginning of
Psalms cvi., cvii., cxviii., and cxxxvi., which is an im-
portant form of words ; and of Psalm cvi. 47, 48.

The following are its subjects in the order which
the psalm follows. First, Psalm cv. in which the
deeds of Jehovah are celebrated, as well as His
marvellous works, and the judgments of His mouth.
Israel, as His people and the assembly of His chosen
ones, are commanded to remember these things, for He
is Jehovah their God, and His judgments are in all the
earth. Israel is called to remember, not Moses and the
conditional promises given to the people through him,
but the covenant made with Abraham unconditionally
— an everlasting covenant to give the land to his seed.
Israel is reminded of the way in which God preserved
those heirs of promise, when they went from nation to
nation. The remainder of the psalm is omitted; it
speaks historically of the ways of God, with respect to
the preservation of His people in Egypt, and of their
deliverance thence, to be established in Canaan, that
they might observe the statutes of Jehovah ; and this
part of the psalm would have been unsuitable here,

XVI.

558 THE BOOKS OF THE BIBLE.

where grace is celebrated in the establishment of the
people in power after those statutes had been broken.
The beginning of the psalm celebrates grace towards
Israel according to the promises made to Abraham, to
Isaac, and to Jacob, when the judgments of God are in
all the earth. This is the first thing founded upon the
presence of the ark, and the establishment of the
throne in Zion.

The verses 23-33 are almost the words of Psalm
xcvi. It is a call to the heathen to acknowledge Jeho-
vah, whose glory should be declared among all nations.
This psalm belongs to a series of psalms, which, from
the first cry of the people until the universal joy of
the nations, relate in order all that refers to the bring-
ing again the Firstborn into the world. Only in Psalm
xcvi. the words, " Say among the heathen that Jehovah
reigneth," have a place which gives them a more pro-
phetic character. Here the joy of the heavens and the
earth precedes this message to the heathen, and, instead
of saying " his courts," it is said " before him." The
words, " He shall judge the peoples with righteous-
ness,"* are also omitted, as well as the second half of
the last verse, which applies this judgment to the
world. Apart from these alterations, which appear to
me to give this psalm more of the character of a
present joy, these verses correspond with Psalm xcvi.

The omission of the judgment of the peoples in
righteousness is remarkable. It is because the subject
here is joy, and the grace of deliverance in the esta-

* People is D''D^> habitually in the Psalms I think the peoples
associated with U^H- See, however, verse 26 ; at any rate, they

T T

are not treated as heathen. " Judge the peoples in uprightness "
(Ps. xcvi. 10) is V*"^, controversies and litigation ; Z03li7 is more

general judicial authority. The last is the word used at the
end of this Psalm. " Say among the heathen that the Lord
reigneth," is displaced here.

I CHRONICLES. 559

blishment of power, with the subsequent government
of the earth, and that the nations are called up to
Jerusalem to present themselves there before Jehovah.
This is the leading thought.

We have then in these two parts the fulfilment, in
Israel's joy before Jehovah, of the covenant made with
the fathers, following after His mighty works; and
the call addressed to the nations to come up to the
place of His glory.* We have next this form of
words, " His mercy endureth for ever," declaring that
in spite of all the faults, all the sins, and all the un-
faithfulness of Israel, Jehovah's mercy has stood firm.
It will be when the Lamb, the true ark of the cove-
nant and the real David, shall be upon Mount Zion,
even before He assumes the character of Solomon, that
this will be fully demonstrated. Accordingly, since
David, this has been sung. (Compare ver. 41 ; 2 Chron.
V. 13; Ezra iii. 11 ; Jer. xxxiii. 11.)

Psalm cvi., which concludes the fourth book of
Psalms, opens at length the proofs of this precious
declaration, while the psalm we are considering, after
giving the promises made to Abraham, passes over the
whole history to the end (omitting the latter part of
Psalm cv., from verse 16, which speaks of it, and places
Israel under responsibility in Canaan), and goes on
with the first verse of Psalm cvi., which declares that

* Psalm c. could not have been used here, because before
that Psalm Jehovah had already been celebrated as sitting
between the cherubim (xcix. 1) ; while the act of placing the
ark in Zion was only an anticipation. It is Psalm xcvi,, there-
fore, which is quoted. It is the presence of Christ on Mount
Zion to fulfil the promises in power, before reigning in peace,
which explains all these allusions, as well as some Psalms,
which seem to speak of a return from captivity, and a rebuilding
of Jerusalem, while praj^ing at the same time for the accomphsh-
ment of this return. In some the celebration of the blessing is
in spirit, and the cry for blessing the fact preceding the accom-
phshment of it.

XVI.

560 THE BOOKS OF THE BIBLE.

the mercy of God has continued in spite of every-
thing.

Psalm cvii. treats the same subject, but in connection
with the deliverance and the return of Israel at the
end of the age.

Psalm cxviii. brings out this truth in connection
with the Person of the Messiah, suffering with His
people, but at last known and accepted in the day
which Jehovah has made.

Finally, in Psalm cxxxvi., the same doxology is sung
in connection with the full blessing of Israel and of
all creation; beginning with the creation itself, and
celebrating the proofs of this mercy throughout all
things, until the blessing of the earth, resulting in the
redemption of Israel.

Here we may remark, that from Psalm exxxii.,
which we have already noticed as celebrating the
establishment of the ark on Mount Zion, the psalms
are consecutive until Psalm cxxxvi. Only they go
beyond our present subject and introduce us to the
restored temple, although still speaking of Zion as
the place of blessing. (Compare Psalms cxxxiii.,
cxxxiv., cxxxv., and finally cxxxvi., of which we are
speaking, and which, as a chorus, concludes the series.)

Finally we have the two concluding verses of Psalm
cvi., the first of which prays that God would gather
Israel* from among the heathen, which will be the
result of the throne of Jesus being set up in Zion ;-|-
and the second of which concludes the psalm (as we
find at the close of each book of Psalms) by blessing
for ever Jehovah the God of Israel. This song of
praise contains then every subject which the presence
of Christ in Zion will give occasion to celebrate, when

* This petition proves the prophetic character of the psalm,
and shews that it reaches onward to the latter times of Israel.

t See Matthew xxiv. 31 (although it is there in connection
with His coming from heaven), and Psalm cxxvi.

I CHRONICLES. 561

lie shall already have appeared to establish there His
power in grace, but before the effects of His presence
have been felt all around.

At the close of chapter xvi. we see that the king
regulates everything that was to be done before the
ark, and before the altar which was in the high place
at Gibeon (that is to say, for the service of every day
before the ark, and for the sacrifices upon the altar) ;
and that he also appointed Levites to praise Jehovah,
and to sing that " His mercy endureth for ever."

It is touching to see, that the testimony to this pre-
cious faithfulness on God's part is not only found in
the place where power had set the ark, but there also
where the heart of the people needed it meantime,
namely, at the altar, which, although the place where
the people drew nigh to God, had become after all a
testimony to the fallen condition of the people, a
tabernacle without the ark.

Faith, apprehending the counsels and the work of
God, could see in the establishment of the ark in Zion
(an act which, according to the old order, was thorough
disorder), the progress of God's power and intervention
towards the peaceful and glorious reign of the Son of
David. The sure mercies of David were as bright to
the eye of faith as the dawn of day, in that the ark
of the covenant had been set up by David the king in
the mountain which God had chosen for His everlasting
rest.

But all did not apprehend this intervention and
these ways of God, so precious to those who under-
stood them ; and the condescending mercy of God
stooped at Gibeon to the low estate of the people
whom He loved, and He still spoke to them after His
own heart there, at the altar where this people could
draw near to God in an ignorance perhaps which saw
no farther; but where, as far as this ignorance al-
lowed, they were faithful to Him who had brought
VOL. I. XVI. O O

562 THE BOOKS OF THE BIBLE.

them out of Egypt : there God spoke to them, telling
them that His mercy endured for ever. This was in
fact a touching proof of it. David returns to bless
his house, always a distinct thing, for David as for
Solomon, from the people, and from the glory con-
nected with them.

But although David was to connect kingly power in
Zion with the ark of the covenant, and thus to secure
blessing by the power of the king whom God had
chosen, yet the warrior king was not to build the
Lord's house. The energy which was victorious over
the enemies of God and of His people was not yet the
peaceful and glorious power which would bring the
people into the enjoyment of all God's blessing, when
the enemy should be no more and all should yield
implicit obedience to the throne of God upon the
earth. Like Abraham, David was to be in his own
person the depositary of the promises ; but he was
not himself to enjoy the result of the promises on the
earth.

When the people had been redeemed, their first
spiritual desire was to build a habitation in which
God should dwell among them (Ex. xv. 2),* and this
desire was according to the mind of God. (Ex. xxix.
44-46.)

But if God had accompanied His people in their
wanderings; if He had borne with their unfaithful-
ness, when He had entrusted to them His glory in the
earth, which He had promised them ; and if the song,
"His mercy endureth for ever," echoed around His
altar in the midst of the ruin ; if, for the deliverance
of His people. He had set up a king after His own
heart, and placed the ark (rescued from the enemy)
upon Mount Zion, the place which He had chosen for

* This translation here is more than doubtful, but Exodus
xxix. 46 is quite clear as to the purpose of God.

I CHRONICLES. 5(33

His rest ; nevertheless it was still true that there re-
mained a rest for the people of God. The victory
which obtained it was not this rest, neither was tlie
grace which bestowed the victory this rest. When
God should give His people full and entire rest, then
the house in which He would dwell among them
should be built ; for God comes into the midst of
His people according to their condition and their
need.*

But the holy desire to build it for the glory of God
becomes the occasion of revealing to David all the
counsels of God with respect to himself. Grace had
chosen him when in a low estate, and had set him up
to rule the people of God, who had Himself been with
David wherever he went, who had cut off David's ene-
mies, and who had exalted him. And this was not all.
He had ordained a rest for His people, which should no
more be disturbed, as it had been aforetime and during
all the days of the judges.

Moreover God would subdue all his enemies, and
would build him a house. It should no longer be
saviours occasionally raised up to deliver a people
from the miseries into which their unfaithfulness had
plunged them ; but the counsels of God on their be-
half should be accomplished, and blessing established
for evermore in the house and family of the king. The

* "V^Hien Israel was a slave, God became his Bedeemer ; when
he dwelt m tents, God abode in one also ; when in conflict, God
presented Himself as captain of Jehovah's host ; when settled
in peace, God establishes Himself in the house of His gloiy.
The interval was the probation of His people on earth. God
abode in the tent, and even His ark is taken. He interposes in
gi-ace for deliverance.

Christ also, since we were born of woman, is born of a woman ;
since His people were under the law. He is born under the law :
now that He will have a heavenly people, He is on high for us ;
when He comes in gloiy, we shall come with Him, and reigo
when He reigns, but in these last we are with Him.
XVII.

)64 THE BOOKS OF THE BIBLE.

'^n of David should sit upon his throne ; he should be
a son unto Jehovah, and Jehovah should be his father,
and Jehovah's mercy should not be taken away from
him. He should also be settled in the house, and in
the kingdom of Jehovah for ever, and his throne should
be established for evermore.

It will be remarked here, that all question of the re-
sponsibility of David's seed* is left out, and that the
whole refers to the fulfilment of God's purposes in
Christ, the true Son of David according to the pro-
mise. God takes the matter in hand. While His
people are still deprived of rest. He is pleased to go
with them from tent to tent, and desires not that they
should build Him a house. At length He will Himself
laise up the One who shall build up a house, and
under whose reign the people, established in power for
ever, shall enjoy the rest which God Himself shall
have procured them. David, with overflowing heart,
makes answer to Jehovah,! who, for His servant's
sake, and according to His own heart, had done all
these great thinofs, and had revealed them to make His
servant know them. Whilst acknowledging Israel's
glorious privilege, in being the people of such a God
— the only true God, he prays that the God of Israel
will in fact be a God to Israel, and that He will
fulfil all that He had spoken to him concerning his
posterity.

In chapters xviii. xix. and xx. David, already de-
livered from all internal conflict in Israel, triumphs

* The latter part of verse 14 in 2 Samuel vii. is omitted.

t It is beautiful to see, in this affecting prayer, how David's
heart is full of that which Grod is in this matter. "There is
none like thee ;" and, if he speaks of the blessing upon His
people, Israel is not that which the people are, but '* the only
nation in the earth whom God went to redeem to himself, that
tbey might be his own people, to make himself a name of great-
nesa and ctrriblbuesfc." " Let thy name be magnified for ever."
This is the proper effect of faith

I CHRONICLES. 565

over the heathen, and spreads the glory of Israel and
of his reign on every side. These are the events which
occasioned Psalm xviii., although it has a more ex-
tended meaning. (Compare vers. 36-45.)

It will also be remarked that all David's faults are
passed over in silence. Faithfully recounted elsewhere,
they have no place here, because it is the fulfilment of
the ways and thoughts of God in the house of the elect
king that is here depicted.

The children of the giant fall with the Philistines
before the children of Israel.

But prosperity exposes David to the temptations of
the enemy. Head over Israel, and conqueror of all his
enemies, he wishes to know the strength of Israel,
which was his glory, forgetting the strength of God,
who had given him all this and had multiplied Israel.
This sin, always a great one and still more so in
David's case, did not fail to bring chastisement from
God — a chastisement however, which was the occasion
of a fresh development of His grace, and of the ac-
complishment of His purposes. David, in his heart,
knew God although for a moment he had forgotten
Him, and He commits himself to Him, choosing rather
to fall into the hands of God than to hope anything
from man; and the pestilence is sent by God. This,
by the grace of God, gives occasion for another element
of David's glory — for the honour which God gave him
of being the instrument to fix the spot, where the
altar of God was to be the means of the daily connec-
tion between the people and Himself. Jerusalem was
beloved of God. This election on His part is now
manifested. The spot of groimd in question was the
threshing-floor of a stranger ; the moment was one in
which the people were suffering under the conse-
quences of sin. But here all is grace ; and God stays
the angel's hand when stretched out to smite Jeru-
salem. Grace anticipates all movement in David's

XVIII.-XXI.

566 THE BOOKS OF THE BIBLE.

heart ;* for it acts and has its source in the heart
God. Moved by this same grace, David on his part
intercedes for the people, taking the sin on himself;
and God hears his prayer, and sends His prophet to
direct him in offering the atoning victim, which in fact
formed the foundation of all subsequent relationship
between the people and God. One cannot but feel —
defective as the type is,-f in comparison with the reality
— ^how much this calls Him to mind who took upon

* It is interesting to see the order unfolded here in the esta-
blishment of the relations of sovereign grace : first of all, the
heart of God and His sovereign grace in election, suspending
the execution of the deserved and pronounced judgment (ver.
15) ; next, the revelation of this judgment, a revelation which
produces humiliation before God and a full confession of sin be-
fore His face. David, and the elders of Israel, clothed in sack-
cloth, fall upon their faces, and David presents himself as the
guilty one. Then, instruction comes h'om God, as to that which
must be done to cause the pestilence judicially and definitively
to cease, namely, the sacrifice in Oman's threshing-floor. God
accepts the sacrifice, sending fire to consume it, and then He
commands the angel to sheathe his sword. And sovereign grace,
thus canied out in righteousness through sacrifice, becomes the
means of Israel's approach to their God, and establishes the
place of their access to Him. The tabernacle, a testimony to
the conditions under which the people had tailed, offered, as we
have seen, no resource in such k case. On the contrary, it oc-
casioned fear. He was afraid to go to Gibeon. Nothing would
do but the definitive intervention of God according to His own
grace (the circumstance of the sin, on the king's own part,
leaving no room for any other means). The whole system and
principle ofi»the tabernacle as a legal institution is set aside,
and the worship of Israel founded on grace, by sacrifice coming
in where all, even the king as responsible, had failed. Such
was Israel's position for him who understoou xu.

t And even historically quite opposed ; for it is the king's own
sin that has brought chastisement on the people. Christ, how-
ever, made the sin His own. Nevertheless, this shews us how
everything depended now on the throne. It is not the priest
who brings in the remedy. David intercedes and David offers.
The fact that the king, in whom the promises were had wuned.
tnade sovereign giuce necessary .

I CHRONICLES. 567

Himself, and even in behalf of this very people, the
sin which was not His own.

David having offered the sacrifice according to God's
ordinance, God marks His acceptance of it by send-
ing fire from heaven ; and at God's command the angel
sheathes his sword.

Here all is evidently grace. It is not the kingly
power which interposes to deliver Israel from their
enemies, and gives them rest. The ark of the cove-
nant being there through the energy of faith, out of
its regular place which is now desolate in consequence
of the people's sin, it is Israel's own sin* (for all de-
pends upon the king) which is in question. God acts
in grace, ordains and accepts the atoning sacrifice ;
David, in sackcloth with his elders, presenting himself
before Him in intercession.

In the place where God has heard his prayer, David
ofters his sacrifices ; and of this place it is said, " This
is the house of Jehovah-Elohim, and this is the altar of
the burnt-ofiering for Israel." In the presence of the
sin, God acts in grace, and institutes, by means of sa-
crifice, the regular order of the religious relationship
between Himself and His people who are accepted in
grace, and the place of His own habitation in which
they were to draw nigh unto Him.f It was a new
order of things. The former presented no resource
against the judgment of God : on the contrary, David
himself feared to go to the tabernacle ; it was all over
with it as a means of approach to God. David's sin
became the occasion of putting an end to it, by shew-

* This difference between Israel's deliverance from their
enemies, and the sense of their own sin before God, in the last
day, is found in the psalms of degi-ees : see Psalm cxxx.

t Observe too here, how sin gives occasion to the bringing out
of the counsels of God, though the responsibility was also met
in what did so. So the cross. Compare Titus i. 2, 3, and 2
Timothy i. 9, 10 ; Ephesians iii. ; Colossians i.

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568 THE BOOKS OF THE BIBLE.

ing the impossibility of using it in such a case, and
by being thus made the occasion of founding every-
thing upon sovereign grace.

From this chapter to verses 28, 29 of chapter xxvi.
all refers to the house which is to be built. We see
the provision that David made of everything necessary
for its construction, the order of the Levites' service
who were appointed for song, of those among them
who were porters, of the priests in their classes, all
being ordered and arranged by David. How entirely
all was dependent on the king is especially shewn in
this that, without any distinctive break, the other
royal appointments of his house, his administration,
his officers and guard, are then continuously intro-
duced; finally, the chief among the people, the number
of whom is mentioned.

As to the numbering of the people, it had not been
finished because of the wrath of God. The thing of
interest here is, that all is ordered and arranged by
David, even for the doors of the house which was not
yet built. Thus, in Christ, all is appointed before it is
manifested in glory.

We see too that David had it always at heart, and
what immense preparations he had made. For what-
ever the warfare may be, the glory of God in peace
among His people is always in the heart which is in
unison with the Spirit of Christ, in the heart of Christ
Himself.

It is David who places Solomon on the throne, who
commands the princes to aid him, and who appoints
prophecy in inspired psalms.* He ordains the age at
which the Levites' service should commence — a dif-
ferent age from that ordained by Moses.-|*

* Heman himself, apparently, was inspired also. Several
psalms are ascribed to him, as well as to Asaph.

t At any rate the probably probationary period of four years

I CHRONICLES. 569

It is the whole order of the house of God and of
the king, which is appointed under his hand; a new
system which is established, founded upon grace as its
principle.

Solomon only puts in execution the order and plans
of divine wisdom in David. Glory is but the fruit of
grace. It is the Christ who has suffered, who is the
wisdom and the power of God, unto whom all the
order of the house belongs. All the rest is glorious,
but it is only a result. Only we have already seen
that it is in peace, and by Christ, as Prince of peace,
that this house must be built. It did not become the
habitual manifestation of the glory of God, that there
should be enemies to combat; neither was it suitable
to the character of His people's joy. The character
of such a state of things should be that of blessing
flowing without obstacle from God.

It is very important to observe how everything here
is ruled by David. It is important, in the first place,
morally. The intelligence, the right of ordering all
things, the energy which grasps the whole thought of
God, the fellowship with Him in His counsels, the
germ and moral foundation of all these counsels, as
well as the power of maintaining them, are connected
with the sufferings which Christ underwent for the
glory of His Father. This is true of us also in our
measure. It is the humbled suffering Christ, who is
morally on a level with all this glory. It is im-
portant, in the second place, as to intelligence in the
ways of God ; for I doubt not that Christ, at the com-
mencement of His reign, will act in the character
of David.

We may also remark here, that the extent of autho-
rity which David exercised was very great and of wide

ifi not mentioned. David ordains the age by his own aa-
thority.

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570 THE BOOKS OF THE BLBLia.

bearing. The whole religious order was reconstructed.
Everything, even to the age of the Levites' service,
depends on the authority and regulations of David, as
formerly on those of Moses. All the pattern of the
temple, and of its vessels, is given him by inspiration,
as that of the tabernacle and all belonging to it had
been given to Moses. He also introduced singing, and
divers musical instruments, which are even called " the
musical instruments of God," and which, as well
as the singing, had previously formed no part of the
public service. With the exception of the ark, even
the various vessels were different from those of the
tabernacle; and for each thing the precise weight in
gold or in silver was determined by David.

God would also associate the people with David in
this willing service of the day of His power; and,
even as they had been associated with him in his wars
and conflicts, there are those who shall be so likewise
in the liberality which he manifests towards the house
of his God. They are at a great distance from him, it
is true: it is, so to say, a superfluous thing. They
have nothing to do with the wisdom that arranges
and prepares, but they are allowed to share in the
work. This favour is granted them, and their good-
will is acceptable to God, and it is also the fruit of His
grace.

David here (chap. xxix. 18) again acknowledges God
according to the promises made unto the fathers, and
according to the memorial of God for ever ; " God of
Abraham, Isaac, and Israel, our fathers ;" he seeks that
which will be accomplished under the new covenant,
and directs the thanksgivings of the whole assembly
Sacrifices of righteousness are offered, and they eat
before Jehovah with great gladness.

Solomon is made king the second time. (See chap,
xxiii. 1.) The first time was when grace was fully
established in the altar built on the threshing-floor of

I CHRONICLES. 571

Oman, where the son of David, as the prince of peace,
was to build the temple. Solomon is introduced as the
head of all that was being established, and as holding
the first and supreme place in the mind of God — the
one on whom all the rest depended, which could not
even exist now without him. The house, the whole
order of the house, and its government, all referred to
Solomon; and thus his identification with David, in
that both were on the throne at the same time, makes
it much easier to understand the type of Christ in
this. It is one person, whom His sufferings and
victories place on the throne of glory and of peace.
For at this moment, although the result of the glory
was not yet manifested, God had aiven rest unto His
people, that they might dwell at Jerusalem. (Chap,
xxiii. 25.)

David now disappears, although it is he who puts
Solomon in this position. That which we see, as filling
the whole scene of royal glory, is Solomon himself
reigning in peace over a willing people, who can oflfer
these sacrifices of righteousness. The son of David is
seen in his own true character, and in this character
alone, namely, that of Jehovah's anointed, the governor
of the people ; and Zadok, the faithful priest (not Abia-
thar), walks before the anointed one (all the counsel of
God, according to Hannah's song, and the words of the
man of God in 1 Samuel ii. being thus fulfilled). "And
Solomon sat on the throne of Jehovah " — a remarkable
expression : everything is subject to him.

The attentive reader cannot fail to observe tne
prominent place given to the counsels of God respect-
ing Christ the Lord, and the contrast there is between
this and the history of Adonijah in Kings — a history
which, by the contrast it presents with the narrative
in Chronicles, so fully proves that the thought and
intention of the Spirit of God in this Book was to
give us in type the expression of God's purposes with

XXIX.

572 THE BOOKS OF THE BIBLE.

regard to the true Son of David, and the position He is
to occupy, and to shew what will be the character in
those days of the throne at Jerusalem, when Christ
shall be seated upon it. It will be the throne of Jeho-
vah, and the royal majesty in Israel shall be such as
has never yet been known. With reference to this the
Book of Chronicles is full of instruction.

II CHRONICLES.

This Second Book of Chronicles unfolds the reign ot
the son of David and of the family of David. It does
not commence with the faith of David at the ark, but
with the tabernacle that Moses, the servant of Jehovah
had set up, and the brazen altar, at which the king
and the congregation worshipped. The kingly power
is realised in connection with Israel, the people of God
whom Moses brought out of Egypt.* It is the means
by which the purposes of God with respect to them
are accomplished ; it is not yet assuredly a new cove-
nant by a new power, but the object of blessing is
Israel. If it is Boaz and Ruth who raise up th&
family, it is to Naomi that a son is born, that is,
through sovereign grace, by a redeemer " in whom is
strength :"t one who had no title (and Israel had na
more any) is introduced into the enjoyment of the
promises. Israel, long known as the " pleasant one ''%
of God, is the people which receives into its bosom the
son that is born. To us, they say, a son is born,
(Isaiah ix. 7.) At the altar which was before Jehovah
in the tabernacle of the congregation Solomon recog-
nises his position. He is to judge the people of God,
Hereafter all this shall take place in power.

This book presents us also with kingly power in
connection with the earth and the government of the
people on the earth. Glory and riches are added to

* But the connection is not with the ark in Zion. He goes^
historically, where the people are.

t Such is the meaning of the name of Boaz.
X Naomi means " my pleasant one."
I.

574 THE BOOKS OF THE BIBLE.

that which Solomon requests. Neither enemies nor
the energy of faith is in question. The king's position
is the result of the victory which that faith had
obtained. He reigns, and is established in glory and
in riches. He begins to build the house. Hiram ac-
knowledges Jehovah as the creator of heaven and
earth, and the strangers who dwell in Israel are the
king's servants to do his work. In the temple the
cherubim have their faces towards the house, that is,
outwards.* The attributes of God do not now look
only at the covenant to maintain it in spite of every-
thing, but they also look outwards in order to bless.
It is the time of the millennium ; but the veil is here
found again in the temple. Whatever may be the
blessing of the true Solomon's reign, Israel and the
earth have not immediate and direct access to Him
who is hidden in the heavens. That is our portion,
even to enter boldly now through the veil, and to find
no veil in heaven : blessed be God ! There is no temple
there. Jehovah God Almighty and the Lamb are the
temple of it. The stability of a divine government is
granted to the earth,i- and the blessing of a God whose
face is turned towards it ; but those who are blessed
do not behold that face, do not draw nigh unto it.
There is also an altar adapted for worship in a time of
such blessing. The altar and the veil are not men-
tioned in the Book of Kings, where the structure of
the temple is the figure of things not seen, and where,

* In the Authorised Version it is inwards. It is literally
towards the house, which, generally, would mean inwards ; but,
as the cherubim were at the very bottom of the house, looking
towards the house was really outwa/rds. The French transla-
tion is literal.

t This stabihty consists, apparently, in two things — God shall
establish it, and then in Him is strength. These are the two
sources of the stability of Christ's kingdom. This is the mean-
ing of the words Jachin and Boaz, the names of the pillars
before the temple.

VI.

II CHRONICLES. 575

as a whole, it is presented to us as the dwelling-place
and manifestation of God. We are told of a golden
door, opening with two leaves, before the oracle, and
nothing is said about the altar.

In Chronicles the order is arranged also according to
the state of things which this book sets before us, that
is to say, according to the state of Christ's glorious
kingdom. There is a court for the priests, and the
large outer court with doors. All was arranged (chap.
iv. 9) for the relationship of which we speak.

So also, as to the manifestation of the glory, nothing
is said in the Book of Kings of the public acceptance
of the sacrifice ; but it is simply stated that when the
ark had been carried into the holy place, and the
priests were gone out, and the staves of the ark had
been drawn out, so that the dwelling of Jehovah was
definitively established there, the glory of Jehovah
fi[lled the house. It is God's habitation, a figure of the
heavenly dwelling-place which awaits us, our Father's
house. On the other hand, that which is set before us
in the Book of Chronicles is God's connection with
His people Israel in the last days, prefigured by that
which happened to Solomon. It was when the trumpe-
ters and singers lifted up their voices with one accord
to praise Jehovah, saying " His mercy endureth for
ever," that the house was filled with a cloud. As we
have seen, when all shall be accomplished for Israel,
these words will celebrate th© untiring mercy of which
Israel's blessing will be the proof in that day. It is
the deliverance and blessing of that people which
demonstrate the truth of those words.

We have seen that there was a second part of grace,
the acceptance of Israel as worshippers after their sin
— not only the ark on Mount Zion, but the sacrifice
and pardon and consequent worship of Mount Moriah,
the threshing-floor of Araunah the Jebusite.

Thus Solomon having prayed, and entreated Jehovah
II.-VL

576 THE BOOKS OF THE B1J3LE.

that His eyes should be open, and His ears attent to
the prayers that should be offered to Him in that place
(quoting David's petition in Psalm cxxxii., and using
His mercies to David as a plea), the fire comes down
and consumes the burnt-offering and the sacrifices;
and the glory of Jehovah fills the house. And now, it
is not only that the priests cannot enter, but the
children of Israel behold the glory which rests upon
the house ; they fall upon their faces and worship. It
is the public acceptance of the sacrifice which sets the
people in public connection with God, and makes them
confess that "Jehovah is good, and that his mercy
endureth for ever." (Compare Lev. ix. 24.) Only in this
last passage the acknowledgment of God's unwearied
mercy was not the point.

There is also another element in the scene we are
considering, and that is the public and joyful assembly
of the whole people, the feast of tabernacles, the great
congregation (Psalm xxii. 25), and also the dedication
of the altar.

These are the two things which mark Israel's parti-
cipation in the blessing, namely, the altar, and the
feast of tabernacles ; worship subsequent to their fall
*nd ruin, founded on the acceptance of the sacrifice,
and the realised effect of the promises, the people being
no longer in distress.*

We find again here the musical instruments of
Jehovah, which David had made to praise Jehovah,
" because his mercy endureth for ever ;" when David
himself " praised by their ministry " (vii. 6) ; blessed
thought ! for who is this David ? (Compare Psalm xxii.
22.) The people saw themselves blessed and happy in
all the goodness of Jehovah. After this the Lord sets

* It does not appear however that they made booths with the
branches of trees. Since Joshua, this had not been done until
the days of Nehemiah. At the time which we are considering,
joy and prosperity had made them a Uttle neglectful of the word.

II CHRONICLES. 577

before Solomon the conditions under which He places
him, as well as the people, for the enjoyment or for
the recovery of these blessings. He had chosen this
house of prayer. If there was chastening and the
people humbled themselves, there was respite: the
eyes and the heart of Jehovah should be there per-
petually.

Then, with respect to Solomon and the seed of David
generally, on their faithfulness the blessing of the
whole people was to depend. If the house of David
should turn away from God, Israel should be rooted
out of the land ; and the house, which had been sanc-
tified by the worship of Jehovah, should become a by-
word among all nations, and a witness to the just
judgment of God.

Chapter viii. gives us a few more details of the state
of Israel — a state which prefigures that of the last
days. Solomon brings everything into subjection that
could have hindered the full enjoyment of the pro-
mised land in its whole extent, whether on the side of
Tyre or of Syria. The strangers in the land continue
to pay tribute, and the children of Israel are captains
and men of war. Zion is entirely sanctified, and the
worship of Jehovah maintained and honoured by the
king. The service of the house of God, the praises,
and the whole order connected therewith, were ap-
pointed according to the ordinances of David. The
king's commandment was the absolute rule for every-
thing. Edom itself was his possession ; and, as far as
the Red Sea, all were the king's subjects. The king
of Tyre, who represents the Gentile glory of the
world, supplied all that he needed to accomplish his
designs.

But it is not only within the borders of the land

that the power and glory of Solomon are known. His

fame spreads among the heathen, even to distant lands ;

and the queen of Sheba comes to bring him her tribute

VOL. I. VII.-IX. p p

678 THE BOOKS OF THE BIBLE.

:►£ admiration, and the precious things of the Gentiles,
who thus contribute to the splendour and glory of the
place chosen by God, whose light had come, and upon
which the glory of Jehovah had risen (in type doubt-
less for the moment, but according to the principle of
grace, and by the power that will fully accomplish it,
according to the counsels of God). It is a glory, the
report of which attracts the nations, but which, when
seen, surpasses all that could be said of it ; and which
one must be near to appreciate. It is a glory that
excels all that the world has seen, a wisdom never
equalled — a wisdom that attracted all the kings of the
earth, who, each year, brought their offerings and their
gifts to the king who sat upon the throne of Jehovah
©n earth.

Thus, ruling even to the farthest limits of the pro-
mised land, he causes all Israel to enjoy the abundance
and the blessing, which God poured out upon His
people.

But soon the picture changes.

Solomon's faults are not related here for reasons
which we have already pointed out ; but the history of
Rehoboam shews us the immediate fall of the kingly
power which God had established. The king's folly
occasioned it, but it was only the fulfilment of the
Lord's word by Ahijah.

The war which Rehoboam began against the revolted
tribes was prevented. Rehoboam submits to the man
of God's prohibition. He is blessed and fortifies him-
self in Judah. The Levites repair to Jerusalem as
well as a great number of the faithful, who would not
forsake the true worship of Jehovah to bow down be-
fore golden calves, to which His name had been at-
tached. Thus Judah was strengthened; for, during
three years, the king walked in the ways of David and
Solomon. But soon he forsook the law of Jehovah,
and, secure against revolted Israel, he is chastised by

II CHRONICLES. .579

unexpected enemies, and all the riches amassed by
Solomon fall into their hands. Nevertheless he hum-
bled himself, and the wrath of Jehovah was turned
from him.

In the history which we are about to consider we
shall find the ways of God more immediate and direct
with those who were in direct and avowed relation-
ship with Him, according to His grace towards David,
and in connection with the house that had been abdi-
cated to His name. When their kings were faithful,
all went on well.

In his wars with Jeroboam Abijah stands entirely
upon this ground, and he is blessed.

Asa follows his steps; and, whether at peace, or
while at war with the Ethiopians, Israel prospers in
his reign. He takes away the strange gods ; for we
contmually find them again. Energy is required to
cast them out and prevent their return. Even the
king's mother is deprived of her royal position, on ac-
count of her idolatry. Nevertheless " the high places
were not taken away."

^ But, although Asa's faithfulness continued, his trust
m God failed afterwards. Jealous of the Israelites re-
sorting to Judah, Baasha builds a city to prevent it •
and Asa, instead of looking to the Lord, allies himself
vf^h Syria— an alliance which produced the desired
effect, but which stirred up Gentiles against Israel
And this was not all ; alliance with the world prevents
our overcoming the world. Had he not done this the
Syrians would have fallen into the hands of Asa' for
" the eyes of the Lord run to and fro throughout the
whole earth, to shew himself strong in the behalf of
them whose heart is perfect towards him." Solemn
and precious word ! Wounded in his self-love, and
irritated at having thus missed so good an opportunity
Asa puts the seer who gave this testimony in prison '
and he oppresses the people. He is chastened of God'

X.-XVL

580 ' THE BOOKS OF THE BIBLE.

and alas ! he does not seek God in the chastening.
Nevertheless, except in this instance, Asa continued
faithful and was honoured.

Jehoshaphat, his son succeeds him, and begins his
reign by walking faithfully with God. He strength-
ened his kingdom against Israel, an enemy more
dangerous by their example than by their strength.
When anything pretends to be in connection with God
and to acknowledge Him, there is no safety except in
judging it with a spiritual judgment — which can only
be formed through a just sense of God's honour —
making no terms with that which pretends to be con-
nected with Him, and treating it as an enemy. This is
what Jehoshaphat did at first ; and, as he did not walk
in the ways of Israel, Jehovah established the king-
dom in his hand. Blessed of Jehovah, he takes away
the high places and the groves, and seeks with much
faithfulness and zeal to instruct the people in the true
knowledge of the Lord : Jehovah preserves him from
war, and some of the nations even become tributary
to him on account of his power.

In many respects this is a more beautiful picture
than anything we have yet read in the history of the
kings. But this prosperity becomes a snare to him;
and it bore most bitter fruits when his real piety was
not present as a counterpoise.

The prosperity with which God had blessed him in
consequence of his faithfulness made it worth while to
seek alliance with him, and rendered it more difficult
to attack him. Thus at ease, Jehoshaphat on his part
joins affinity with Israel. His prosperity put him in a
condition to do so in a manner which made the alliance
honourable. The human heart, when it is not kept
by God, can act generously with respect to the evil
which it fears not ; but this is not charity. Outwardly
Jehoshaphat is faithful to Jehovah, but the wrath of
Jehovah is upon him.

n CHRONICLES. 581

Nevertheless, when he had returned to his house,
the king sets himself to bring back the people to the
fear of Jehovah, and to cause judgment and righteous-
ness to be executed in Israel. But war begins. He
could no longer have the unmingled blessing of having
to do with God alone without trial. The intervention
of the enemy was now needful for his good, according
to God's government, although in the trial through
which he passes he may have full blessing. His piety
was genuine; the trial proves it. He appeals to the
relationship of God with Abraham and to His pro-
mises to Solomon, when the latter had built the house.
Jehoshaphat understood also the relation in which the
enemy stood to Israel, looked at in connection with
God's dealings. (Chap. xx. 10, 11.) God answers him,
and the king encourages the people by acknowledging
the voice of the prophets, and by singing the praises
of God before the blessing came — singing in faith that
His mercy endureth for ever. God abundantly granted
his prayer. Israel, whose enemies had slain each other,
had only to carry away the spoil ; and God gave rest to
the king, and his realm was quiet.

Still, if Jehoshaphat no longer united himself with
the king of Israel to make war, he joined him in a
matter of commerce. But God put a stop to his
Tindertakings.

In spite of some faults the character of Jehosha-
phat is a fine one, and refreshes the heart. But soon
the sorrowful fruits of his league with Ahab ripen
and bring Judah into distress. Jehoram, his son,
Ahab's son-in-law, walks in the ways of the kings of
Israel. The Edomites revolt, and Libnah, a city of
Judah, does the same. The king makes high places,
and compels Judah to worship at them. The judg-
ment of God is soon manifested. He whom God has
raised up as a witness against the sins of the house of
Ahab has foreseen their fruits in Judah ; and a writing

XVII.-XXI.

682 THE BOOKS OF THE BIBLE.

of Elijah's is brought to the king,* threatening him
with the terrible judgments of God. Judah also is at-
tacked by their enemies, who pillage the land, laying
waste even the king's house, and slaying all his sons
excepting one. This was of Jehovah. It is His
government which we see here; for He rules over
those who are in covenant with Him, those who are
His house.

Finally, the king perishes, according to Elijah's pre-
diction. Disaster upon disaster falls upon Judah in
consequence of this connection with the house of
Ahab. To connect oneself with that which claims to
be of God, according to His religion, but which is not
so, is intolerable to God. The only son that remained
to Jehoram is slain by Jehu, as participating in the
iniquity of Ahab's family; and Athaliah, who be-
longed to this family, takes possession of the throne,
destroying all the seed royal, except one child that
God in His grace took care of, who would not have the
lamp of David put out at Jerusalem, although He
chastened his family. The sister of Ahaziah, wife to
the high priest, preserves the child, who is concealed in
the house of God for six years.

Everything was in a very low state; and, to out-
ward appearance, all was over with the house of
David ; but the faithfulness of God did not fail. And,
although the power of the throne is absolutely de-
stroyed, and the family of David set aside, God raises
up a man of faith, in the person of the high priest, to
restore the whole. The chastisement of God was

* Elijah had been taken up to heaven some time before the
writing reached its destination. Being a prophecy, there is
nothing which makes any difficulty in believing that this
writing, like any other prophecy, was left by Elijah to be used
at the suitable time. It was a function which, according to the
ways of God, naturally belonged to him as a witness against
the iniquity of Ahab.

n CHRONICLES. 583

complete. The entire order of the throne wag sub-
verted by His judgment. Nothing was left but the
faithfulness of God. Man was judged. He had no
longer any means of recovery. But all things are at
God's disposal, the heart of Jehoshaphat and the faith
of Jehoiada. The latter takes the needful steps, and
the king is set upon his throne; and, after all, the
same thing which we have seen before again takes
place: the king appoints everything concerning the
re-establishment of the order in the house of God.

How often the energy of faith may, so to say, esta-
blish a kingdom, yet fail at the same time in maintain-
ing the ordinary duty of those who have to do with
the service of God ! Faithful at the commencement of
his reign, Joash walks nevertheless more by Jehoiada's
faith than by his own; and, after the death of the
high priest, he leans on the princes of Judah, and
serves idols, and even puts to death the son of Jeho-
iada, by whom the Holy Ghost had testified against
him. Joash, forsaken of God, is defeated by the
Syrians. He falls into many diseases, and is at length
slain by his own servants.

In this whole history we must observe that the im-
mediate government of a God of judgment is in exer-
cise, because those whom He judges were in close
connection with Himself.

Amaziah, up to a certain point, walks with God, but
in weakness and with an unsteady step. He leans
upon an arm of flesh : but he hearkens to the pro-
phet, and this saves him from being defeated. The
cities of Judah, however, suffer the consequences of his
false step, and are plundered by the army of Israel,
which Amaziah had sent back. Lifted up by the
victory that he had obtained over Edom, he takes the
gods of Seir which could not deliver their own people,
and bows himself down before them. He then turns a
deaf ear to the prophet who rebukes him. But pride

XXII.-XXV.

584 THE BOOKS OF THE BIBLE.

goes before confusion, and a haughty spirit before a
fall. Amaziah, making war against Israel, is ignomi-
niously defeated and made prisoner, and Jerusalem
itself is laid waste.

We should remark in this part of the history the
goodness of the Lord, who continually interposes by
means of prophets.

Uzziah, the son of Amaziah, walks for a long time
with Jehovah and prospers. The strength of Judah is
increased, and all the king's undertakings are success-
ful. " But when he was strong, his heart was lifted
up ;" he takes upon himself the priestly function, and
is smitten with leprosy by the hand of God.

We enter now on a period in which Isaiah throws
much light on the state of the people. This state was
partly exhibited before, in the reign of Joash, who, as
soon as he hearkens to the princes, falls into idolatry.
But in reading the first two chapters of Isaiah, or the
prophecy of Hosea, we shall see the terrible condition
of the people, the greatness of God's patience, and
the manner in which iniquity and idolatry multiplied
on every side, when the king was not faithful and
energetic*

Jotham, the son of Uzziah, walks uprightly; and

* We find consequently, that Isaiah, after exposing the evil
and the consequent judgment, immediately introduces the pro-
mises of latter-day blessing and of the Messiah. In the first
chapters he sets forth the state of the people, as well as the
blessing of the last days. The house of David is not judged
till chapter vii., and it is there that the Messiah, the Son of the
virgin, is brought in as the resource, and the means of deliver-
ance and gi-ace according to the counsels of God. The rest of
this prophet's writings gives us the whole history of the people,
according to the thoughts ot God, and that of the nations, in
connection with Israel, until the accompHshment, at the end of
the age, of full blessing in Christ, with the judgment of Israel's
sin in respect of Jehovah (xl.-xlviii.), and in respect of Christ
(xlix.-lvii.)

II CHRONICLES. 685

he avoids his father's fault ; but the people are still
corrupt. Nevertheless the faithfulness of Jotham
procures him blessing and prosperity. For it is always
the state of the king which is the object of God's
judgment. As we have seen, the people as such had
failed long before.

The reign of Ahaz forms an epoch. Entirely for-
saking Jehovah, he gives himself up wholly to idol-
atry ; and, the more he is smitten of God, the more he
sins against Him. He is delivered into the hands of
the Syrians, and into the hand of Pekah, the king of
Israel. In the latter case, however, God interposes for
the rescue at least of the captives. The Edomites,
and afterwards the Philistines, invade Judah. All
this distress induces Ahaz to seek help from the king
of Assyria, who only brought him into still greater
trouble. (Compare Isaiah vii. 17 ; see also Hosea v.
13-15.)

If piety is not transmitted from father to son, grace
can work in the heart and direct the steps of one who
had the most wicked father. This was the case with
the son of Ahaz. The way in which Hezekiah sought
the glory of his God shews remarkable faith and
energy. In the better days of the kingdom, true
piety and the work of righteousness were manifested
in Jehoshaphat ; great energy of faith is now dis-
played in Hezekiah ; and we shall find in Josiah pro-
found reverence for the scriptures, for the book of the
law.

I recall here the great principle, the effects of which
the reader has to remark in the book which occupies
us, namely, the government of God, which visited
every act with its immediate consequences, a govern-
ment which always had reference to the king's con-
duct. But, in spite of some awakenings and some
restorations wrought by grace, the people having
entirely corrupted themselves, the kingly power
xxvi.-xxvin.

686 THE BOOKS OF THE BIBLE.

which alone recalled them to their duties came short
of the glory of God ; and at length, the oath made in
Jehovah's name being broken, the measure of sin was
filled up, and the judgment of Israel, and the times of
the Gentiles commenced.

Hezekiah acknowledges the sinful state of Israel,
and he invites the people to cleanse themselves. A
true worship, affecting in its character, is re-established
(chap. xxix. 25-29), and the service of Jehovah's house
is set in order.

But Hezekiah's zeal embraces all Israel, and he
sends letters which, although the greater part laughed
them to scorn, brought up many serious souls to the
worship of Jehovah in Jerusalem. If everything is
not re-established as a whole, yet, wherever faith is in
action and a sincere heart seeks to glorify God, there
is always cause for the faithful to rejoice in the deal-
ings of God. God pardoned their failure in the puri-
fication necessary for participation in the service of the
sanctuary; the prayer for blessing came up to His
holy dwelling-place and was granted.

Strengthened by this communion with Jehovah, all
Israel that had been present went out and destroyed
the groves and the images, not only in Judah, but also
in Ephraim and Manasseh. The state of disorder in
Israel gave an opportunity on God's part for the exer-
cise of faithfulness and the manifestation of devoted-
ness in His people. Abundance and blessing are found
in Judah, and Jehovah's house is filled with proofs of
His goodness brought in by grateful hearts according
to the ordinances of the law ; and even in the cities of
the priests all is set in order according to the law, and
everything prospers.*

* Observe here that, when God blesses and there is faithful-
ness, the instruments whom He emploj'^s in His service partake
of the glory that is connected with the blessing. Their names
are inscribed in the record of God's dealings.

n CHRONICLES. 687

God fully answered the king's faith ; but the iniquity
of the people's heart was little changed, and the ways
of God in judgment began to be manifested ; and in
such a manner as to make it evident that, in the midst
of His judgments, and at the height of the enemy's
power, the faithful seed of David should be the infal-
lible resource of His people. This is the lesson of
chapter xxxii. This man is the peace of the people
when the Assyrian enters the land. See, in Isaiah
viii., the Assyrian's entrance into the land already
called the land of Immanuel through the prophetic
revelation of the birth of the virgin's Son — a revela-
tion addressed to the unfaithful king, to Ahaz ; see
also, in the same chapter, the revelation of the terrible
distress of the people, the law being sealed and en-
trusted to the remnant who would follow Christ as a
prophet, until the people confess that a Son was born
unto them. See also, in chapter xxii. of the same pro- ,
phet, the Spirit's judgment as to the moral condition
of the people, on the occasion of those events which
are recorded in 2 Chronicles xxxii. Hezekiah himself
did not render again to Jehovah according to the
benefit done unto him ; but his heart was lifted up.
Neverthelsss, as he humbled himself, he was allowed
to see the peace of Jerusalem all the days of his life.

Manasseh, his son, who gave himself up to iniquity
in spite of the warnings of the prophets, brought
desolation and ruin upon himself and afterwards upon
Israel. Guilty of sins which God could not forget,
his personal repentance in his captivity procured him
personal restoration and peace through the mercy of
God ; and after his return to Jerusalem he acted faith-
fully and was jealous for the glory of God ; for the
time of Judah's judgment was not yet come. His
son Amon followed him in his iniquity, but not in his
repentance, and he dies by the hand of his own
servants.

XX IX. -XXXIII.

588 THE BOOKS OF THE BIBLE.

We find in Josiah a tender heart, subject to the
word, and a conscience that respected the mind and
will of God : only at last he had too much confidence
in the effect of this to secure blessing Yrom God, with-
out the possession of that faith which gives intelli-
gence in His ways to understand the position of God's
people. God however makes use of this confidence to
take Josiah away from the evil He was preparing in
the judgments which were to fall upon Judah, the
knowledge of which should have made Josiah walk
more humbly. At the age of sixteen he began by the
grace of God to seek Jehovah ; and at twenty he had
acquired the moral strength necessary for acting with
energy against idolatry, which he destroyed even unto
Naphtali. We see here how sovereign grace came
in; for both Hezekiah and Josiah were the sons of
extremtcly wicked fathers.

Having cleansed the land from idolatry, Josiah be-
gins to repair the temple ; and there the book of the
law was found. The king's conscience, and his heart
also, are bowed under the authority of the word of
his God. He seeks for the prophetic testimony of
God with respect to the state in which he sees Israel
to be, and God makes known to him by Huldah the
judgment about to fall upon Israel; but tells him at
the same time that his eyes shall not see the evil. It
was this communication which should have made him
act with less precipitation, and with a more exercised
heart than he manifested when he went up against the
king of Egypt. The knowledge that their well-de-
served judgment was soon to overwhelm Israel, and
that there was no remedy for their sins (although
Josiah himself was spared), ought to have prevented
his going up against Pharaoh, when the latter did not
attack him, and even warned him to forbear ; but he
would not hearken, and was lost through a hardihood
Avhich was not of God.

II CHRONICLES. 589

His death opened the sluices to the affliction of
Judah and Jerusalem, which had been blessed through
his means ; for they had followed Jehovah all the days
of Josiah, and had therefore been blessed ; they had
also mourned for his death. Jeremiah (that is to say,
the Spirit of God by the prophet), in lamenting over
the last king who would maintain the relations of God
with His people, wept for the ruin and desolation
which sin would bring upon the flock which Jehovah
loved — the vineyard that He had planted with the
choicest vine.

However faithful Josiah had been, this had not
changed the heart of the people. (Compare Jer. iii. 10.)
Josiah 's faith was in action, and overruled this state
of things ; and, as we have constantly seen, blessing
depended on the conduct of the king, although
the undercurrent was always tending to the ruin and
rejection of the people.

It remains for us to notice the passover. Everything
is set in order according to the ordinances of Moses
and David, and that in a remarkable manner. It ap-
pears that even the ark had been removed from its
place (chap. xxxv. 3) ; but now, the ark being restored
to its rest, the Levites occupy themselves diligently
with their service, and even make ready for the
priests, that they might keep the feast. They were
all in their places according to the blessing of Israel
in the rest they enjoyed under Solomon. Those who
taught all Israel no longer bore the ark, but they
ministered to God and to His people. The singers
were there also, according to their order, so that there
had not been such a passover since the days of Samuel.
It was like the last glimmering of the lamp which
God had lighted among His people in the house of
David. It was soon extinguished in the darkness of
the nation which knew not God, and those who had
been His people came under the judgment expressed
xxxiv., xxxv.

590 THE BOOKS OF THE BIBLE.

by the word Lo-ammi (Not-my-people) ; but this was
only to give occasion afterwards to the manifesta-
tion of His infinite grace towards the one, and BQs un-
changeable faithfulness to the others. Ezekiel dates
his prophecy from the year of this passover, when he
says " the thirtieth year." Why so, I cannot tell. Was
it the year of the jubilee ? or did the passover itself
form an epoch ?

Little need be said of the succeeding reigns. The
king of Egypt took possession of the land, and the
iniquity of Jehoiakim, whom he made king in Jeru-
salem, was far from leading to restoration on God's
part. One more powerful than the king of Egypt, a
king by whom God would commence the dominion of
the Gentiles, comes up against Jerusalem, and binds
Jehoiakim in fetters, yet leaves him after all to end
his reign and his life at Jerusalem. Three years after
he carried away his son to Babylon.

Zedekiah, whom this king had made to swear by
Jehovah — thus acknowledging the authority of that
Name over his conscience, — more sinful in this respect
than Nebuchadnezzar, despises his oath and the name
of Jehovah ; and, after an interval of fruitless resist-
ance, in which he perseveres in spite of Jeremiah's
testimony, he falls into the hands of the king of
Babylon, who utterly destroys the city and the sanc-
tuary. For botji people and priests were thoroughly
corrupted ; they dishonoured Jehovah, and despised
His prophets, till there was no remedy, and the land
enjoyed her sabbaths.

Sad and solemn lesson of the sin and iniquity of
man, and of the just judgment of God !

" You only have I known of all the families of the
earth ; therefore I will punish you for all your ini-
quities." But in His judgments God remembers
mercy ; and in the counsels of His grace He had al-
ready prepared, and even proclaimed by His prophets

n CHRONICLES. 591

(and that by name), an instrument to give His people
some respite.

After the seventy years which Jeremiah had an-
nounced as the period of Judah's captivity, Jehovah
put it into the heart of Cyrus to proclaim publicly
that it was Jehovah the God of heaven, who had given
him all the kingdoms of the earth, and that He had
charged him to build Him a house at Jerusalem. He
invites the people of God to go thither, assuring them
that Jehovah their God will be with them.

Thus it is by mercy — but by a mercy which recog-
nises that power has passed into the hands of the
Gentiles — that the history of Israel's downfall con-
cludes; the downfall of a people placed in the most
favourable circumstances, so that God could say to
them, " What could have been done more to my vine-
yard that I have not done in it ?" — of a people that
had already been pardoned once ; and who, after
having allowed the ark of Jehovah to fall into the
enemy's hands, and after God had forsaken Shiloh,
His habitation, had been re-established in blessing, but
re-established in vain. The long-sufiering of God, the
restoration He had granted them, the establishment of
the house of David in grace, all was fruitless. The
vineyard (for they were men) brought forth wild
grapes. Its walls were broken down ; it had been laid
waste. Jerusalem had ceased for the present to be the
throne of Jehovah, and government and power in the
earth have been entrusted to the Gentiles,
xxxvi.

END OF VOL. L

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