Notes on the book of Exodus Part 3

Happy is the man who ministers thus, whatever be the success or reception of his ministry. For should his ministry fail to attract attention, to command influence, or to produce apparent results, he has his sweet retreat and his unfailing portion in Christ, of which nothing can deprive him. Whereas, the man who is merely feeding upon the fruits of his ministry, who delights in the gratification which it affords, or the attention and interest which it commands, is like a mere pipe, conveying water to others, and retaining only rust itself.

This is a most deplorable condition to be in; and yet is it the actual condition of every servant who is more occupied with his work and its results, than with the Master and His glory.

This is a matter which calls for the most rigid self-judgment. The heart is deceitful, and the enemy is crafty; and hence there is great need to hearken to the word of exhortation, "Be sober, be vigilant."

It is when the soul is awakened to a sense of the varied and manifold dangers which beset the servant's path, that it is, in any measure, able to understand the need there is for being much alone with G.o.d: it is there one is secure and happy. It is when we begin, continue, and end our work at the Master's feet, that our service will be of the right kind.

From all that has been said, it must be evident to my reader that every servant of Christ will find the air of "the backside of the desert" most salutary. h.o.r.eb is really the starting-post for all whom G.o.d sends forth to act for Him. It was at h.o.r.eb that Moses learnt to put off his shoes and hide his face. Forty years before, he had gone to work; but his movement was premature. It was amid the flesh-subduing solitudes of the mount of G.o.d, and forth from the burning bush, that the divine commission fell on the servant's ear, "Come now, therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people, the children of Israel, out of Egypt."

(Ver. 10.) Here was real authority. There is a vast difference between G.o.d sending a man, and a man running unsent. But it is very manifest that Moses was not ripe for service when first he set about acting. If forty years of secret training were needful for him, how could he have got on without it? Impossible! He had to be divinely educated and divinely commissioned; and so must all who go forth upon a path of service or testimony for Christ. O, that these holy lessons may be deeply graven on all our hearts, that so our every work may wear upon it the stamp of the Master's authority and the Master's approval.

However, we have something further to learn at the foot of Mount h.o.r.eb. The soul finds it seasonable to linger in this place. "It is good to be here." The presence of G.o.d is ever a deeply practical place; the heart is sure to be laid open there. The light that shines in that holy place makes everything manifest; and this is what is so much needed in the midst of the hollow pretension around us, and the pride and self-complacency within.

We might be disposed to think that the very moment the divine commission was given to Moses, his reply would be, Here am I, or, Lord, what wilt Thou have me to do? But no; he had yet to be brought to this. Doubtless, he was affected by the remembrance of his former failure. If a man acts in anything without G.o.d, he is sure to be discouraged, even when G.o.d is sending him. "And Moses said unto G.o.d, 'Who am I that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?'" (Ver. 11.) This is very unlike the man who, forty years before, "supposed that his brethren would have understood how that G.o.d by his hand would deliver them." Such is man!--at one time too hasty; at another time too slow. Moses had learnt a great deal since the day in which he smote the Egyptian. He had grown in the knowledge of himself, and this produced diffidence and timidity. But then he manifestly lacked confidence in G.o.d. If I am merely looking at myself, I shall do "nothing;" but if I am looking at Christ, "I can do all things." Thus, when diffidence and timidity led Moses to say, "Who am I?" G.o.d's answer was, "Certainly _I_ will be with thee." (Ver. 12.) This ought to have been sufficient. If G.o.d be with me, it makes very little matter who I am, or what I am. When G.o.d says, "I will send thee," and "I will be with thee," the servant is amply furnished with divine authority and divine power; and he ought, therefore, to be perfectly satisfied to go forth.

But Moses puts another question; for the human heart is full of questions. "And Moses said unto G.o.d, 'Behold, when I come unto the children of Israel and shall say unto them, The G.o.d of your fathers hath sent me unto you; and they shall say to me, What is His name?

what shall I say unto them?'" It is marvelous to see how the human heart reasons and questions, when unhesitating obedience is that which is due to G.o.d; and still more marvelous is the grace that bears with all the reasonings and answers all the questions. Each question seems but to elicit some new feature of divine grace.

"And G.o.d said unto Moses, 'I AM THAT I AM;' and He said, 'Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.'"

(Ver. 14.) The t.i.tle which G.o.d here gives Himself is one of wondrous significancy. In tracing through Scripture the various names which G.o.d takes, we find them intimately connected with the varied need of those with whom He was in relation. "Jehovah-jireh" (the Lord will provide), "Jehovah-nissi" (the Lord my banner), "Jehovah-shalom" (the Lord send peace), "Jehovah-tsidkenu" (the Lord our righteousness),--all these His gracious t.i.tles are unfolded to meet the necessities of His people; and when He calls Himself "I AM," it comprehends them all.

Jehovah, in taking this t.i.tle, was furnishing His people with a blank check, to be filled up to any amount. He calls Himself "I AM," and faith has but to write over against that ineffably precious name whatever we want. G.o.d is the only significant figure, and human need may add the ciphers. If we want life, Christ says, "I AM the life;" if we want righteousness, He is "THE LORD OUR RIGHTEOUSNESS;" if we want peace, "He is our peace;" if we want "wisdom, sanctification, and redemption," He "is made" all these "unto us." In a word, we may travel through the wide range of human necessity, in order to have a just conception of the amazing depth and fullness of this profound and adorable name, "I AM."

What a mercy to be called to walk in companionship with One who bears such a name as this! We are in the wilderness, and there we have to meet with trial, sorrow, and difficulty; but, so long as we have the happy privilege of betaking ourselves, at all times and under all circ.u.mstances, to One who reveals Himself in His manifold grace, in connection with our every necessity and weakness, we need not fear the wilderness. G.o.d was about to bring His people across the sandy desert, when He disclosed this precious and comprehensive name; and although the believer now, as being endowed with the Spirit of adoption, can cry, "Abba, Father," yet is he not deprived of the privilege of enjoying communion with G.o.d in each and every one of those manifestations which He has been pleased to make of Himself. For example, the t.i.tle "G.o.d" reveals Him as acting in the solitariness of His own being, displaying His eternal power and G.o.dhead in the works of creation. "The Lord G.o.d" is the t.i.tle which He takes in connection with man. Then, as "the Almighty G.o.d," He rises before the view of His servant Abraham, in order to a.s.sure his heart in reference to the accomplishment of His promise touching the seed. As "Jehovah," He made Himself known to Israel, in delivering them out of the land of Egypt, and bringing them into the land of Canaan.

Such were the various measures and various modes in which "G.o.d spake in times past unto the fathers, by the prophets" (Heb. i. 1.); and the believer, under this dispensation or economy, as possessing the Spirit of sonship, can say, It was my Father who thus revealed Himself, thus spoke, thus acted.

Nothing can be more interesting or practically important in its way than to follow out those great dispensational t.i.tles of G.o.d. These t.i.tles are always used in strict moral consistency with the circ.u.mstances under which they are disclosed; but there is, in the name "I AM," a height, a depth, a length, a breadth, which truly pa.s.s beyond the utmost stretch of human conception.

"When G.o.d would teach mankind His name, He calls Himself the great 'I AM,'

And leaves a blank--believers may Supply those things for which they pray."

And, be it observed, it is only in connection with His own people that He takes this name. He did not address Pharaoh in this name. When speaking to him, He calls Himself by that commanding and majestic t.i.tle, "The Lord G.o.d of the Hebrews;" _i.e._, G.o.d, in connection with the very people whom he was seeking to crush. This ought to have been sufficient to show Pharaoh his awful position with respect to G.o.d. "I AM" would have conveyed no intelligible sound to an uncirc.u.mcised ear--no divine reality to an unbelieving heart. When G.o.d manifest in the flesh declared to the unbelieving Jews of His day those words, "Before Abraham was, I _am_," they took up stones to cast at Him. It is only the true believer who can feel, in any measure, the power, or enjoy the sweetness, of that ineffable name, "I AM." Such an one can rejoice to hear from the lips of the blessed Lord Jesus such declarations as these:--"_I am_ that bread of life," "_I am_ the light of the world," "_I am_ the good Shepherd," "_I am_ the resurrection and the life," "_I am_ the way, the truth, and the life," "_I am_ the true vine," "_I am_ Alpha and Omega," "_I am_ the bright and morning star." In a word, he can take every name of divine excellence and beauty, and, having placed it after "I AM," find JESUS therein, and admire, adore, and worship.

Thus, there is a sweetness, as well as a comprehensiveness, in the name "I AM," which is beyond all power of expression. Each believer can find therein that which exactly suits his own spiritual need, whatever it be. There is not a single winding in all the Christian's wilderness journey, not a single phase of his soul's experience, not a single point in his condition, which is not divinely met by this t.i.tle, for the simplest of all reasons, that whatever he wants, he has but to place it, by faith, over against "I AM" and find it all in Jesus. To the believer, therefore, however feeble and faltering, there is unmingled blessedness in this name.

But although it was to the elect of G.o.d that Moses was commanded to say, "I AM hath sent me unto you," yet is there deep solemnity and reality in that name when looked at with reference to the unbeliever.

If one who is yet in his sins contemplates, for a moment, this amazing t.i.tle, he cannot, surely, avoid asking himself the question, How do I stand as to this Being who calls Himself, "I AM THAT I AM"? If, indeed, it be true that HE IS, then what _is_ He to _me_? What am _I_ to write over against this solemn name, "I AM"? I shall not rob this question of its characteristic weight and power by any words of my own; but I pray that G.o.d the Holy Ghost may make it searching to the conscience of any reader who really needs to be searched thereby.

I cannot close this section without calling the attention of the Christian reader to the deeply interesting declaration contained in the fifteenth verse,--"And G.o.d said, moreover, unto Moses, 'Thus shalt thou say unto the children of Israel, The Lord G.o.d of your fathers, the G.o.d of Abraham, the G.o.d of Isaac, and the G.o.d of Jacob, hath sent me unto you: _this is My name forever, and this is My memorial to all generations_.'" This statement contains a very important truth--a truth which many professing Christians seem to forget, namely, that G.o.d's relationship with Israel is an eternal one. He is just as much Israel's G.o.d now as when He visited them in the land of Egypt. Only, because of rejecting their Messiah, they are, in His governmental dealings, set aside for a time. But His word is clear and emphatic: "This is My name forever." He does not say, This is My name for a time, so long as they continue what they ought to be. No; "This is My name _forever_, and this is My memorial unto _all generations_." Let my reader ponder this. "G.o.d hath not cast away His people which He foreknew." (Rom. xi. 2.) They are His people still, whether obedient or disobedient, united together or scattered abroad, manifested to the nations or hidden from their view. They are His people, and He is their G.o.d. Exodus iii. 15 is unanswerable. The professing church has no warrant whatever for ignoring a relationship which G.o.d says is to endure "forever." Let us beware how we tamper with this weighty word, "forever." If we say it does not mean forever when applied to Israel, what proof have we that it means forever when applied to us? G.o.d means what He says; and He will, ere long, make manifest to all the nations of the earth that His connection with Israel is one which shall outlive all the revolutions of time. "The gifts and calling of G.o.d are without repentance." When He said, "This is My name forever,"

He spoke absolutely. "I AM" declared Himself to be Israel's G.o.d forever; and all the Gentiles shall be made to bow to this; and to know, moreover, that all G.o.d's providential dealings with them, and all their destinies, are connected, in some way or other, with that favored and honored, though now judged and scattered, people. "When the Most High divided to the nations their inheritance, when He separated the sons of Adam, He set the bounds of the people according to the number of the children of Israel. For the Lord's portion is His people; Jacob is the lot of His inheritance." (Deut. x.x.xii. 8, 9.)

Has this ceased to be true? Has Jehovah given up His "portion," and surrendered "the lot of His inheritance"? Does His eye of tender love no longer rest on Israel's scattered tribes, long lost to man's vision? Are the walls of Jerusalem no longer before Him? or has her dust ceased to be precious in His sight? To reply to these inquiries would be to quote a large portion of the Old Testament, and not a little of the New; but this would not be the place to enter elaborately upon such a subject. I would only say, in closing this section, let not christendom "be ignorant of this mystery, that blindness _in part_ is happened to Israel, until the fullness of the Gentiles be come in. And so _all Israel shall be saved_." (Rom. xi.

25, 26.)

CHAPTER IV.

We are still called to linger at the foot of Mount h.o.r.eb, at "the backside of the desert;" and truly, the air of this place is most healthful for the spiritual const.i.tution. Man's unbelief and G.o.d's boundless grace are here made manifest in a striking way.

"And Moses answered and said, 'But, behold, they will not believe me, nor hearken unto my voice; for they will say, The Lord hath not appeared unto thee.'" How hard it is to overcome the unbelief of the human heart! How difficult man ever finds it to trust G.o.d! How slow he is to venture upon the naked promise of Jehovah! Anything, for nature, but that. The most slender reed that the human eye can _see_ is counted more substantial, by far, as a basis for nature's confidence, than the unseen "Rock of ages." Nature will rush with avidity to any creature stream or broken cistern, rather than abide by the unseen "Fountain of living waters."

We might suppose that Moses had seen and heard enough to set his fears entirely aside. The consuming fire in the unconsumed bush, the condescending grace, the precious, endearing, and comprehensive t.i.tles, the divine commission, the a.s.surance of the divine presence,--all these might have quelled every anxious thought, and have imparted a settled a.s.surance to the heart. Still, however, Moses raises questions, and still G.o.d answers them; and, as we have remarked, each successive question brings out fresh grace. "And the Lord said unto him, 'What is that in thine hand?' And he said, 'A rod.'" The Lord would just take him as he was, and use what he had in his hand. The rod with which he had tended Jethro's sheep was about to be used to deliver the Israel of G.o.d, to chastise the land of Egypt, to make a way through the deep, for the ransomed of the Lord to pa.s.s over, and to bring forth water from the flinty rock to refresh Israel's thirsty hosts in the desert. G.o.d takes up the weakest instruments to accomplish His mightiest ends. "A rod," "a ram's horn,"

"a cake of barley meal," "an earthen pitcher," "a shepherd's sling,"--anything, in short, when used of G.o.d, will do the appointed work. Men imagine that splendid ends can only be reached by splendid means; but such is not G.o.d's way. He can use a crawling worm as well as a scorching sun, a gourd as well as a vehement east wind. (See Jonah.)

But Moses had to learn a deep lesson, both as to the rod and the hand that was to use it. He had to learn, and the people had to be convinced. "And He said, 'Cast it on the ground.' And he cast it on the ground, and it became a serpent; and Moses fled from before it.

And the Lord said unto Moses, 'Put forth thine hand and take it by the tail.' And he put forth his hand and caught it, and it became a rod in his hand; 'that they may believe that the Lord G.o.d of their fathers, the G.o.d of Abraham, the G.o.d of Isaac, and the G.o.d of Jacob, hath appeared unto thee.'" This is a deeply significant sign. The rod became a serpent, so that Moses fled from it; but, being commissioned by Jehovah, he took the serpent by the tail, and it became a rod.

Nothing could more aptly express the idea of Satan's power being turned against himself. This is largely exemplified in the ways of G.o.d. Moses himself was a striking example. The serpent is entirely under the hand of Christ; and when he has reached the highest point in his mad career, he shall be hurled into the lake of fire, there to reap the fruits of his work throughout eternity's countless ages.

"That old serpent, the accuser, and the adversary," shall be eternally crushed beneath the rod of G.o.d's Anointed.

"Then the end--beneath His rod, Man's last enemy shall fall; Hallelujah! Christ in G.o.d, G.o.d in Christ, is all in all."

"And the Lord said furthermore unto him, 'Put now thine hand into thy bosom.' And he put his hand into his bosom; and when he took it out, behold his hand was leprous as snow. And He said, 'Put thine hand into thy bosom again.' And he put his hand into his bosom again, and plucked it out of his bosom; and, behold, it was turned again as his other flesh." The leprous hand and the cleansing thereof present to us the moral effect of sin, as also the way in which sin has been met in the perfect work of Christ. The clean hand, placed in the bosom, becomes leprous; and the leprous hand, placed there, becomes clean.

Leprosy is the well-known type of sin; and sin came in by the first man and was put away by the second. "By man came death, by man came also the resurrection of the dead." (1 Cor. xv. 21.) Man brought in ruin, man brought in redemption; man brought in guilt, man brought in pardon; man brought in sin, man brought in righteousness; man filled the scene with death, man abolished death and filled the scene with life, righteousness, and glory. Thus, not only shall the serpent himself be eternally defeated and confounded, but every trace of his abominable work shall be eradicated and wiped away by the atoning sacrifice of Him "who was manifested that He might destroy the works of the devil."

"And it shall come to pa.s.s, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land; and the water which thou takest out of the river shall become blood upon the dry land."

This was a solemn and most expressive figure of the consequence of refusing to bow to the divine testimony. This sign was only to be wrought in the event of their refusing the other two. It was first to be a sign to Israel, and afterwards a plague upon Egypt. (Comp.

chapter vii. 17.)

All this, however, fails to satisfy the heart of Moses. "And Moses said unto the Lord, 'O my Lord, I am not eloquent, neither heretofore nor since Thou hast spoken unto Thy servant; but I am slow of speech, and of a slow tongue.'" Terrible backwardness! Naught save Jehovah's infinite patience could have endured it. Surely, when G.o.d Himself had said, "I will be with thee," it was an infallible security, in reference to everything which could possibly be needed. If an eloquent tongue were necessary, what had Moses to do but to set it over against "I AM"? Eloquence, wisdom, might, energy,--everything was contained in that exhaustless treasury. "And the Lord said unto him, 'Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not _I the Lord_? Now, therefore, go, and I will be with thy mouth, and teach thee what thou shalt say.'" Profound, adorable, matchless grace! worthy of G.o.d! There is none like unto the Lord our G.o.d, whose patient grace surmounts all our difficulties, and proves itself amply sufficient for our manifold need and weakness. "I THE LORD" ought to silence forever the reasonings of our carnal hearts.

But, alas! these reasonings are hard to be put down. Again and again they rise to the surface, to the disturbance of our peace, and the dishonor of that blessed One, who sets Himself before our souls, in all His own essential fullness, to be used according to our need.

It is well to bear in mind that when we have the Lord with us, our very deficiences and infirmities become an occasion for the display of His all-sufficient grace and perfect patience. Had Moses remembered this, his want of eloquence need not have troubled him. The apostle Paul learnt to say, "Most gladly, therefore, _will I rather glory_ in my infirmities, that the power of Christ may rest upon me. Therefore _I take pleasure_ in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake; for when I am weak, then am I strong." (2 Cor. xii. 9, 10.) This is, a.s.suredly, the utterance of one who had reached an advanced form in the school of Christ. It is the experience of one who would not have been much troubled because of not possessing an eloquent tongue, inasmuch as he had found an answer to every description of need in the precious grace of the Lord Jesus Christ.

The knowledge of this truth ought to have delivered Moses from his diffidence and inordinate timidity. When the Lord had so graciously a.s.sured him that He would be with his mouth, it should have set his mind at rest as to the question of eloquence. The Maker of man's mouth could fill that mouth with the most commanding eloquence, if such were needed. This, in the judgment of faith, is most simple; but, alas! the poor doubting heart would place far more confidence in an eloquent tongue than in the One who created it. This would seem most unaccountable, did we not know the materials of which the natural heart is composed. That heart cannot trust G.o.d; and hence it is that even the people of G.o.d, when they suffer themselves to be in any measure governed by nature, exhibit such a humiliating lack of confidence in the living G.o.d.

Thus, in the scene before us, we find Moses still demurring. "And he said, 'O my Lord, send, I pray Thee, by the hand of him whom Thou wilt send.'" This was, in reality, casting from him the high honor of being Jehovah's sole messenger to Egypt and to Israel.

It were needless to say that divinely-wrought humility is an inestimable grace. To "be clothed with humility" is a divine precept; and humility is unquestionably the most becoming dress in which a worthless sinner can appear. But it cannot be called humility to refuse to take the place which G.o.d a.s.signs, or to tread the path which His hand marks out for us. That it was not true humility in Moses is obvious from the fact that "the anger of the Lord was kindled against him." So far from its being humility, it had actually pa.s.sed the limit of mere weakness. So long as it wore the aspect of an excessive timidity, however reprehensible, G.o.d's boundless grace bore with it, and met it with renewed a.s.surances; but when it a.s.sumed the character of unbelief and slowness of heart, it drew down Jehovah's just displeasure; and Moses, instead of being the sole, is made a joint, instrument in the work of testimony and deliverance.

Nothing is more dishonoring to G.o.d, or more dangerous for us, than a mock humility. When we refuse to occupy a position which the grace of G.o.d a.s.signs us, because of our not possessing certain virtues and qualifications, this is not humility, inasmuch as if we could but satisfy our own consciences in reference to such virtues and qualifications, we should then deem ourselves ent.i.tled to a.s.sume the position. If, for instance, Moses had possessed such a measure of eloquence as he deemed needful, we may suppose he would have been ready to go. Now the question is, How much eloquence would he have needed to furnish him for his mission? The answer is, Without G.o.d, no amount of human eloquence would have availed; but with G.o.d, the merest stammerer would have proved an efficient minister.

This is a great practical truth. Unbelief is not humility, but thorough pride. It refuses to believe G.o.d because it does not find in _self_ a reason for believing. This is the very height of presumption.

If, when G.o.d speaks, I refuse to believe, on the ground of something in myself, I make Him a liar. (1 John v. 10.) When G.o.d declares His love, and I refuse to believe because I do not deem myself a sufficiently worthy object, I make Him a liar, and exhibit the inherent pride of my heart. The bare supposition that I could ever be worthy of aught save the lowest pit of h.e.l.l, can only be regarded as the most profound ignorance of my own condition and of G.o.d's requirements. And the refusal to take the place which the redeeming love of G.o.d a.s.signs me, on the ground of the finished atonement of Christ, is to make G.o.d a liar, and cast gross dishonor upon the sacrifice of the cross. G.o.d's love flows forth spontaneously. It is not drawn forth by my deserts, but by my misery. Nor is it a question as to the place which I deserve, but which Christ deserves. Christ took the sinner's place on the cross, that the sinner might take His place in the glory. Christ got what the sinner deserved, that the sinner might get what Christ deserves. Thus _self_ is totally set aside, and this is true humility. No one can be truly humble until he has reached heaven's side of the cross; but there he finds divine life, divine righteousness, and divine favor. He is done with himself forever, as regards any expectation of goodness or righteousness, and he feeds upon the princely wealth of another. He is morally prepared to join in that cry which shall echo through the s.p.a.cious vault of heaven, throughout the everlasting ages, "Not unto us, O Lord, not unto us, but unto Thy name give glory." (Psalm cxv. 1.)

It would ill become us to dwell upon the mistakes or infirmities of so honored a servant as Moses, of whom we read that he "was verily faithful in all his house, as a servant, for a testimony of those things which were to be spoken after." (Heb. iii. 5.) But, though we should not dwell upon them in a spirit of self-complacency, as if we would have acted differently in his circ.u.mstances, we should nevertheless learn from such things those holy and seasonable lessons which they are manifestly designed to teach. We should learn to judge ourselves and to place more implicit confidence in G.o.d,--to set self aside, that He might act in us, through us, and for us. This is the true secret of power.

We have remarked that Moses forfeited the dignity of being Jehovah's sole instrument in that glorious work which He was about to accomplish. But this was not all. "The anger of the Lord was kindled against Moses; and He said, 'Is not Aaron the Levite thy brother? I know that he can speak well: and also, behold, he cometh forth to meet thee; and when he seeth thee, he will be glad in his heart. And _thou shalt speak unto him, and put words in his mouth_: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.

And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of G.o.d. And thou shalt take this rod in thine hand, wherewith thou shalt do signs.'" (Chap. iv. 14-17.) This pa.s.sage contains a mine of most precious practical instruction. We have noted the timidity and hesitation of Moses, notwithstanding the varied promises and a.s.surances with which divine grace had furnished him. And now, although there was nothing gained in the way of real power, although there was no more virtue or efficacy in one mouth than in another, although it was Moses after all who was to speak unto Aaron; yet was Moses quite ready to go when a.s.sured of the presence and co-operation of a poor feeble mortal like himself; whereas he could not go when a.s.sured, again and again, that Jehovah would be with him.

Oh! my reader, does not all this hold up before us a faithful mirror in which you and I can see our hearts reflected? Truly it does. We are more ready to trust anything than the living G.o.d. We move along with bold decision when we possess the countenance and support of a poor frail mortal like ourselves; but we falter, hesitate, and demur when we have the light of the Master's countenance to cheer us, and the strength of His omnipotent arm to support us. This should humble us deeply before the Lord, and lead us to seek a fuller acquaintance with Him, so that we might trust Him with a more unmixed confidence, and walk on with a firmer step, as having Him _alone_ for our resource and portion.

No doubt the fellowship of a brother is most valuable,--"Two are better than one,"--whether in labor, rest, or conflict. The Lord Jesus, in sending forth His disciples, "sent them two by two,"--for unity is ever better than isolation;--still, if our personal acquaintance with G.o.d, and our experience of His presence, be not such as to enable us, if needful, to walk alone, we shall find the presence of a brother of very little use. It is not a little remarkable that Aaron, whose companionship seemed to satisfy Moses, was the man who afterwards made the golden calf. (Exod. x.x.xii. 21.) Thus it frequently happens, that the very person whose presence we deem essential to our progress and success, afterwards proves a source of deepest sorrow to our hearts. May we ever remember this!

However, Moses at length consents to go; but ere he is fully equipped for his work, he must pa.s.s through another deep exercise,--yea, he must have the sentence of death inscribed by the hand of G.o.d upon his very nature. He had learnt deep lessons at "the backside of the desert;" he is called to learn something deeper still, "by the way in the inn." It is no light matter to be the Lord's servant. No ordinary education will qualify a man for such a position. Nature must be put in the place of death, and kept there. "We had the sentence of death in ourselves, that we should not trust in ourselves, but in G.o.d which raiseth the dead." (2 Cor. i. 9.) Every successful servant will need to know something of this. Moses was called to enter into it, in his own experience, ere he was morally qualified. He was about to sound in the ears of Pharaoh the following deeply solemn message: "Thus saith the Lord, 'Israel is My son, even My first-born: and I say unto thee, Let My son go, that he may serve Me: and if thou refuse to let him go, behold I will slay thy son, even thy first-born.'" Such was to be his message to Pharaoh,--a message of death, a message of judgment; and, at the same time, his message to Israel was a message of life and salvation. But, be it remembered, that the man who will speak, on G.o.d's behalf, of death and judgment, life and salvation, must, ere he does so, enter into the practical power of these things in his own soul. Thus it was with Moses. We have seen him, at the very outset, in the place of death, typically; but this was a different thing from entering into the experience of death in his own person. Hence we read, "And it came to pa.s.s, by the way in the inn, that the Lord met him, and sought to kill him. Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, 'Surely, a b.l.o.o.d.y husband art thou to me.' So He let him go: then she said, 'A b.l.o.o.d.y husband thou art, because of the circ.u.mcision.'" This pa.s.sage lets us into a deep secret in the personal and domestic history of Moses. It is very evident that Zipporah's heart had, up to this point, shrunk from the application of _the knife_ to that around which the affections of nature were entwined. She had avoided that mark which had to be set in the flesh of every member of the Israel of G.o.d. She was not aware that her relationship with Moses was one involving death to nature. She recoiled from the cross. This was natural. But Moses had yielded to her in the matter; and this explains to us the mysterious scene "in the inn." If Zipporah refuses to circ.u.mcise her _son_, Jehovah will lay His hand upon her _husband_; and if Moses spares the feelings of his wife, Jehovah will "seek to kill him." The sentence of death must be written on nature; and if we seek to avoid it in one way, we shall have to encounter it in another.

It has been already remarked that Zipporah furnishes an instructive and interesting type of the Church. She was united to Moses during the period of his rejection; and from the pa.s.sage just quoted, we learn that the Church is called to know Christ as the One related to her "by blood." It is her privilege to drink of His cup, and be baptized with His baptism. Being crucified with Him, she is to be conformed to His death--to mortify her members which are on the earth--to take up the cross daily, and follow Him. Her relationship with Christ is founded upon blood, and the manifestation of the power of that relationship will necessarily involve death to nature. "And ye are complete in Him, which is the head of all princ.i.p.ality and power; in whom also ye are circ.u.mcised with the circ.u.mcision made without hands, in putting off the body of the sins of the flesh by the circ.u.mcision of Christ: buried with Him in baptism, wherein also ye are risen with Him through the faith of the operation of G.o.d, who hath raised Him from the dead."

(Col. ii. 10-12.)