James M. Gray · 10 of 93

Exodus · Part 3

Such as these do not see that after all it is only the border of Egypt they have reached, and that where all progress seems to have stopped God is at hand to give them so great a deliverance from their enemy that their hearts shall sing aloud forever.

God Our Deliverer.

Now look at the type again. Observe that God does not lead Israel up against Pharaoh. In other words, He does not strengthen their arm by His own to bring salvation to them, but rather they had to "stand still" and see His salvation. God does not call us to fight against the flesh and subdue it, nor does He point or lead in that direction at all. The sea divides, and a channel is made for His people to pass through. In other words, Christ's precious death is for us so that we are dead in Him and are no longer "in the flesh." His death has ended our history before God. In Him we have passed through death untouched, dry-shod, and are now beyond it.

There is a sense, of course, in which this is not a matter of attainment on our part, and yet there is another sense in which it is. It is ours already the moment we receive Christ, and yet we are to apprehend it as ours. All this was true of Israel on the night of the Passover, and yet it was some little time after the Passover before they really came to know and enjoy its blessedness.

Faith is thus the principle of sanctification as it is of justification or the new nature. Faith is turning from myself to God and His Son Jesus Christ. By faith I pass through the sea to take my new position outside of my old nature altogether, and when I look back I find that my enemies are buried in the waters. Privileged to turn away from self, the conflict and the distress are over. In Christ is my place, in Him I find a satisfying object lifting me out of the old sphere of things in which the lust of the flesh finds what it seeks. In Him the new nature expands and develops and bears fruit. The fruit of the Spirit needs to be ripened in the Son. The least degree of occupation with Christ is glory. No wonder that they who know it should, like the Israelites, sing a song of victory!

PROVISION IN THE WILDERNESS

Chapters 15:22-16

As we have entered upon a new sphere of Israel's history it may be well again to briefly call attention to the way in which archaeological data corroborate it. These data are already so numerous, and every decade is bringing so many more to the front, that one hardly knows what to quote.

The flight of the Hebrews is not mentioned on any of the monuments of Egypt but there is a reason for that, since this escape of slaves meant a defeat of Pharaoh's purposes, and monarchs are not in the habit of recording their defeats. And again, such migrations are not infrequent in lands of shepherds and nomads. The route of the Exodus, however, is now known beyond all reasonable doubt. The Pharaoh of the Exodus is thought to be Menephtah II, whose mummy has been discovered with those of Rameses II and Seti I, all of whom were connected with the history of the Hebrews in Egypt.

The real character of the Wilderness is now known as never before, and is described as a rolling plain dotted with ridges, low terraces and knolls, and containing sufficient shrubs and herbs to give pasturage to the camels of the Bedouin. Water courses, dry in summer, and called by the Arabs wadys, cross the plain and in some cases are as much as a mile wide. The traveler occasionally discovers charming spots like the Elim of this lesson. All these things help us to understand how the Israelites found sustenance through the Wilderness during wandering.

1. Healing and Refreshing in the Wilderness of Shur, 15:22-27.

By what general name was the section of the country known which is now entered (22)? What is their first stopping-place (23)? How was the people's instability displayed at this crisis (24)? How was the difficulty remedied (25)? Some one may ask the difference between a "statute" and an "ordinance" as named in v. 25. The first is a fixed decree, and the second an injunction accompanied with an intimation of the good and evil consequences of obedience and disobedience. When it is said that God "proved them" it means that this experience tested the qualities of their hearts and whether they had faith and patience or not.

The Lord Our Healer.

What comforting words are these: "I am the Lord that healeth thee" I How shall they be taken? Do they mean that as He had healed the waters of Marah so would He heal them? Or have they a significance in the past tense, that is, had the bitter waters sickened them, and in healing the waters does the Lord mean that He had really healed them? There cannot be any doubt, in either case that physical healing is referred to, and that God declares Himself the healer.

But observe that the waters being the illustration, God uses means in healing. This is not to say that He never heals otherwise, but only that it is going too far to say that the use of means necessarily excludes the thought of God as the healer.

Nor should we omit another lesson, namely, the relation of sin and disease. If they hearkened unto God and did right. He would put none of these diseases on them. The converse therefore would be true, that either directly or indirectly God puts diseases upon men who disobey Him.

What location is next reached, and what distinguishes it (27)? Elim is identified with a place now called Wady Ghurendel, a few miles from Marah, a place fringed with trees and shrubbery, forming a charming oasis. Here the people seem to have remained, judging by the next chapter, for the space of three weeks, resting and preparing themselves for the journey to follow.

2. Bread From Heaven in the Wilderness of Sin, 16.

Where did they now come, and how long after leaving Egypt (1)? The word "Sin" here is supposed to mean "clay," although some give it the meaning of "bush" or "thorn."

What new ground of complaint arises (2, 3)? How does the Lord propose to meet it (4, 5)? Where did we find the word "prove" in this same connection before?

What warning is given the people in v. 7? What further intimation of God's provision for their immediate need in v. 8? How is the warning realized in v. 10?

What was the provision in v. 13? It was natural for quails to be found in the region of Arabia at certain seasons of the year, but the miracle consisted in bringing them there at this particular time and in sufficient numbers for the supply of so many people, and also in announcing their arrival beforehand. How is the deposit of the dew described (14)? Did the people clearly know its nature? It would appear then that they simply gave it the first name which suggested itself, for there is a certain scanty product of nature called "manna" to which this seemed to bear a resemblance. Does Moses reject the name? How does he explain the nature and origin of the substance, however? "The natural manna is gathered early in June, a month later than the present time, and in small quantities, but this supernatural manna was gathered every day, Sabbaths excepted, throughout the whole year, and in quantities sufficient for the main support of a nation and during a period of forty years."

How were the people to gather it (16)? How was their covetousness in the matter curtailed (18)? How was their pride leveled (19)?

Had Moses revealed all the details to them at first (22)? What provision is made for the Sabbath (23-26)? What rebuke is necessary concerning this (27-30)? What further description of the manna is given (31)? What arrangement is made for a memorial of this miracle (32-36)? How does Hebrews 9:4 interpret the character of the vessel in which the omerful of manna was laid up? The phrase "before the Lord" is how explained in v. 34? And how is this in turn explained in the verse just referred to in Hebrews? Must not then the act of Aaron in v. 35 have been performed at a later time, although recorded here?

The Sabbath God's Gift to Man.

The Sabbath, according to v. 29, was a gift of God to man; how precious the thought! And think of Jesus' comment upon it. "The Sabbath was made for man, not man for the Sabbath." Man is doomed to labor in his fallen state, but how could his weariness have been endured without a periodical recurrence of relief from it? How much he needs this leisure for himself, and for fellowship with God and with his fellowmen!

It is interesting to know that the Israelite was at liberty to go abroad for any purpose accordant with the Sabbath (Lev. 23:3; Acts 15:21), and that works of necessity or mercy that could not be put off until the next day were not regarded as a breach thereof (Matt. 12:1-13; Mark 2:23-28). There seems to have been no limit to the distance to be walked on the Sabbath beyond that of convenience, the Rabbinical rule of later times being an addition of man rather than a command of God (Murphy).

What a happy world this would be if men would only obey God, and the land be permitted to keep her Sabbaths!

Questions.

1. How does archaeology contribute to the interest of this lesson?

2. What three things about physical healing are here taught?

3. State the miraculous feature in the incident of the quails.

4. Do the same concerning the manna.

5. What have we learned about the Sabbath?

EVENTS AT REPHIDIM

Chapters 17-18

1. Water Out of the Rock, 17:1-7.

What is the next stopping place (1)? What do you suppose is meant by "the commandment of the Lord" in this verse?

Rephidim is a wide-spreading plain at the northern base of the cluster of mountains to which the general name of Horeb was given. What made it unfit for an encampment? How does this show that God sometimes guides His people into trouble? Are distress and difficulty an indication that believers are not in the will of God?

How did the people express impatience and lack of faith (2, 3)? How does Moses act in comparison (4)? What does God command him to do (5, 6)? Were the elders to go with him as witnesses? Did the Lord stand on the rock in the pillar of cloud? How must the people have felt when the water came rushing down the valley towards them? Which prevailed, gratitude or shame? What names were given this place, and why (7)? Bush remarks that the people may not have uttered the very words here ascribed to them, but that such was the language of their conduct, and he applies the circumstance to Matthew 12:37, saying that Christ will judge men by the actions which have the force of words.

2. Amalek Conquered and Cursed, 17:8-16.

The Amalekites were a nomadic people living in the north of this peninsula, and to the south of the Philistine country (Gen. 14:7), who came out of their way to attack Israel, approaching them in the rear where they were the more defenseless. (Compare Deut. 25:18.)

As the Amalekites were descendants of Esau, hereditary hate may have prompted this attack. Then also the thought of loot is to be considered, for they probably knew the wealth Israel brought out of Egypt. But their strongest hostility was aroused by the fact that Israel was to take possession of Canaan, into which their territory penetrated (Judges 5:14; 12:15). At all events, it is with them that Gentile antagonism to God's peculiar nation is seen to begin as soon as the latter's political independence is established. Their action therefore was a virtual defiance of Him who had so lately destroyed the Egyptians, a fact which explains His resentment as shown in the sequel.

Who now comes into the forefront, and what is he directed of Moses to do (9)? The word "Joshua" means "saviour," the Greek of which is "Jesus."

What new personage is before us in v. 10? For a little of his genealogy see 1 Chronicles 2:9-20. What was the significance of the transaction in v. 11? Do you suppose Moses held the rod of God in his hand? And if he did, was it not merely as an indication and accompaniment of prayer? Where in the incident do we find an emblem of the value of united and common prayer? What lesson is taught by the combination of the rod in the hand of Moses and the sword in the hand of Joshua? Which, however, assumes the more importance, Moses' prayer or Joshua's sword?

How does God emphasize the significance of this battle (14)? We have not met with the word "write" before, but where with the word "book" (Gen. 5:1)? There is the definite article before "book" in the original indicating that a book, and doubtless this particular book, was well known. Can you imagine a reason for this matter being rehearsed to Joshua? For the subsequent fate of Amalek read Deut. 25:19; 1 Samuel 15:30; 2 Samuel 1:1; 8:12.

How is this victory commemorated on the spot (15)? Have we met with any other "altar" since we ended the history of Jacob? Does not this then mark a new epoch in the affairs of Israel? "Jehovah-nissi" means "Jehovah my banner" (compare Ps. 20:5-7), and expresses thanks to God for the past and confidence in Him for the future. Perhaps it was suggested by the lifting up the rod of God as a banner or standard in this action.

The last verse of the chapter is obscure.

3. A Visit from Jethro, 18.

It is felt that the visit here recorded, with the events growing out of it, took place at a later time, and after Israel had arrived at Sinai, but is related here either not to interfere with the main narrative, or for some other unexplained cause.

It is a story of mutual affection and esteem, but one is not more impressed by it than by the importance God attaches to such chapters in our lives by causing it to be recorded for our learning and example.

Note that Jethro was one of those outside of Israel by whom the tradition of the true God was retained, and who gave glory to Him for His mighty works.

The incident (13-26) needs little comment, but there are a few things worth noticing. One is the practical wisdom in it (18); another, the qualification for the choice of these sub-rulers, ability, godly fear, truthfulness, incorruptness (21); a third, the circumstance that this advice is given in submission to God (23); and a fourth, that the selection was by the people and the appointment by Moses (Deut. 1:9, 13); a fifth, that God did not disdain to permit Moses to be taught through another man, and he one not of the commonwealth of Israel. It is remarkable, as another says, that the rudiments of the Jewish polity were thus suggested by a stranger and a Midianite. There is food for reflection here in the ways of God in teaching His own people wisdom.

PREPARATION FOR RECEIVING THE LAW

Chapter 19

The Exodus includes two concurring elements in the moral history of the people -- their redemption and their renovation. It is worthy of notice, that God did not give Israel the law first and then say: "I will redeem you if you will obey it," but that He redeemed them first and gave them the law afterwards.

1. The Arrival at Sinai, 19:1, 2.

"In the third month -- the same day." These words lead to the belief that the first day of the third (lunar) month is meant, just 45 days (as we can easily recall) from their departure out of Egypt. To these, quoting Bush, let us add the day on which Moses went up to God (3), the day after when he returned the answer of the people to God (7, 8), and the three days more named (10, 11), and we have just fifty days from the passover to the giving of the law. Hence the feast kept in later times to celebrate this event was called Pentecost, which means fiftieth day. And it is interesting that it was at this very feast the Holy Spirit was given to the disciples of Christ (Acts 2:1-4) to enable them to communicate to all men the new covenant of the Gospel.

The text of v. 2 in the King James version makes a distinction between the "desert" and the "wilderness" of Sinai, but there seems to be no good reason for this. "Sinai" denotes a particular mountain of that name, while "Horeb" denotes the range of which Sinai is a part. The wilderness of Sinai would seem to be the plains and wadys in its immediate neighborhood, including the mountain itself, and perhaps coextensive with the term Horeb.

2. The Divine Exordium, 19:3-9.

When it is said "Moses went up unto God," remember the pillar of cloud in which in a sense the divine Presence abode, and which now rested doubtless on the summit of the mountain. Evidently Moses did not ascend the mountain at this time, but simply approached it.

By what two names are the people designated in v. 3? Which points to their natural and which their spiritual derivation (Gen. 32:23-33)?

With what three words in v. 4 does God call them as witnesses to the fidelity of His promises? What beautiful figure of speech does He use expressive of His care for them? (Compare v. 4 with Deut. 32:11, 12.) Also examine Rev. 12:14, where His care for them in their coming tribulation at the end of this age is spoken of in similar terms. The parent eagle in teaching its nestlings to fly "sweeps gently past them perched on the ledge of a rock, and when one, venturing to follow, begins to sink with dropping wing, she glides underneath it and bears it aloft again."

But what is expected of them as the result of this grace? And what promise is bestowed upon them in this contingency (5)? And how will their preciousness to God find expression in their service (6)?

Note (1) that while all the inhabitants of the earth belong to God by right of creation and general benefaction, Israel belonged to Him by special grace and covenant; (2) that while they themselves were to be objects of priestly intercession and kingly protection they were also to be elevated into the dignity and authority of performing priestly functions and dispensing royal favors to others; (3) that as a qualification for all this they were to be a holy nation.

3. The People's Pledge, 19:7-9.

By "the elders of the people" (v. 7) is meant the leaders and principal men of the different tribes. How is the Lord's command received by them (8)? While this is commendable, yet in the sequel how much better if they had asked God's help to enable them to obey and to appreciate His goodness! How little they knew themselves, and how well they represent us in the earlier stages of our new experiences in Christ!

What does God now promise to Moses personally (9)? To what end? And why was it necessary? Had not God given evidence of His divine commission in the sign of the rod and the serpent? Yes, but this was only before the elders of the people. And had He not given evidence in the miracles of judgment upon Egypt? Yes, but many of these were not before all the people. So now they are to have a general and personal attestation which should last forever. Observe our Saviour's recognition of this authority of Moses in Luke 16:31, and compare a similar recognition of His own authority in 2 Peter 1:16-18.

4. The People's Purification, 19:10-14.

We can see the propriety of this command, but should remember that there is no virtue in external washings and other abstinences, except as they symbolize and impress us with the obligation of inner holiness and separation on the part of those who are to hold intercourse with God.

What was the Lord now about to do (11)? And with reference thereto what warning is promulgated (12)? What should happen to the man or beast overstepping these bounds (13)? The word "it" in the first clause of the verse refers to the man or beast. That is, no one should cross the bounds, even to go after it (the man or beast) to drag it back or punish it, but from a distance it should be stoned or shot. What a commentary on presumptuous sin!

By the "trumpet" is meant a supernatural one to be heard from the mountain. The people were to "come up to the mount" in that they were to draw nigh to it, but no nearer than the bounds already prescribed.

5. The Phenomena on the Mount, 19:16-25.

Describe the impressive phenomena of vv. 16 and 18, and their effects on the people. Never until the close of this age and the coming of our Lord will anything like this be seen or heard again. Compare 2 Thess. 1:6-10, and the language of the Apocalypse, for example, cc. 4 and 5.

How did God speak to Moses (19)? Doubtless this means by "an audible and articulate form of word." What seems to have been impending on the part of the people, judging by v. 21? How is God's attention to details (if one may so say), and how is His mercy manifested here?

Who can be meant by "priests" in v. 22. since the Aaronic priesthood was not yet instituted? The common answer is the first-born or eldest son in every household. This seems to be suggested by the patriarchal history as one of the privileges connected with the birthright. Compare also 24:5.

Who was to come up into the mountain with Moses when the latter returned 24)? We shall see the reason for this later when Aaron is invested with the priesthood, for it was fitting that there should be put upon him that distinction which would inspire respect for him on the part of the people.

Questions.

1. What have we learned about the day, or feast, of Pentecost?

2. What have we learned of the priestly character of Israel?

3. Can you quote Luke 16:31?

4. Name one or two illustrations here of God's grace to us in Christ.

5. Have you examined the Scripture references in this lesson?

THE FIRST TABLE OF THE LAW

Chapter 20:1-11

We have now reached the most remarkable event in the history of Israel until this time, and one of the most remarkable in the history of the world.

While it has primary reference to Israel, still it affects the whole race for time and eternity, since the moral law is "the expression of God's will, the reflection of His nature, and the immutable standard of right for His accountable creatures" everywhere and always.

These remarks apply particularly to the ten commandments, but the special enactments which follow them pertain for the most part only to Israel.

1. The Division of the Commandments.

The commandments have generally been divided into two "tables": the first including the first four commandments embracing our duty to God, and the second the last six embracing our duty to man (Matt. 22:37-40).

The Roman Catholic Church has a different arrangement from the Protestant, making but one commandment of the first two, and in order to maintain the number ten dividing the last into two. The result is that some of their devotional books omit altogether the last half of the first commandment, or what we call the second, which forbids idolatry. Their motive for doing this, to any who are familiar with the worship of that Church, is easily discerned.

2. The Preface, vv. 1, 2.

What is meant by "God spake"? Compare Deut. 5:12, 13, 32, 33, and the conclusion seems irresistible that, as was stated in a preceding lesson, they refer to an articulate voice.

Notice the authority by which He speaks: "I am the Lord" (Jehovah), the self-existent, independent, eternal fountain of all being, who has the right to give law to all the creatures He has made. Notice the restriction to the Israelites: "thy God," not only by creation but by covenant relationship and by the great redemption He has wrought in their behalf: "Which have brought thee out, etc."

How inexcusable their disobedience under these new circumstances ! And ours also, who as Christians have been redeemed by Christ from a bondage infinitely worse, and at a cost unspeakable!

3. First Commandment, v. 3.

"None other gods before Me" means as antagonists in My eyes, "as casting a shade over My eternal being and incommunicable glory in the eye of the worshipper."

The primary reference is to the idols the heathen worshipped, not that they really worshipped the idols, but the gods supposedly represented by them. Nor yet are we to imagine these were real gods, for there is none other God save One, but rather demons (Lev. 17:7; Deut. 32:17; Psalm 106:37; 1 Cor. 10:19, 20).

How awful to think that even now, professing Christians worship demons through spiritism, clairvoyance, palmistry and related occultisms (Deut. 18:9-22)!

Moreover, in the application of this and all the commandments, we should remember that they lay their prohibitions not on the outer conduct merely but the inner actings of the spirit. See Christ's Sermon on the Mount (Matt. 5:20-48) and Paul in Romans 7:7-11. Hence there may be idolatry without idols in the vulgar sense, and also without worshipping demons in any form. "Whosoever seeks happiness in the creature instead of the Creator, violates this commandment."

4. Second Commandment, vv. 4-6.

A "graven image" is made of wood, stone or metal; a "likeness" is a picture of any kind as distinguished therefrom. The "water under the earth" means "lower in level" than the earth.

Was any manifestation of God seen at Sinai (Deut. 4:12, 15)? The Israelites were not to make these things. What command was laid upon them when others made them?

What warning is contained in this commandment? Is God "jealous" in the sense of passion, or as expressing the feeling of a holy Being against evil (Deut. 32:21, etc.)?

How does this commandment show the responsibility of parents? Do you suppose this responsibility is limited to this sin? Did not Israel at this time have a striking illustration of it in Egypt? Had not their persecution by that people begun just four generations before, and was not the nation now reaping what had been then sown?

"Unto the third and fourth generations of them that hate Me." Here two thoughts suggest themselves: (1) there is no difference between forsaking God and hating Him; (2) it is only them that hate Him, i. e., follow in the footsteps of their fathers, who will be visited with the punishment (Ezek. 18:20). Perhaps also a third thought is pertinent, viz: that this warning only applies to the temporal effects of sin and not its eternal consequences, hence a son who turns to God, although he may through the working of divinely-ordained laws of nature suffer physical consequences here, will be spared eternal consequences hereafter.

"Mercy unto thousands of generations" the Revised Version reads. See also Deut. 7:9. Of this also Israel had an illustration before their eyes, as they were now gathering the mercy destined for them in the faithfulness of their father Abraham who lived a thousand years before.

"Of them that love Me and keep My commandments." Behold what is meant by loving God, viz: keeping His commandments; a declaration which "gives a new character to the whole decalogue, which thus becomes not a mere negative law of righteousness, but a positive law of love"!

Let us not conclude these reflections without remarking how far the Greek, Roman, and even some of the Protestant churches have fallen in this regard.

From the use of crosses and relics as aiding their bodily senses and quickening devotion, it has been easy to advance to altars, images and pictures not only of the Holy Ghost and Christ but of the Virgin, and the saints and martyrs without number, until at last these objects have themselves become, at least to the ignorant, actual objects of worship. And what superstition, profanation and mockery have grown out of it all! And shall not a jealous God visit for these things?

5. Third Commandment, v. 7.

The "name" of God is that by which He makes Himself known, the expression of His Godhead: hence to take that name "in vain" is to violate His essence.

The word for "vain" signifies what is false as well as vain, so that all false swearing or perjury which would make God a witness to a lie, as well as all light or frivolous uses of His name or attributes in conversation, are here prohibited.

This does not mean judicial oaths, however, which, as we see by Christ and His apostles, may be acts of worship in which we solemnly call God to witness to the truth (Jer. 4:2).

But what of blasphemy and profanity by which some interlard their speech, using such expressions as "God," "Lord," "Christ," "the Lord knows," "O heavens!" "My goodness!" and the like (Matt. 5:33-37)?