Before anything of the present universe existed, God, who has no beginning, was there. And He allows us to be present at the unfolding of His work of creation. When we wish to make some sort of object, first we need certain material. But with God, it is enough for Him to speak and everything is made out of nothing. He says and there appear the heavens, the earth, light, the clouds, the seas, the dry land, the firmament with its lights – the sun, the moon and the innumerable stars – the enormous variety of plants and animals; there appear the infinitely large to the infinitely small. This account, which is so majestic yet so simple, gives a definitive answer to the great question men have never ceased to ask; "Who hath measured the waters . . . meted out heaven . . . weighed the mountains? Who hath created these things?" (Isa. 40:12, 26; Prov. 30:4). Yes, who has designed the perfect shape of the snowflakes? Who has formed the extraordinary structure of the most ordinary insect or chosen the colour and perfume of the most common flower? Hebrews 1:2-3 gives us the answer; Jesus, the Author of our salvation, is also the Creator of all these wonders (see also Prov. 8:27-31).

A pendulum testifies to the skill of the clockmaker who has made it. In the same way "The heavens declare the glory of God; and the firmament sheweth his handiwork" (Ps. 19:1). "Behold the fowls of the air . . . consider the lilies of the field," invites the Lord Jesus (Matt. 6:26, 28). Alas, how many people remain blind to these beauties of nature not knowing how to discern "his eternal power and Godhead" (Rom. 1:20). Unbelievers have sought to substitute their theories, particularly that of evolution, for these very clear verses. But do not fear; neither speculations of the human mind nor geological discoveries will ever shake even the least of these divine declarations. Let us remember that in these spheres it is not science which can teach, nor intelligence which can understand. It is the Word which teaches and faith which understands (read Heb. 11:3).

What a contrast there is now from verse 2. There where darkness reigned, God has made the light to shine. From a scene of desolation, He has made an ordered and habitable world. But the earth is still empty. And "God himself that formed the earth . . . created it not in vain" but "he formed it to be inhabited" (Isa. 45:18). By a last sovereign act, He creates man and makes him in His own image, that is to say, His representative, head of all creation.

"In six days the LORD made heaven and earth, and on the seventh day he rested and was refreshed" (Ex. 31:17). He Himself rejoices in the joy He has prepared for His creature.

In the creation, we admire the power of God, able to arrange the thousands of millions of stars in the vast expanse of the heavens, able to impose limits on the sea, able to control the forces of the lightning and the wind, able also to form man from a handful of dust (Ps. 8:3). We also admire His wisdom; He has measured out the times and the seasons; He has established a balance over all nature and given laws to the plants and instincts to the animals (Ps. 104:24). But let us also admire His kindness. He made the heavens, divided the land from the waters, established the sun, the moon and the stars, "for his mercy endureth for ever" (Ps. 136). With the tenderness of a mother who has prepared in advance everything that will be necessary for the child she is going to bring into the world, God places man in ideal conditions. He puts him in a garden of pleasure, where he will have nothing to do but to enjoy the rest and repose of his Creator. When God breathes into his nostrils "the breath of life," (v. 7) He makes him (different from the animals) a living and imperishable soul, answerable to Him.

God has placed man at the centre of His beautiful creation to administer it like a manager. He forbade him only one thing: to eat of the fruit of the tree of knowledge. This putting to the test of his obedience tallies with his position as a responsible creature. Man is not, like the animal, subject to irrational impulses. He is created free, and so is anxious to obey the Creator. We are present at Adam's first act of administration: to give names to the living creatures. These are there to serve man, but whatever their degree of intelligence, none of them corresponds to Adam's superior faculties, nor to the intimate needs of his affections. Thus loneliness was not good for man. He needed someone to share his thoughts, to enjoy the divine gifts with him and to give thanks with him to the One who had given them. The love of God understands this need and responds by giving man a companion, an intelligent help and one endowed with affections like he was.

At the same time we have there the mystery of the Church, the bride of a Christ, who has entered into the sleep of death, and whom He receives now from the hand of God to nourish and cherish her (Eph. 5:29). "This is a great mystery", exclaims the apostle; "we are members of his body, of his flesh and of his bones."

We shall see that man's happiness in Eden was short-lived. In the guise of the serpent, the devil introduces himself into the garden and gains the woman's trust at the same time as he insinuates into her heart mistrust towards God. "God does not love you," he whispers, "since He is depriving you of such a great advantage. Not only will you not die but 'ye shall be as gods'". The Liar thus sows pride and envy in the poor human heart (read in contrast Phil. 2:6).

"When lust hath conceived, it bringeth forth sin" (James 1:14-15). Alas, man has been deceived; the knowledge of good and evil has not given him any strength to do the good or to avoid the evil. The only result has been to make him conscious of his nakedness. He is ashamed of what he is by nature. And the apron of fig leaves which he has made for himself only serves to illustrate the vain efforts of humanity to hide its moral misery. But "all things are naked and opened unto the eyes of him with whom we have to do" (Heb. 4:13). "Where art thou?" (v. 9). "Hast thou eaten of the tree?" (v. 11). "What is this that thou hast done?" (v. 13). These are terrible questions which do not allow evasions or excuses.

God decides what is the responsibility of each guilty person and pronounces His threefold sentence. To the serpent it is prophesied that "the seed of the woman" (Christ) will bruise his head; in other words, it will destroy his power. As soon as sin entered into the world, God, in this way, makes known the remedy which He already had in mind. The sufferings of childbirth are reserved for the woman. The man's lot is to be hard work until the inescapable sentence is completed "for the wages of sin is death" (Rom. 5:12; Rom. 6:23). Faith in the promised Redeemer allows Adam to respond to this condemnation to death by calling his wife Eve, which means living. In His turn, God responds to this faith by replacing the aprons of man's resources with the garments of skin, which teach us this fundamental truth: the only righteousness in which man can be clothed is that in which God Himself has clothed him. But just as this garment of skin was the hide of a victim, the garment with which God covers the sinner is Christ, the Lamb put to death.

How comforting it is to see that God does not chase the man out of the garden before having revealed to him (in this figurative sense) His thoughts of grace and salvation.

Since the dawn of humanity, two races have been taking shape. Cain, the first man born on earth, is the ancestor of people who are righteous in their own eyes. He is satisfied with himself and his deeds and is unconscious of sin and its consequences. He appears before God with the fruit of his own work, fruit of a cursed soil. What notice could God take of this? Abel, the second man, is the head of the line of faith. He opens the roll of honour in Hebrews 11:4. The sacrifice which he offers is "more excellent" than Cain's because it is offered with an understanding of God's mind.

After man's sin against God (Gen. 3), we have here his sin against his fellow-man. Cain kills his brother. And the Word which discerns the thoughts and intentions of the heart exposes this motive — jealousy. "Wherefore slew he him? Because his own works were evil and his brother's righteous" (1 John 3:12). When later, the Lord Jesus came to earth, the Jews put Him to death with the same motive. His perfection emphasized their own evil deeds. They spilled the blood of the true Just One and their punishment today is the same as Cain's; they are dispersed and persecuted on the earth.

Cain, condemned to being a wanderer, refuses the lot that God has assigned to him and settles down in the world in a comfortable manner. He builds a city for himself and his descendants and each one finds an occupation of his own choice. But social progress does not rectify human nature. The race of Cain resembles its head. The violent and provocative nature of history's first murderer is reproduced in his descendant, Lamech. This picture gives us a foretaste of the present-day world which put Jesus, the true Abel, to death. Everything continues as though nothing had happened, as though the cross had never taken place. Everything is organized so that life on earth is as pleasant as possible. Nothing is lacking there: science, art, industry and even religion. Only Jesus is absent.

But parallel with Cain's dynasty, another race makes a quiet appearance at the end of the chapter. Seth takes the place of Abel, and this is when men begin to call on the name of the LORD. The life of the righteous man put to death endures figuratively in the line of faith, showing us how Christ, the second Man, can count on an "appointed" family, bearing His name and living in the fear of God. Reader, to which of these two races do you belong?

After the failure of the line of Cain, it is as if God began the history of man again from the start (vv. 1, 2). We have here the series of names which form what has been called "the golden thread of faith" through the ages, which will lead to the Messiah, the "seed of the woman" promised after the fall. In that family it is not a question of a lot of activities as it was with Cain's. The footsteps of the man of God on the earth hardly leave a trace. He does not contribute much to the progress of the world and history does not have a great deal to say about him. He is born, lives, has children and dies. Yes, death is there, the consequence of sin, and the short summary of the long life of each one of these patriarchs ends with the inexorable words, "and he died". Satan, the liar, had declared, "Ye shall not surely die" (Gen. 3:4), but God has ordered, "unto dust shalt thou return" (Gen. 3:19). Chapter 5 brings us solemn confirmation of this. Yet Adam and his early descendants reached record ages. God allowed this so that, before the existence of the Scriptures, the truth would be transmitted orally by as few intermediaries as possible. There were barely seven between Adam and Moses.

This chapter, however, contains a strange and notable exception to the law of death. Enoch lives for 65 years, then walks with God for 300 years, then God takes him. No detail is given either about this walk with God or of his rapture which is, in short, the last step of this walk. But what a beautiful summary of a life!

Do we know what it is to walk with God, even for one day in one single year? By his walk, which is a walk of faith, Enoch has a place in the list of shining witnesses in Hebrews 11: 5. His name means "taught", and like them, he is taught by God and sees the future beyond present things. By faith he contemplates the Lord coming to reign "with ten thousands of his saints" (Jude 14) and this vision keeps him separate from those who are going to be judged.

Soon, like Enoch, all living believers will be removed from the earth without passing through death when the Lord Jesus comes for His own (1 Thess. 4:17). Has each reader been taught this truth which is blessed for those who are ready, but serious for those who are not?

Let us note that God does not send His judgment on the world without having first given promises of blessing: Noah means "consolation and repose".

Men multiplied on the earth and with them evil in its two guises: corruption and violence (v. 11). Is humanity any better in our day? Everything shows us that it is not. And Scripture, which is much more reliable than our own opinions, warns us "evil men . . . shall wax worse and worse" (2 Tim. 3:13). Today as then, admiration of valiant and famous men (end of v. 4) whether it be sporting champions, heroes of war, etc., can go hand in hand with the worst corruption. Now it is the heart of men which the LORD looks on, not at their achievements (1 Sam. 16:7). V. 5 tells us of the tragic result of this trial: the imagination of their thoughts is only evil continually. "The heart of the sons of men is full of evil, and madness is in their heart", declares the Preacher (Ecc. 9:3; see also Jer. 17:9).

Then the LORD repents of having made man. It goes without saying that God never makes a mistake. But the wickedness of man obliges Him to change His dispensations, a little like when parents, because of their child's disobedience, give up the idea of giving him a treat which they had intended. God therefore decides to remove His creature from the earth, with the exception of Noah, the only one who is walking with Him.

Even though Noah is called a "just" and "perfect" man in comparison with the men of his time (v. 9), it is not his merit but grace alone which will spare him (v. 8). The moment has come for God to make known His mind to him and to give him His instructions. It is easy to make yourself understood to someone who walks the same way as you. Noah replies by faith to these communications. "By faith Noah, being warned of God . . . moved with fear, prepared an ark to the saving of his house" (Heb. 11:7). He has nothing other than God's word to show him that judgment will come. But that is enough for him. He builds the ark and through this condemns the world. Each blow of his hammer reminds his contemporaries that judgment is approaching. And as long as the construction is going on, God waits patiently (1 Peter 3:20). But how many people profit from the delay? Outside the patriarch's family, apparently no one! Indifference and mockery greet the faithful warnings of the "preacher of righteousness". Today too, how numerous are the mockers who believe neither in the return of the Lord nor in the judgment (2 Peter 2:5; 2 Peter 3:3-6). They wilfully ignore what the Bible says about the flood and consider this account to be a legend.

Noah obeyed God not only by building the ark but by doing it, in every detail, just as God had commanded (6:22). Now he obeys by going into it the moment the order is given (v. 5). Our safety comes from being obedient to God. Noah, who is a man full of faith, is going to experience Psalm 32:6 literally.

V. 16 reminds us of another door, the door of grace, which is still open today, but for how long? "And the door was shut," solemnly declares Matthew 25:10. Reader, on which side of this door will you be? Inside, with Jesus and His own? Or outside, with all those who will knock in vain and to whom the Lord must reply, "I know you not" (Luke 13:27)? Let us note that it is by the LORD Himself that the door is shut on Noah, his family and all the animals. Even if he had wanted to, Noah could no longer open it to anyone at all. Now that God has provided a means of salvation, has sheltered His own people, and closed the door of the ark, He can open the sluice-gates of heaven.

From the prophetic point of view, Noah and his family represent the remnant of Israel, who after the rapture of the Church (Enoch), will go safe and sound through the final great tribulation and will be introduced into the new world of the millennium.

God has finally reached the end of His patience. The waves of His judgment are pouring over the earth. Apart from the ark which was being built, no one would have foreseen it. Everything seemed to be going very well. The world was continuing on its merry way. They ate and they drank, they married and were given in marriage. They knew nothing, says the Lord Jesus, until the flood came and carried them all away (see Matt. 24:37-39). A fate as terrible as it is sudden strikes those who remained deaf to God's invitations of grace. And this account, recorded in the Word of God, constitutes from the very mouth of the Lord Jesus, the most solemn warning to get right with God. Each person is invited to take his place in the ark today, in other words, to find in Christ a shelter from the wrath of God. But if we possess in Him this place of absolute security, let us never forget that He has been through the terrible waters of God's judgment in our place. "All thy waves and thy billows are gone over me" (Ps. 42:7).

In the midst of this disaster which has never had its equal, Noah and his family enjoyed perfect peace. Whether the waters come up or go down, the ark will not be shipwrecked; neither will the believer who abides in Christ.

Without any means of propulsion and without a rudder, the ark, which God is guiding with a sure hand, lands on Mount Ararat. One would think that Noah could come out now, but he waits and many more days pass. He entered into the ark at God's command and he wants to come out only at God's command. The dove which cannot settle anywhere and which returns to the ark, is a type of the Spirit of God which has no place in a condemned world. But when Jesus comes, the Spirit will then be able to settle upon Him in this same pure form of a dove (Matt. 3:16). Today the same is true of the believer who possesses the Holy Spirit: he does not find in the world any spiritual food or anything to satisfy his heart. On the contrary, the natural man is at ease here, a type of this being the raven, an unclean bird according to Leviticus 11:15, which feeds on corrupt flesh.

At last Noah comes out of the ark at the commandment of the LORD. The first thing he does is to offer a sacrifice to God, who has first claim on this earth, cleansed of its filth, and a sweet savour goes up to Him.

Have we not also often known deliverances, either large or small, in our lives? Let us never forget to give thanks — first of all for "so great salvation" (Heb. 2:3).

The earth has been swept clean of the consequences of sin. But the evil root is still there in the human heart, which all the flood's water could never cleanse.

God blesses the patriarch and his family and entrusts the government of the earth to them. How will Noah's descendants respond to this divine goodness? In the same manner as Cain in Genesis 4: by shedding blood! God declares this: violence will reappear. Yes, the blood of God's Son Himself will be shed and this will be the blood which alone can wash the human heart clean.

The earth is handed over to man who since then has ruled harshly. Under his yoke "the whole creation groaneth and travaileth in pain together until now" (Rom. 8:22).

As a sign of His covenant, God puts the rainbow in the cloud. Its appearance when there is a sudden shower is still today a mark of God's grace, a reminder of the promise of v. 15. In the spiritual sense, it is so for the Christian. Through all the storms of life down here, he has the privilege of looking up to God by faith, to a God who is faithful to His promises. The presence of Christ at God's right hand (Heb. 9:12; Heb. 10:12) speaks better things than the rainbow as it is a constant reminder that a judgment more terrible than the flood, is past for ever for the child of God.

The most wonderful experiences of the power and love of God do not have the ability to make man any better (Gen. 8:21). Noah has been set over the earth to govern it but he soon shows that he cannot govern himself. Ham, "that mocketh at his father" (Prov. 30:17) and enjoys sin, as does the world today, draws the curse on his descendants, the Canaanites. We shall see that, indeed many nations which issued from Ham and are mentioned in this chapter, will become enemies of the people of God: Babylon, Egypt, Nineveh, the Philistines and the Canaanites whose country will be given to Israel. Shem and Japheth have honoured their father and will prosper on the earth (Eph. 6:2-3).

Chapter 10 reveals the origins of the nations of the world (read Deut. 32:8). In order to understand and appreciate a thing in its true character, one must go back to its source; Babel — Babylon and Assur — Assyria have as a starting point the kingdom of Nimrod. The name of this man means "rebellious" which is confirmed by his acts. With him we see man beginning to plunder the earth and to cause fear and suffering to reign by killing, for pleasure and to show his power, the animals which God had given him for food. (Gen. 9:3).

We see here the foundation of Babel (or Babylon) which, all through Scripture, represents the world with all its lust and pride. Also we can already discern the pretensions to unity which will be those of religious Babylon, the false Church of Revelation 17 and 18. Man wants to stand up to God by joining forces and working for his own glory. "Let us make us a name . . ." But look on another occasion at God's response to the ludicrous defiance of men assembled against Him: "He that sitteth in the heavens shall laugh; the LORD shall have them in derision" (Ps. 2:4; see also Isa. 8:9). The LORD confounds the language of the men of Babel and scatters them (verses 7, 8).

In contrast, the New Testament shows us "the church of the living God" founded by Christ and formed by the Holy Spirit (1 Tim. 3:15; Matt. 16:18). At Pentecost languages were given to the apostles to make the nations previously dispersed hear by grace "the wonderful works of God" (Acts 2:11). And in Revelation 5 the crowd of the redeemed ones which surrounds the throne of the Lamb is composed "of every kindred, and tongue, and people, and nation".

Vv. 10 to 26 establish the line of Shem which we find again in the genealogy of the Lord Jesus (Luke 3:36).

In these times just after the flood, there was a horrifying increase in idolatry (read Joshua 24:2). This time God lets evil run its course, but He calls one man to separate himself from it. "By faith Abraham, when he was called . . . obeyed; and he went out, not knowing whither he went" (Heb. 11:8). "Abraham went out with his eyes closed, but the God of glory was leading him by the hand" (J.G.B. see Acts 7:2). God's orders, accompanied by a sevenfold promise (vv. 2, 3), are enough to make him set out. Obedience is against our natural instincts even when we know the reason for what is being asked of us. But to obey without understanding, to go out without knowing one's destination, for this one needs faith, in other words, complete confidence in Him who has given the order. In Scripture Abraham is the model of faith. What characterizes this faith is an abandonment of things which are seen for a goal which is not seen (2 Cor. 4:18). In contrast with the builders of earthly cities (Cain, the men of Babel . . .) Abraham lifts his eyes to the heavenly city "whose builder and maker is God" (Heb. 11:10). And this expectation makes him a stranger on the earth. From now on he will only have his tent and his altar (v. 8) witnessing to this twofold character of pilgrim and worshipper, which is the character of the man of faith in every age.

Abram has come into the land of Canaan with Lot, his nephew. But a famine sets in and, without waiting for divine instructions this time, the patriarch goes down to Egypt. Notice to what this lack of dependence leads; he disowns his wife and by this he puts himself in a critical situation. From this sad page of his history we learn what the most faithful believer is capable of when he leaves the place where God has put him. He can even be led to deny his relationship with the Lord. Peter went through this painful experience. He sought out the company of his Master's enemies and had no courage to confess His name (Matt. 26:69). Are we, who are redeemed by the Lord, sometimes ashamed to say that we belong to Him? (compare 2 Timothy 2:12-13).

Disastrous as was his attitude as a man of God, could it at least be of some profit to the world? Not at all! The presence of Sarai in Pharaoh's palace only brought plagues on Pharaoh and on his people. After the world called, "Go thy way," in a very different way from the command of the LORD in verse 1, Abram returns to Canaan, to his point of departure. He finds the altar again, in other words, he comes back into the relationship with God, which he had not been able to enjoy while he was in Egypt.

The time which Abram spent in Egypt was time lost and the riches he acquired there become a cause of worry to him. It is these which lead to his separation from Lot. Quarrels among "brethren" happen in the presence of the Canaanite inhabitants of the country (v. 7); this is particularly sad for the testimony (1 Cor. 6:6; John 13:35). Abram allows Lot the choice of place where he will go. What a meek and unselfish spirit he shows there! Could we not imitate this each time we feel we should stand up for our rights? Lot chooses what pleases him, what attracts his worldly heart (and the plain of Jordan resembles Egypt — v. 10), whilst Abram lets the LORD decide his place (Ps. 47:4). Now God never disappoints those who trust in Him. "Our fathers . . . trusted in thee, and were not confounded (Ps. 22:4-5). Indeed the possession of the land of promise is now confirmed to Abram. God says to him, "Lift up now thine eyes," (v. 14), then "Arise, walk." (v. 17). Canaan is for us a figure of heaven which God invites us not only to contemplate but to explore by faith. And how can we walk through "the length and the breadth" of this heavenly country? It is by studying deeply and meditating on the wonders of the divine Word.

In contrast with Abram, the man of faith, Lot is an example of a believer walking by sight. For a long time he had followed his uncle by imitating him – as do many young folks depending on the faith of their parents.

Put to the test, Lot shows what was in his heart. Without thought, he had gone towards Sodom (Gen. 13:12) and now he lives there (v. 12). Once one embarks wilfully on a slippery path, one is not able to stop oneself. As a consequence of this wrong situation he is in, he becomes embroiled in a war which is nothing to do with him and is taken prisoner along with the inhabitants of Sodom. Mixing with people who do not fear God exposes a child of God to a loss of his liberty and moreover such company will always be a cause of difficulties and mental anguish for his soul. 2 Peter 2:8 brings to our notice these daily vexations of conscience which, for Lot and every other worldly believer, inevitably result in their living a double life. Being a prey to these conflicts both within and without himself, such a person can only be miserable. On the contrary, Abram, on the mountain, is not aware of these complications. He is a stranger to the world and all its worries. Do we resemble Lot or Abram?

Abram up to now has avoided intervening and taking part in a conflict which does not concern him (Prov. 26:17). But as soon as he hears that his nephew has been taken prisoner, nothing will stop him from going to help him. He could have made an excuse for remaining neutral on the grounds of the weakness of his resources in the face of a group of victorious kings or the fact that Lot had deserved all that happened to him. But that is not the case. His love for his "brother", his faith and his perseverance bring him victory and deliver the captive. But now he meets an adversary more dangerous than the four kings, even though he has been conquered. This is the king of Sodom. He comes to Abram and tries to put him under an obligation by giving him presents. However God is aware of this and in order to strengthen His servant just before the meeting, He sends a mysterious visitor – Melchizedek. He also is a king as well as a high priest. He is also a type of the Lord Jesus (Heb. 7:1-10). Fed and blessed by Melchizedek, Abram firmly refuses the king of Sodom's proposals. A heart that is satisfied by Christ is the secret of resisting Satan's offers. Lot, on the other hand, will take no notice of the divine lesson. He will return to live in Sodom and will undergo a still more tragic experience there.

In rejecting the king of Sodom's offer, Abram has lost nothing. On the contrary, the LORD appears to him and tells him, "I am . . . thy exceeding great reward." He does not say what He wants to give Him, but what He wants to be for him. Possessing the Giver is more than possessing His gifts. Abram's faith lays hold of God's promise that He makes to him of a heavenly seed. He gives "glory to God; being fully persuaded that, what he had promised, he was able also to perform" (Rom. 4:20-21). To believe God (and not only to believe in God) is sufficient to render him righteous (v. 6). This fundamental verse is quoted three times in the New Testament (Rom. 4:3; Gal. 3:6; James 2:23).

Now that the LORD has promised this, the covenant must be sealed by sacrifices (vv. 9, 10). The death of Christ is the only way by which God can accomplish what He has promised. Birds of prey try to seize the pieces of animals; this is a picture of the efforts of Satan to rob us of some of the results of the death of Christ. But our faith, like Abram's, must be strong enough to send him away.

The end of the chapter shows us that the man of God has now acquired a much wider view of the promised inheritance. This always happens to a man whose faith has been put to the test.

Alas, after wonderful proofs of Abram's faith, we find another failure in the life of the patriarch. He wants in some way to help God to keep His promise. Instead of waiting patiently to be given the son who had been foretold, he listens to Sarai, his wife. And Hagar, the servant who had probably been brought up from Egypt after Abram's first lapse, is going to become the mother of Ishmael.

After she had been the subject of sad quarrelling in the house of the man of God, Hagar flees far away from her mistress. But the LORD takes care of the poor servant. He meets her on the pathway of her own will and becomes for her the God who reveals Himself (v. 13). In the Angel of the LORD, we can recognize the Lord Jesus Himself. Dear reader, have you experienced this decisive meeting? Has God revealed Himself to you as a living Person? It is in Christ that He has made Himself known (John 8:19; 2 Corinthians 4:6). And it is close to this living Saviour that we find an abundance of the living water of grace of which the well of Beer-lahai-roi speaks (John 4:14). Notice what the Angel says to Hagar, "Return to thy mistress, and submit thyself" (v. 9). Humbling ourselves and confessing our sins — these are the first things the Lord asks of us when He has revealed Himself to our souls.

The LORD appears again to Abram, renews His promise of countless descendants and changes his name to Abraham. A change of name in the Bible is always a sign of a new relationship with the one who gives the new name. Here we see our patriarch as not only the man of faith but the father of all men of faith (Rom. 4:11). In giving him this name "father of a multitude", God was already thinking with interest and love of this multitude of believers of which Abraham would be thought of as the head of the race and of which we hope all our readers form a part. And through the kings who will descend from Abraham, (v. 6) God was seeing in advance the "son of David", the King whom He was intending to send to Israel and to the world. The New Testament begins with the genealogy of Jesus Christ, son of David and son of Abraham.

At the same time as a name, God gives another sign to Abraham: that of circumcision, which corresponds in some degree to baptism today and represents both the setting apart for God and the lack of confidence in the flesh (Phil. 3:3).

The end of the chapter shows us Sarah also receiving a new name, the birth of Isaac foretold, then Abraham being obedient to the commandment God has given him.

God honours Abraham by calling him His friend (2 Chron. 20:7; Isa. 41:8; James 2:23). In consequence of his having this title, God visits him and informs him of His intentions both for himself, (vv. 9-15) and also for the world (vv. 20, 21; see John 15:15). The patriarch replies in a trusting and free manner, but not without a very deep respect. The state of his heart is revealed by the eager, joyful way he receives his heavenly Guests; he knows his God and he has tasted that the Lord is good (1 Peter 2:3). The New Testament mentions several people who had the privilege of receiving the Lord Jesus into their homes: Levi, Martha and Zacchaeus (Luke 5:29; Luke 10:38; Luke 19:6). And it teaches us under what conditions we also can enjoy the same intimacy. Obedience to the word of the Lord is the key which opens our hearts to Him (John 14:23). As well as being a model of one who communes with God, Abraham is also an example of one who exercises hospitality. The Christian is called to do this without grumbling (1 Peter 4:9; Rom. 12:13; Heb. 13:2). What good news awaits Abraham and Sarah: the announcement of the forthcoming birth of their much-desired heir! Sarah doubts and laughs. For us it is the opportunity of hearing a magnificent declaration: "Is anything too hard for the Lord?" (v. 14).

"The secret of the LORD is with them that fear him" (Ps. 25:14; read also Amos 3:7). Abraham is one of those. The LORD could say, "I know him. Shall I hide from Abraham that thing which I do?" Understanding God's mind is inseparable from a faithful walk. God knows that the only result of His communications will be to produce in the heart of the man of God sentiments identical with His own; compassion, the desire to snatch those whom He loves from the dreadful judgment. Dear Christian friends, we who know from the Word of God the condemnation of the world and the imminence of its judgment, are those the sentiments which move us when we think of the terrible destiny of countless souls lost for eternity? Each one of us has in our family or among our friends or colleagues at work, unconverted persons. What can we do for them? Certainly we must warn them but also we should intercede earnestly like Abraham does for Sodom where Lot, his brother, is. 1 Timothy 2 invites us to make supplication for all men, addressing ourselves to the One whom we know by experience by the beautiful name of "God our Saviour" who "will have all men to be saved".

What a contrast between the happy visit which the angels paid to Abraham at midday and their sad mission to Sodom on the evening of the same day! And what reticence they show in accepting Lot's invitation even though it is so pressing (v. 2)! How could they have communion with this believer in such a wrong situation? They only enter into his house in order to protect and to deliver him. Moreover, Lot himself has never been at ease in this depraved city. We would not have known this if the New Testament had not revealed it to us. But God who knows the hearts of men, is anxious to tell us that Lot was a just man, and that, far from taking part in the evil, he was from day to day "vexed with the filthy conversation of the wicked" (2 Peter 2:7-8). It was wickedness which the men of Sodom are not ashamed to flaunt in the course of that dramatic night (compare Isaiah 3:9). They act in such a way that the LORD who had said "if not – if this is not true – I will know" (Gen. 18:21), does not need any other evidence since these men testify against themselves.

Lot is not taken seriously even by his sons-in-law. When a believer has, for a time, walked with the world, he no longer has any authority to speak of judgment. No one will listen to him.

The deliverance of Lot is an answer to the prayer of Abraham in the preceding chapter. Abraham had believed that to save his brother, it was necessary for Sodom to be spared from destruction. But God does not always reply in the way we thought He would. But He replies.

Alas! Lot's heart is deeply attached to all that he must now leave behind him; he delays his departure. The angels have to drag him away forcibly with his wife and his two daughters. Dear redeemed ones of the Lord, let us ask you the question: if we had to leave today and go to heaven, would it be joyfully? Or would we, like Lot, feel regret at leaving all the things down here to which our hearts are attached?

Sodom and Gomorrah are reduced to ashes, a solemn warning of what awaits the ungodly (2 Peter 2:6; Jude 7). As for Lot's wife, she also lives like a monument in the Word of God, a warning to us of what it cost her to throw in her lot with a condemned world. This woman had shared in the life of God's people in an outward manner for a long time. But she was not a part of it. The world was in her heart and she perished with it. Let us remember Lot's wife! (Luke 17:32).

Abraham disowns his wife a second time and deserves the world's reproach (see chapter 12). It is often necessary for God to repeat His lessons so that an evil may be judged at its source and confessed. This was a half-truth (vv. 12, 13). It is a solemn and instructive lesson for us to see a privileged man who enjoys such a close intimacy with God, losing the consciousness of his relationship and lacking in the testimony. Listen to Abraham's sad words to Abimelech, "God caused me to wander from my father's house" (v. 13). This is poor language for a believer! Is this all he has to say about the call of the "God of glory" to the celestial city? Alas, how often we resemble him! In going around with worldly people, a Christian is reduced to speaking like them. But even when God is teaching His own people a necessary lesson, He continues to watch tenderly over them. "He suffered no man to do them wrong: yea, he reproved kings for their sakes, saying, Touch not mine anointed" (Ps. 105:14-15). The LORD keeps Abraham in his high rank as His representative, the prophet who speaks in His name (v. 7) and the intercessor whose prayers He answers (v. 17).

God's promise is being fulfilled. "At the set time" Isaac is born. He is a picture of Christ in His character as Son and Heir (Heb. 1:2). After the incredulous laughter of Abraham (Gen. 17:17) and Sarah (Gen. 18:12), then Sarah's joyful and thankful laughter, the very meaning of the name Isaac (laughter), (vv. 3, 6), we then hear the mocking laughter of Ishmael (v. 9). He is a figure of man "after the flesh" who can understand nothing of the counsels of God fulfilled in Christ. Ishmael, the son of the servant, is a picture of man under the bondage of the law, who has no right to the promises or to the inheritance.

What Sarah then does seems hard; Abraham finds it "grievous". But God approves of it because He wants to demonstrate by it, figuratively, that the inheritance belongs to Christ alone and that, by works, man does not possess any part of it. As the epistle to the Galatians explains, believers are "children of promise". Having received the adoption, they are no longer servants but sons and therefore heirs (Gal. 4:6-7, 28).

Nevertheless grace moves towards Hagar and her son. When the water in the goatskin bottle, which is a symbol of human resources, is exhausted, the living God, who had revealed Himself to her in chapter 16, renews her deliverance. He is the One who hears the voice even of a child (v. 17).

In chapter 20, relations between Abraham and Abimelech had been very strained. The patriarch had incurred severe censure on the part of the king of Gerar. But now their relationship takes up again on quite a new plane. We have here in figure, the future supremacy of Israel in the time when the nations will say, "We will go with you: for we have heard that God is with you" (Zech. 8:23). "God is with thee in all that thou doest," declares the Philistine king (v. 22). And he seeks again to form an alliance with the man of God. So this time it is Abraham who reproves Abimelech with the moral authority which his relationship with "the everlasting God" confers on him (v. 33). He shows him on this occasion how much he values this well in the desert which Abimelech's servants had wanted to take away from him. This is for us a picture of the Word and the water of the Word must refresh our souls every day. If people wish to be friendly with us, let us show them as soon as possible, the value that we place on this Word of God. Some of them, who are thirsty for truth, peace and joy, will be led to search for these in this precious Book, if they see that we draw these from it.

We know that this story is a picture of the cross. Who is the only-begotten Son, whom the Father loves, if not the Lord Jesus? He had to be offered as a burnt offering. The place is seen from afar in the eternal counsels of God. It is mount Moriah where later David will offer the sacrifice of atonement and where the temple will be built (2 Chron. 3:1). This place of sacrifice is also at the same time the place of worship (v. 5). How many reasons we find there for worshipping both the Father and the Son, going both of them together, in other words, with a single thought, to accomplish the work of salvation! Isaac's obedience makes us remember the Lord's obedience in Gethsemane: "not what I will, but what thou wilt" (Mark 14:36). But in contrast with Isaac, who simply submitted himself, the Son has offered Himself: "Lo, I come to do thy will, O God." (Heb. 10:9). In contrast again with Isaac, who did not know what his father was going to do, we are told "Jesus . . . knowing all things that should come upon him, went forth" (John 18:4). Finally, in contrast with the cry of the Angel who stopped Abraham's hand, no voice was heard at Golgotha to turn away the judgment sword which had to fall upon the Son of God.

God has provided Himself a Lamb for the burnt offering. When the Lord Jesus appeared in the midst of the people on the banks of Jordan, John the Baptist cried, "Behold the Lamb of God," (John 1:29). He was the divine response to all the sins which had just been confessed. Thus the great mystery of which we have a shadow in this chapter is now revealed. And what assurance this "Jehovah-Jireh" continues to bring to all those who are tormented by the burden of their sins!

Isaac is figuratively raised up (Heb. 11:19); Christ is raised up in reality with all the consequences of this for Him and for us. For Him, a wife is going to be given to Him; this is the reason we find Rebekah named in v. 23. For us, these are the heavenly blessings of which we have a picture in vv. 17 and 18.

Abraham's faith has been shown by this deed (James 2:21). Testing something proves its worth, it is said. God knew his heart and knew that he possessed this faith but it had to be shown publicly. As far as we are concerned, if we have been able to confess, "I believe in the Lord Jesus," we will sooner or later be given the opportunity to show forth our belief. Trials for Christians are often not for any other reason than to give evidence of the reality of the faith that is in them.

A sepulchre is all that Abraham was going to possess in this land of Canaan which nevertheless is promised to him. In buying the field and the cave of Machpelah to bury Sarah in, the man of God confirms his sure expectation of the resurrection. For him, Sarah is living with a divine life. It is therefore necessary to make sure of all the rights on the place where her body will be placed, that body which will be raised. The full price paid for the cave and the field reminds us of the rights permanently acquired by the cross of Christ — death vanquished and the certainty of the impending resurrection of all believers.

As in chapter 14 where we have seen him refuse the presents of the king of Sodom, Abraham does not intend to be indebted to anyone. He insists on paying the full value of the field, without any bargaining. A Christian is recognized in all his contacts with people of the world by his correctness and his absolute honesty. We are exhorted in the New Testament not to owe anything to any man (Rom. 13:8), to "walk honestly toward them that are without" (1 Thess. 4:12), and finally to provide "for honest things, not only in the sight of the Lord, but also in the sight of men" (2 Cor. 8:21; see also Rom. 12:17).

The death of Sarah suggests to us the putting on one side of Israel, (the race from which has issued the true Isaac), after the resurrection of the Lord (Gen. 22). In order to ensure the seed of the promise, Abraham, the "father of many nations", has a plan in mind the fulfilment of which is going to be recounted to us in great detail: this is giving a wife to his son. But a third person comes in now; the oldest servant in his house, his steward, a striking picture of the Holy Spirit sent to earth to gather together those who will make up the Church, the bride of Christ. Thus the Father, the Son and the Holy Spirit who worked together in creation, also work together in the choosing, calling and gathering in of the redeemed who are united with the risen Christ. This bride will be sought in a far country. It is among those "who . . . were far off" that God has chosen and called companions for His Son (Eph. 2:13).

What a model of dependence we have in this servant of Abraham. In his master's house, he has learned to know the LORD with whom he now deals personally. He directs his prayer to Him (Ps. 5:3). Let us not forget, before undertaking anything, to speak first to the Lord about it.

Abraham's servant has not even finished praying when the reply appears in front of him — Rebekah carrying her pitcher. We find in Isaiah a promise which corresponds to this: "before they call, I will answer; and while they are yet speaking, I will hear" (Isa. 65:24).

If the servant teaches us dependence, Rebekah is, for her part, a model of devotedness and eagerness. She does more than is asked of her in also watering the camels and she does it quickly, hastening and running (vv. 18, 20). Here are two characteristics we can notice and imitate in our little everyday duties in the home. Drawing water — that is bringing refreshment to others. There are a thousand ways of communicating the blessings, which we have ourselves drawn from the Word of God, to those with whom we come into contact. And just as the servant watched Rebekah, let us remember that Someone pays great attention to all that we do. In the way the young girl carried out this very simple task, the servant discerned that she would be a devoted, hard-working and virtuous wife for Isaac, like the one described in chapter 31 of Proverbs.

Before he does anything else, he bows before the LORD and gives thanks to Him.

The LORD has led Abraham's servant, as if by the hand, into the house of his master's family. Abraham had made him promise solemnly that he would not take a wife for his son from among the daughters of Canaan (v. 3). Dear young friends, who know Jesus, even if marriage seems to you a far distant event, it is not too early to lay hold firmly on the teaching of the Word on this subject: "Be ye not unequally yoked together with unbelievers: for . . . what part hath he that believeth with an infidel?" (2 Cor. 6:14-15). A child of God can only marry within the family of the faith, that is to say, with another child of God. Those who have not taken account of this injunction, have confessed it later with much sadness: a union with an unconverted person is not only rank disobedience to the Lord's Word, but also a source of trouble and distress throughout one's life.

What testimony Abraham's servant bears to his master to whom he is so proud to belong (vv. 34-36). He is great, he is rich, he has a son, the heir of all that is his. It is thus that the Holy Spirit, when He is received into a heart, makes known the Father and the Son, and it is thus that we, as redeemed of the Lord, should know how to speak of Them.

The terms in which Abraham's servant has described his master and the riches of which he has given a sample, have touched Rebekah's heart. She is decided, she will go (v. 58).

You who have heard so much about the Lord, who have had the opportunity to enjoy the treasures of His grace in your parents' home, have you decided for Him in your own heart? You are asked the question today. Will you go? It is not in several days or even tomorrow that the Spirit of God is urging you to do it: it is today!

Now begins for Rebekah the long journey across the desert. She has left everything at the word of the servant who is now leading her. Thus the Church, the bride of Christ, pursues her pathway of sorrow and weariness in this world, which is a desert for her. Meanwhile the Holy Spirit occupies her heart with the Well-beloved whom she has not seen, but who is coming to meet her. "What a special moment it will be for Thy holy assembly, when Thou wilt introduce her into the heavenly places," says a French hymn. What a moment for Him also! Rebekah became Isaac's wife and he loved her from then on. But Christ already loves His Assembly. And His heart, very much more than ours, is waiting for that blessed moment, for the eternal satisfaction of His divine love.

The end of Abraham's life completes a comprehensive prophetic picture:
Genesis 21: the birth of the Son
Genesis 22: the cross and the resurrection of the true Isaac
Genesis 23: the putting aside of Israel (the death of Sarah)
Genesis 24: the call of the Church and her union with Christ in glory
Finally chapter 25: the introduction of the thousand year reign when the nations of the earth, represented by the children of Keturah, will be blessed in their relationship with Isaac.
To him Abraham makes a gift of everything that he has. Isaac represents Christ in His character of universal Heir. "The LORD hath said unto me, Thou art my Son; . . . Ask of me, and I shall give thee the heathen for thine inheritance" (Ps. 2:7-8). It is to this glorious future that Abraham's thoughts turn by faith. Beyond Isaac he is thinking of the One through whom the promises would be fulfilled. "Abraham rejoiced to see my day," Jesus said to the Jews, "and he saw it and was glad" (John 8:56). He dies in faith "not having received the promises, but having seen them afar off . . . and embraced them" (Heb. 11:13). So Abraham is one of the men of whom God is not ashamed, even to the point of linking his name with His own in calling Himself the "God of Abraham". Can He also call Himself your God?

The faith of Isaac and Rebekah is put to the test in the same way as that of Abraham and Sarah: by childlessness. It is an opportunity for Isaac to pray earnestly and the LORD listens (v. 21; compare 1 Chron. 5:20). Twin boys are born, as different in their appearance as in the condition of their hearts. The action which takes place between the two brothers demonstrates this condition. Jacob, in spite of the grievous manner in which he sets about it, shows that he appreciates the place of honour in the family, the share of the inheritance which goes with it and especially the divine promises made to Abraham and to his seed after him. None of this has any value for Esau. He strikes his bargain, eats, drinks, gets up and goes out, unconscious of the incalculable loss which he has sustained in a moment. Not only is his conduct senseless: to sacrifice his whole future "for a morsel of meat". But it is over and above that an insult to God; it is to say to Him: Your most precious gifts are not as good as these lentils for appeasing my hunger.

The birthright is a figure of your privilege, young friends who are brought up in a Christian family. God does not want any of you to despise your heavenly inheritance.

Isaac has not derived any profit from his father's sad experiences in Genesis 12 and Genesis 20. Put to the test by the famine, he also stays in Gerar and because he is afraid, he there disowns his wife in deceiving Abimelech. History repeats itself with the same consequences again and we know the story only too well: lack of courage to confess our relationship with Christ, fear of being made to look a fool, false testimony before the world which incurs judgment. But, very soon afterwards, we read of a beautiful incident in the story of the patriarch. In order to keep himself and his family safe from the famine, he sows seed and gathers in the harvest; God blesses his work. The Philistines become jealous of his prosperity (v. 14). As in the time of Abraham, they try to deprive the man of God of water, vital for life (Gen. 21:25). It is provided by the old wells, a picture of the Word and of the sources of spiritual refreshment which generations before us have enjoyed and which we must dig for ourselves. And these malicious Philistines who block up the wells with earth, make us think of the Enemy of our souls who makes every effort to fill our lives with earthly things. He wants to deprive us of the living Word which is indispensable to our spiritual prosperity.

One after another, Isaac redigs these wells of Abraham, blocked by the Philistines. Let us ask the Lord for the same energy, the same perseverance to appropriate for ourselves the truths by which our predecessors lived. They can become our possession too by some deep digging personally for ourselves. To each effort of the enemy to deprive him of the fruits of his labour, Isaac responds by digging elsewhere without being discouraged. But he does not dispute with them, illustrating the exhortation of 2 Timothy 2:24. His gentleness can be known by everyone (Phil. 4:5). He suffers injustice but he does not threaten them; he leaves it to the One who judges righteously (1 Peter 2:23). At the same time he thus bears testimony to his faith. The inheritance belongs to him; what is the good of snatching it by force? The LORD has promised "all these countries" to his seed (v. 4). Isaac is relying on Him that he will receive them when the moment is right.

Vv. 34 and 36 show us Esau once again scorning God's will by choosing his wives from the Canaanites from whom the LORD had utterly separated his family. By this he causes great heartache for Isaac and Rebekah. May the Lord encourage all our young readers to listen to their parents and to profit by their experience so that later they will not be a cause of bitterness and worry to them.

The incident brought before us in this chapter is very distressing. This is a family where God is known and yet covetousness, deceit and lies are sadly in evidence there. Isaac has become blind and he is spiritually blind too. He has lost his powers of discernment to such an extent that a tasty meal is more important to him than the moral condition of his children. Without seeking God's mind, he prepares to bless the son whom he prefers. Rebekah, on her part, advises Jacob to cheat his brother and to deceive his father. Only Esau could appear to us to be likeable in this family. But God knew his ungodly heart and by means of this apparent injustice, His will was accomplished.

Jacob achieves his end. With the complicity of his mother, he obtains the blessing, to which he attached such value. But if he had trusted in God to give it to him instead of acting by deceit and lies, would he not have received it just the same? Without a doubt! God had declared before his birth, "The elder shall serve the younger" (Gen. 25:23), and He could not renounce His word nor could He allow a mistake to be made. And Jacob would thus have been spared both pain and lost time. The Lord's pathway for us is always straightforward but how many times we complicate it by our unfortunate interventions.

Hebrews 12:16-17 links this story with chapter 25. Esau, who has been left out, desires passionately to inherit the blessing but he is rejected in spite of his tears. He once despised it and now it is too late. The world is full of people, like this man, who sell their precious souls in exchange for some passing pleasure. Their god is their belly and their thoughts are of earthly things (Phil. 3:19). They are men of the world and they have their portion in this life (Ps. 17:14). A terrible awakening awaits them when, later, they will recognize their folly. All the tears shed in that dreadful place, where there shall be weeping and gnashing of teeth, will be as unavailing as Esau's here to receive the blessing lost through their fault alone.

Jacob's difficulties are about to begin. His brother's hate, aroused by spite and jealousy, obliges him to leave home. He will not see his mother again, although she only envisaged a separation of a few days (v. 44). Rebekah will also suffer the consequences of their joint deception.

In giving such importance to the story of Jacob's life, Scripture allows us to admire the long and patient work of God's grace towards one of His own.

Jacob is leaving his father's house, but God is going to bring him to know His own house (Bethel means "house of God"). It is not necessary for us to wait until we have left our parents' home to meet the Lord. But one day this meeting must take place and the God of our parents must also become our God. What a strange dream Jacob has! What is the meaning of this ladder with the angels going up and down it? It speaks of relationships between heaven and earth and we think of the One who has established them for us by coming down here and then returning to glory (John 3:13, 31; Eph. 4: 10). The grace of God shows the gate of heaven (v. 17) to the poor tired sinner and imparts His glorious promises to him. "How dreadful is this place!" the traveller cries when he wakes up. A guilty conscience cannot be at peace even in the presence of the God of grace (compare Luke 5:8). In this strange bargain which he dares to make with the LORD, Jacob makes these explicit promises of God conditional and offers to serve Him in exchange for the benefits which he will receive. Many people, like him, hesitate to grasp by faith the free gift of God and think that their efforts must themselves merit His favour.

"I . . . will keep thee in all places whither thou goest,. . . I will not leave thee" the LORD had promised to Jacob during his night at Bethel (Gen. 28:15). How comforting it is to think that God's eye continually follows His own even when they neglect to look to Him (Ps. 32:8). His providential care leads Jacob to his mother's family, to his uncle Laban's house. Once again we see a meeting beside a well, perhaps the same one as in chapter 24. But this time we hear no prayer from the traveller's mouth, nor do we hear him asking God for a happy meeting, nor later does he give thanks to Him for a successful journey. And we do not see the young girl giving water to the tired visitor. What a difference too in Laban's house! Jacob told him "all these things" but we hear no mention of the name of the LORD in his account nor of the way He has blessed his family (compare Gen. 24:35), nor even of his meeting at Bethel. What are our usual topics of conversation when we meet one of our parents or a friend? Is the Lord at the centre of our conversation? If this is to be so, our hearts must be habitually occupied with Him.

The story of Jacob is one of chastening, in other words, of the school through which God makes His own to pass. It is a hard school, for Hebrews 12:11 declares — and our own experience confirms it — that no chastening for the present seemeth to be joyous but grievous! But God's objective is "our profit, that we might be partakers of his holiness" . The class that Jacob enters is going to last twenty years which he will go through in conditions close to slavery. And how will God teach him His lessons? He is going to allow the same thing to happen to Jacob as Jacob did to others. Jacob, whose name means "supplanter", a name well justified, is going in his turn to be cheated and deprived. He had deceived his father in that being the younger one, he passed himself off as the elder. He now has dealings with a father who deceives him by passing off his elder daughter as the younger! How many times we only discover the annoyance or wickedness of our actions when we suffer the same thing from someone else (Judges 1:7). The only happy subject which is brought before us in this chapter is Jacob's devoted love for Rachel. We think of the love of the One who, in order to win us, has become the Perfect Servant.

These verses introduce us to Jacob's family. It is an important page in the Old Testament since the twelve sons of the patriarch will become in their turn twelve patriarchs (Acts 7:8) and will give their names to the twelve tribes of Israel. Through them the promises made to Abraham and Isaac will be fulfilled, as well as those promised to Jacob during his night at Bethel. The priests will descend from Levi, the kings from Judah, followed by the Messiah Himself.

This family is like its head, calculating, vying with each other; in fact it is characterized by doubtful behaviour. In spite of these lapses, God has His eyes upon this family and wants to bless it. Likewise today, believers' families are precious to the heart of the Lord. He wants to bless both the parents and every one of the children. He knows everyone by name and from our first steps is preparing us for the service which He intends us to do. And what is the glorious call to believers nowadays? Is it not to be kings and priests unto His God and Father (Rev. 1:6)? The birth of Joseph, who is a type of Christ, signals the end of servitude and return of Jacob's family to the promised land (v. 25). Spiritually it is still the same: it is from the moment that Christ takes His place in our hearts and in our homes that we are in measure able to taste deliverance and heavenly blessing.

Poor Jacob is getting agitated, wheeling and dealing with Laban, matching his cunning and deceit, trying to enrich himself by his intelligence and his own efforts. How sad it is to see a believer striving with worldly people for earthly goods. Isaac had given quite a different example to his son, Jacob (Gen. 26:15-22).

In 1 Timothy 6:6-10 the apostle contrasts the desire for riches with godliness which, with contentment, is great gain. Notice then this twofold gain – true riches to be searched after. Firstly, there is godliness, that is to say, contact with God of which the altars speak to us. But in his exile, Jacob has no altar and no conscious contact with God. Secondly, there is contentment, which the patriarchs learned by living in tents and which Jacob had practised himself (Gen. 25:27). The apostle Paul had personally learned to be content with the circumstances in which he found himself (Phil. 4:11). How difficult it is always to be content! However the best testimony we can give to those around us is to show that we are satisfied with what God gives us. For He has given us no less than His own Son and all things with Him (Rom. 8:32).

Beside all that is sad in Jacob's behaviour, let us acknowledge his patience. He bears without complaint weariness and hardship as well as all the injustice he has suffered at the hand of Laban. What sustains him is remembering the land given by the LORD to Abraham and to his seed. He has not forgotten the promise which God made to him at Bethel to bring him back to the "land of his fathers". This hope has stayed alive in his heart and the moment has at last arrived when it is going to be fulfilled. Christians, strangers on the earth, do we not also have a promise from the Lord concerning the heavenly Country into which He will soon have us to enter? This hope should give us all the patience and all the courage we need to endure difficulties and even injustice.

Whilst obeying the LORD'S command (v. 3), it is sad to see that Jacob remains true to his sly character: he deceives Laban by fleeing without his knowing. Does this not show a lack of trust in God? The One who gave Jacob the order to set out, would not allow Laban to stop him (v. 24). And Laban could only acquiesce because he realised as before "The thing proceedeth from the LORD" (Gen. 24:50).

When he is told of Jacob's flight, Laban dashes off in pursuit of him and catches him up. As a sly and hypocritical man of the world, he uses flattering words even though his heart is full of envy and jealousy. He pretends to have great affection for his daughters and their little children even though he has always been attentive only to his own interests (v. 15). He makes a pretence of fearing the LORD (vv. 29, 53) while actively seeking after his false gods.

It is sad to see Rachel attaching such value to these idols. Rebekah, we can be sure of it, had happily left these objects behind her when she left with Abraham's servant. These domestic images correspond for us with the things of the world which we do not decide to give up and which we believe we can take along with us on the road to our Homeland. We can hide them for a certain time from everyone's eyes in the depths of our hearts. Would that God, who sees all, might give us to know how to discern and resolutely reject everything which, in our affections, takes the place of the Lord Jesus! They are all idols!

Finally Jacob and Laban separate from each other. The heap will be a boundary between them. There is no common territory for the believer with the man of the world even when they belong to the same family.

Hebrews 1:14 teaches us that believers benefit from angels' ministry, usually without knowing it. But when Jacob left Canaan, God had wanted somehow to introduce him to those whom He was going to use to take care of him while he was in exile (Gen. 28:12). Now, at the time he is going back, the angels of Mahanaim welcome the patriarch into the promised land. But Jacob is not in any condition to rejoice in the goodness of the God who listened to his vow long before (Gen. 28:20-21). Indeed his heart is not free of the fear of man. If he no longer has Laban behind him, he still has Esau in front of him and he trembles at the prospect of meeting him. He certainly has recourse to prayer (vv. 9-12) but, immediately after, he takes all the precautions one can imagine as if he did not really believe God was capable of delivering him. Do we not resemble him sometimes? Note also Jacob's servile attitude (vv. 18, 20), even though his father's blessing had made him to be above his brother. Do you not think that instead of all this stagecraft, all these discreet arrangements, Jacob would have been better to go to the front of his people and, trusting in God, to ask courageously for pardon from his brother whom he had wronged.

A second memorable night is recorded in the story of Jacob. This struggle with the angel is like a summary of all his previous life. He has always sought blessing by his own efforts; he is, in that way, opposed to God. He proves now that man's strength cannot win nor prevail. One touch of God (v. 25) and his strength is completely destroyed. Jacob is now forced to stop having confidence in himself. He is learning this basic truth of the believer's life: "when I am weak, then am I strong (2 Cor. 12:10). And it is at that moment that he triumphs in declaring by faith: "I will not let thee go, except thou bless me" (v. 26; Hosea 12:4). What a victory for prayer! He obtains blessing in the form of this name of Israel, which is so great in the counsels of God, in Scripture, and in history. This name speaks to us of Christ, the Conqueror, the Prince and the true Israel of God.

Dear Christians, God wants to make us conquerors. If He stops us in the pathway of our own will and takes away our fleshly strength, it is in order to give us His power.

Jacob will remember Peniel. His staff will continually remind him of it. His hip has been dislocated, but his soul has been delivered (Rom. 7:24-25).

After the LORD changed Abraham's name, his old name of Abram disappeared for good. In contrast, the name of Jacob lives on right to the end and the new name of Israel only comes easily to him a long time after Peniel. This is a sign that the nature of the old Jacob, the supplanter, has not finished manifesting itself. However divine grace was evident towards him and his family. The LORD had answered his prayer (in Gen. 32:11) by influencing Esau's heart (v. 4). And to emphasize that it really was God's work, that the gifts carefully prepared by Jacob were all unnecessary because of Esau's frame of mind, v. 8 shows us that Esau had not even understood their point. However we see poor Jacob's fears reappearing. He could have given testimony to his confidence in the protection of an all-powerful God to Esau who wanted to protect him; instead of that he slips away by lying, saying he was going to Seir and making his way instead to Succoth. After this, which is even worse, he builds himself a house (v. 17), buys a field (v. 19), thus denying twice over his position as a stranger on the earth. Consequences of this soon follow: evil associations take place, which lead to the dishonour of his daughter and the dreadful vengeance of two of his sons, the sad subject of chapter 34.

After the shameful events which had occurred in his family, Jacob is troubled and discouraged (Gen. 34:30). God is not willing to leave him in this condition, and speaks to him once again: "Arise, go up to Bethel, and dwell there: and make there an altar unto God". Bethel, the house of God, is the place of His presence. The same divine voice invites the Christian each first day of the week to cease being busy with earthly business, in order to go to the place where the Lord has promised His presence and to worship Him in spirit and in truth. But before being able to obey, as Jacob knows well, one thing is essential. Objects are hidden in his tents which are not suitable for the holy presence of God; the domestic images of Laban are still in Rachel's tent. Having been tolerated for a long time these "strange gods" must be ruthlessly thrown out when he appears before the LORD. Only after this can Jacob go up to Bethel, a place which he now stopped finding "dreadful". He builds an altar there, remembering with gratitude the blessings he has received and hears from God the confirmation of all His promises. When he has judged and given up what was incompatible with his lofty service, many blessings of great price are heaped upon the worshipper in God's presence (Hosea 14:8).

This is a new stage in Jacob's life. While he is on his journey the birth of Benjamin and the death of Rachel happen simultaneously. The Christian path way is also strewn with joys and sorrows. As Jacob, he can "set up a pillar" (vv. 14, 20).

The two names given to the child each speak to us of the Lord Jesus. Ben-oni, the son of my sorrow, is the name of the One whom Israel will mourn "as one mourneth for his only son" (Zech. 12:10). It is the name of the One who Himself was afflicted on the earth, a Man of sorrows, who submitted to suffering. But He is at the same time, the true Benjamin, the Son at the Father's right hand, who was told by God, "Sit thou at my right hand" (Ps. 110:1, a verse quoted many times in the New Testament). The two names are inseparable and borne by the same person. They remind us that the sufferings and the glories of Christ cannot be dissociated (1 Peter 1:11).

Another name in our reading makes us think of Jesus: Bethlehem (v. 19), where the Saviour was to be born. Rachel's sepulchre stands there, the place of tears mentioned at the beginning of the Gospel (Matt. 2:18) but also the place where the greatest cause of joy for all time would be announced (Luke 2:10).

Jacob's family is now complete with the birth of Benjamin (Gen. 35:24). But at the same time Esau's family is prospering. It numbers numerous dukes as well as kings (vv. 15-19). Some young people are keen to become leaders but how much better it is to obey the Lord and to serve His own than to have authority over a lot of people. The Lord teaches this to His disciples: "Ye know that they which are accounted to rule over the Gentiles exercise lordship over them . . . but so shall it not be among you: but . . . whosoever of you will be the chiefest, shall be servant of all" (Mark 10:42-44).

Amongst the powerful men mentioned in this chapter, one of them found hot* springs in the desert, a picture of all the deceptions of this world and of that which will never quench one's thirst (v. 24). Another, Amalek, was to become the most desperate of all Israel's enemies and Israel will have dealings with him all through his history.

The end of v. 8 reminds us that Esau is Edom. The name of Jacob the supplanter has been changed to Israel, the Prince of God, while Esau has become Edom (Gen. 25:30), which means "red", "soup". What terrible irony! This man and his race after him, from generation to generation, have been condemned to bear the name of a dish of food exchanged for its blessing.

*JND New Translation. Gen. 36:24.

Today we begin the beautiful story of Joseph. There is probably no person in the whole of Scripture who portrays in type the Lord Jesus in a more complete manner. He is the object of the special love of his father but Joseph is at the same time a victim of the hate and jealousy of his brothers, the sons of Israel (compare John 3:19; Matt. 21:38). He bears witness against them of their wickedness (v. 2) and before them of his future elevation which they refuse to believe. Thus Christ, the centre of the prophecies concerning earth (v. 7) and heaven (v. 9), was the faithful and true witness against the world of its evil works (John 7:7) and towards the world of His own future glories (Matt. 26:64). Jacob clothed Joseph in a coat of many colours, a visible mark of his favour which reminds us that Jesus was publicly shown to be the object of the Father's pleasure (Matt. 3:17; Acts 2:22). Joseph is for each one of us a model of obedience. "Here am I," he replies, (v. 13) when his father sends him to visit his brothers who nevertheless hate him. But how much greater a model Jesus is for us; He presented Himself in perfect obedience when the Father wanted to send Him: "Lo I come: . . . I delight to do thy will, O my God" (Ps. 40:7-8).

The long road followed by Joseph to seek his brothers, is a picture of the road taken by the Son of God to seek and to save those who were lost. It was firstly the road of His down-stooping: being God, He was made man. Then it was the road of His humbling Himself, to death, yes, even the death of the cross (Phil. 2:7-8).

Then there is the crime of which the details speak to us of the cross of Christ; they make dastardly plots to kill the one who had come to serve them (Ps. 109:5; Jer. 11:19 and John 11:53). "They gather themselves together against the soul of the righteous, and condemn the innocent blood" (Ps. 94:21). They strip him of his garment (Ps. 22:18), and throw him into the pit, a picture of death. The Saviour suffered all these things in full reality.

Finally they sell Joseph for twenty pieces of silver as a slave to foreigners. One who is even greater than he, was sold for thirty pieces, a "goodly price" in their estimation (Zech. 11:13), then delivered by the Jews to Pilate. What great distress Joseph must have felt! And how much greater the anguish of the One of whom Joseph is only a feeble reflection, when He passed through all these sufferings and through death itself because He loved you and me.

Chapter 38 is inserted in the story of Joseph as if to show us, by the example of his brother, Judah, what serious sins and disorderliness in the family can happen by putting Christ, the true Joseph, on one side. In contrast, in Genesis 39 we find Joseph in Egypt, a young man who fears God, keeping himself pure and separated from the world. This is why God is glad to show that this faithfulness is pleasing to Him by blessing all the activities of His faithful witness in an obvious manner. When temptation comes, Joseph refuses (v. 8), does not listen (v. 10), and flees (v. 12; compare Judges 16:16-17).

Young believers, one day you will no doubt have to leave your parents' home to live in a hostile and dangerous environment. May this example of Joseph, himself also far from his family, be an encouragement for you in the conflicts which will inevitably be yours. "Wherewithal shall a young man cleanse his way?" asks the psalmist. "By taking heed thereto according to thy word," he replies immediately. Thus he is armed for the day of temptation: "Thy word have I hid in mine heart, that I might not sin against thee" (Ps. 119:9, 11).

Once again Joseph is the object of terrible injustice. He is condemned by a false testimony and locked up in gaol with the prisoners. Psalm 105:18 describes his physical and moral sufferings: "Whose feet they hurt with fetters: he was laid in iron". And once again, these sufferings herald those of the Saviour. Hands were laid on Jesus (Mark 14:46), false witnesses were brought against Him (Matt. 26:59-60), "he was numbered with the transgressors" (Mark 15:28), He who had "done nothing amiss" (Luke 23:41).

The prison was full of guilty prisoners. How moving it is to see Joseph in the midst of them, not regarding himself as superior because he is innocent, in no way disgusted with the sights, nor discouraged either, but not ceasing to serve. Our thoughts can only be led to the perfect Man who came to share in our miserable and hopeless condition in order to serve us in love. He "went about doing good", Peter will say (Acts 10:38), adding "for God was with him". Such will also be so for Joseph, in the prison as well as when he was with Potiphar (Gen. 39:3, 21, 23); this is both a consolation to him and also the secret of his prosperity. May we enjoy this same happy experience everywhere and always!

In these two servants of the king of Egypt, the butler and the baker, we have a sample of the whole of humanity. "For there is no difference: for all have sinned", declares Scripture (Rom. 3:22-23). All have sinned against God, all have deserved His wrath and His punishment. But it is after this that there is a difference. Some receive the good news of salvation by grace through faith; while before others is the prospect of the dreadful second death. In the world no other condition exists but these two: to be saved or lost. To which group do you belong?

Unlike the baker who could no longer escape the king's judgment, it is still possible today, by receiving the gospel of grace, to pass from the condition of a lost sinner to that of being redeemed by Christ.

The two thieves at the cross illustrate even better these two classes into which humanity is divided. One remains insensitive and dies in his sins. But the other, in reply to his prayer, "Lord, remember me," receives this wonderful answer, "Today shalt thou be with me in paradise" (Luke 23:43). Even as here Joseph is the messenger of sovereign grace, so it is Jesus who is the first to preach salvation and the good news of peace (Eph. 2:17).

The prayer of the thief was brought before us yesterday: "Lord, remember me" (Luke 23:42). In 40:14 it is Joseph who asks the butler who is just going to be delivered: "Think on me". How sad it is to read in v. 23 of this same chapter: "Yet did not the chief butler remember Joseph, but forgat him".

And where we are concerned, redeemed by the Lord, in the gain of His great salvation, are we not often ungrateful, forgetting Him who has saved us? Although we owe everything to Jesus, we neglect to speak about Him to those who do not have the privilege of knowing Him. It is because He knew how forgetful our hearts are that the Lord, in giving the bread and the cup to His disciples asked them "This do in remembrance of me" (Luke 22:19).

After Pharaoh's dream, the butler remembers Joseph. It must have cost him a lot to say, "I do remember my faults this day" (v. 9). But he could not speak of Joseph without saying where and why he had met him. Likewise, when we give testimony of Jesus, our Saviour, let us not be afraid to acknowledge in what state of misery and sin we were when He brought us to know deliverance.

As this Pharaoh was troubled by a dream, men today are uneasy and anxious. The future worries them. They feel themselves to be at the mercy of unforeseeable catastrophes. However the Bible contains all that man can know on the subject of the future. But these prophecies are incomprehensible to those who do not have the Spirit of God. Pharaoh consults the wisest men in his kingdom in vain. Before God all human wisdom is not sufficient. Then Joseph appears. The doors of the prison are opened for him and he comes with wisdom from on high to bring "an answer of peace" to Pharaoh. He does not fail to say that this answer comes from God and not from himself (compare Dan. 2:28).

A Christian who knows his Bible knows more about the future of the world than the most far-seeing politicians. By the Holy Spirit, God has "given us an understanding" (read John 16:13; 1 John 2:20; 1 John 5:20).

Spiritually speaking our age is a period of great plenty. It will be followed for the world by a time of famine foretold by the prophets: "not a famine of bread, nor a thirst for water, but of hearing the words of the LORD" (Amos 8:11). The day of grace will have come to an end. Reader, are you ready?

A great page in Joseph's story is now turned. After suffering comes glory (compare Luke 24:26). The afflicted one who had been thrown into the pit, the slave in a foreign country, the prisoner in the gaol, becomes the lord of the land (42:30), the saviour of the world, the one before whom every knee bows (v. 43). Each one of these titles speaks to us of Him who, at one time humiliated and despised, will soon be honoured for ever by all men. Jesus, the Nazarene, has been highly exalted by God and crowned with glory and honour (Heb. 2:7). And as a supreme complement to all these glories, a wife is given to Joseph, a picture of the Church taken from among the nations (Eph. 1:20-23). The names of his sons call to mind the sore travail of the Saviour's soul: forgotten henceforth (Manasseh, v. 51), to taste an abundance of fruit (Ephraim, v. 52; compare Isa. 53:11).

Psalm 105:16-21, already quoted, summarizes this magnificent story. Before sending the famine, which he had already decreed, onto the earth, God had prepared Joseph by his afflictions. He is a type of Christ in His role of Saviour and life-support for the world and for Israel's family. (Ephraim means double fruitfulness). So we may well cry with wonder, "Can we find such a one as this is?" (v. 38).

Whatever the Lord promises will certainly be fulfilled. So it is with Joseph's words which were in fact those of God Himself. Seven years of great plenty follow, then the famine begins.

God tries all ways to turn the thoughts of men to Himself. That is why in this world, peace follows war, plenty follows privations, and also in the life of every human being, joys follow trials. Alas! men hardly ever think of thanking the Lord for the joys He gives them and they do not usually go to Him either for help in their trials. Nevertheless, just as Pharaoh commanded, "Go unto Joseph," the Spirit of God urges men to turn to the Saviour and He Himself calls, "Come unto me," (Matt. 11:28). Yes, let us go to the One who alone gives abundant nourishment for our souls. And let us also take advantage of times of spiritual plenty, of meetings for example, to fill up the "storehouses" of our memories and our hearts. In moments of need, of loneliness, or of discouragement, what we have thus put in reserve will give us strength and joy in the Lord. Above all let us not forget the end of v. 55, "What he saith to you, do." (compare John 2:5).

While these events were taking place in Egypt, Jacob's family has been left on one side. It is as if God had said, "After your crime and now that Joseph is no longer among you, I have no more interest in telling the story of what concerns you." It is so with the sad story of man, and in particular of Israel after the rejection of the Saviour. God has nothing more to say to this people. But in His infinite patience, He has not, by doing this, forgotten the objects of His faithful promises. He is only waiting for the right moment to re-establish His relationship with them. And the right moment is the famine. If God allows trials such as hardship or illness, even with His own, it is often so that Christ, the true Joseph, may take, or take anew, His full place in our lives. Do not let us think that passing time can erase even the smallest sin; each one of them is always present in the Lord's sight, even if we have forgotten it and we will have to have dealings with Him about it sooner or later.

"We are true men," the criminal brothers dare to declare when they present themselves before the one who can prove the opposite and can confound them by merely revealing his name. How can people think they are worthy when they are guilty of rejecting Jesus?

In receiving his brothers roughly, Joseph does not intend vengeance, we may be sure. But he knows, by experience, the wickedness of their hearts and his purpose is to lead them to true repentance. To accomplish this, he uses one after another harshness, kindness, alarm and encouragement, accusations and banquets. All this is carried out with great wisdom and shows us, by comparison, how the Lord acts when He wants to awaken our hearts and consciences. Sometimes He must speak to us "roughly".

The accusations which Joseph makes are unjust. His brothers are not spies. But they feel that God is speaking to them and they remember the sin in which they all participated and their injustice to their brother.

We may have to submit to injustice. Instead of becoming irritated or seeking to justify ourselves, let us rather ask ourselves what God wants to teach us by these painful means.

For Jacob too, everything is carried out for his good, even though he says in v. 36, "All these things are against me". He will have to learn that if God is for him, nothing can be against him and that all things work together for good to them that love God (Rom. 8:28, 31). It is indeed in this way that God is going to give Joseph back to him.

Joseph's brothers are very frightened. This is a sign of their guilty consciences. They have to return to Joseph and give an explanation for the money which they have found in their sacks. Let us not stay far away from the Lord when we have a weight on our consciences. Let us go straight to Him and confess everything to Him. V. 8 gives each sinner the route to follow: arise, go and live (compare Luke 15:18).

The men have persuaded their father to let Benjamin go with them and finally they set out carrying a present with them: the best fruits in the land (v. 11). But has the powerful Joseph, whose storehouses are full, any need of anything? Man has always had pretensions of bringing something to God. But on His part everything is a free gift. He cannot accept anything even the best man can do. Honey, spices, nuts and almonds, these are luxury products, no good for nourishing those who have no corn. What our hearts need is heavenly corn, food from on high, which alone can satisfy our souls' hunger. The world will offer us delicacies but the Lord Jesus, the true Joseph, is the only One who can give us corn from the heavenly country by presenting Himself to our hearts.

How hard it is for Joseph's brothers to put their own resources on one side! However, they must accept the fact that their debt has been paid. We can be sure that Joseph's steward's accounts were in order since he says to them, "I had your money" (v. 23). The great Joseph had personally paid for his brothers. In the same way Christ has borne the whole cost of our peace. Our debt has been paid in full and only He knows the significance of this. Nevertheless, as long as evil is not judged and confessed, we cannot taste the joy of communion. A meal taken together is a picture of this communion, which implies a perfect understanding, a conversation shared in by all the participants. Is it not so at the Lord's Table where believers, all together, think of His sufferings? But here, because of the sin which raises a barrier between them, Joseph eats on his own and his brothers also eat by themselves (v. 32).

When you read these chapters, notice how many times Joseph weeps: (Gen. 42:24; Gen. 43:30; Gen. 45:2, 14; Gen. 46:29; Gen. 50:1, 17). It is a wonderful thing that he does not weep in the pit nor in the prison. These are tears of love. They make us think of the tears of the Lord Jesus (John 11:35; Luke 19:41).

The net is closing around Joseph's brothers. Unforeseeable circumstances — though directed by a faithful hand — constrain them to retrace their steps and appear before the one who knows everything. Now their conscience is affected. "What shall we say? How shall we clear ourselves?" (v. 16). What progress, morally, they have made since the moment when they pretended to be "true men"! (Gen. 42:11). This is why deliverance is near.

As in the whole story of Joseph, these incidents have a prophetic bearing. Israel, temporarily put to one side following the rejection of Christ, the true Joseph, will be brought to acknowledge her crime, and to see in the Nazarene, whom they despised and crucified, the One whom God has made to be both Lord and Christ (Acts 2:36), their Messiah and at the same time, the Son of Man who will reign over the whole universe. Nevertheless in order for this work of conscience to take place, Israel, and specially the tribe of Judah, must first go through a time of deep trials, called the "great tribulation", (Rev. 7:14). The distress of Joseph's brothers, until they confess their crime, speaks to us of the anguish which will be the lot of the Jewish people before they recognize and honour their Messiah.

Joseph's purpose was to draw the thoughts of his brothers to the time more than twenty years before when, beside the pit, they had remained insensitive to his distress when he was begging them for mercy (Gen. 42:21). He also wanted to make them remember the grief of their old father when they had cruelly told him of Joseph's death. And Joseph wants to see whether they are able now to understand the suffering of their young brother and of their father. Well, he succeeded in stirring their hearts. How touching it is to hear Judah speaking of their aged father and their young brother, the son of his old age!

What lessons this teaches us too! We should put ourselves in the other person's place, understanding their joys and particularly their sorrows. Still more, we should enter in spirit into the Father's thoughts of love for His Son, into His grief when He saw His beloved Son in the hands of wicked men and when He heard His cry and could not reply to Him. Finally we should try to enter a little into the suffering of the Son when He was carrying the weight of our sins under divine judgment and when in infinite distress of soul, He went through the experience of being forsaken by God for us. Are we not often sadly without feeling on these matters with which the Spirit tries to occupy us?

This is the moment for which Joseph has been waiting for a long time. What patience he had shown! If he had made himself known too early, his brothers would have honoured him because they had to, like the sheaf in his dream, but their hearts would have remained cold and fearful.

The brothers learn now that the governor of Egypt, to whom all this glory belongs, is none other than the one they have hated and rejected. Not only is he alive, but all things are subject to him (Heb. 2:8). And their criminal dealings have been the precise means of fulfilling his dreams. What confusion must have filled their hearts when they see for themselves the noble grace of which Joseph is the living proof. He did not avenge himself; he does not now even reproach them; he only wants their happiness! And as for his own heart, it is filled with joy, similar to the Shepherd's when he found the lost sheep. Now the brothers are given a happy message, good news: to go to their father and tell him about the glory of the person who has pardoned them. That is also our mission, dear redeemed ones of the Lord; we should tell others, beginning with our close relatives, what we have found in Jesus and tell over "all His glory" to His Father, in meetings for worship.

Repaying evil with good: that is what Joseph is doing with his brothers. That is what the Lord teaches us (Matt. 5:44), and this is the best way to win someone's heart.

The brothers had thought they should bring the best they had (Gen. 43:11), a little balm and a little honey . . . But now they can see how insignificant it was. Pharaoh himself promises them the best in all the land, saying to them at the same time, "Regard not your stuff" (v. 20). The presence of the Lord and the enjoyment of His glory are before us. Earthly things rejected for His sake are without any value in comparison (Mark 10:29-30). Also we have proof that Jesus is alive and glorious and that He is waiting in heaven for us: He has sent us the Holy Spirit, the earnest of our inheritance (Eph. 1:14).

Notice that Joseph does not give to his brothers only a country for them to live in but all they will need for the journey to take them there. What about wagons? Jesus has undertaken everything for us. What about food? His Word is our food. What about clothes? Christ can and should be seen on us (Gal. 3:27). Finally the exhortation of the one who knows his brothers so well: "See that ye fall not out by the way" (v. 24). Do we have any less need than they of such an exhortation?

We have been occupied with Joseph's love for his brothers and the greatness of his forgiveness, more than all his glory and more than all his riches. For those amongst us who live in a family with brothers and sisters, here is the opportunity of learning a moving lesson of love and mutual support. But the love of Joseph for his father Jacob, his respect, his kindness, his haste to see him, his eagerness to put himself out for him, are also an example for us. Is this the way we love and respect our parents?

Israel's family starts out by passing through Beersheba where the well of the oath was! The promises are there confirmed to Jacob by a faithful God. "Fear not to go down into Egypt," He says to him (v. 3: compare Isaiah 41:14). What a change there is in Jacob, formerly driven by his own desires and now fearing to take one step without God. God also encourages him by promising to go down with him. Can the Lord always accompany us wherever we go?

Then there is the moving meeting with his beloved son, who has carefully prepared everything for the comfort of his family. "I go to prepare a place for you," the Lord Jesus has promised, "that where I am, there ye may be also." (John 14:2-3).

The great Joseph could have been ashamed of this family of simple shepherds who had come to beg corn because they were hungry, these foreigners who were suspected of being spies and thieves. If one thinks this, one does not know him. Before everyone, he acknowledges them as his brothers. As for Pharaoh, it is enough that they are Joseph's brothers that the glory of the saviour of Egypt should be reflected on them. In this too we find Jesus the same. He is not ashamed to call us His brethren (Heb. 2:11). And it is because of Him that God welcomes us with favour, we who are made accepted in the beloved (Eph. 1:6). Joseph introduces his father Jacob to Pharaoh. What a touching scene and one full of beauty! A poor old man, bent over his stick, blesses the powerful monarch. According to God's standards, the man of God is the more excellent of the two (Heb. 7:7).

The higher the position a man is in, the more aloof he usually is, but Joseph's glory does not in any way lessen his tender-hearted care for his brothers and their families. The supplies which he distributes are measured "according to number of children". This is a wonderful picture of our relationship with Christ and all that flows from it. Down here the better part is ours (v. 11). Our faith may be lacking but never His faithful grace.

The fulfilment of Pharaoh's dream was inseparable from the person of Joseph. The great plenty followed by the famine has made him to be acknowledged as the sustainer of life, the saviour of the world.

Christ is the centre of prophecy. Soon He will have universal rule. All the families of the nations will bow before Him (Ps. 22:27). But believers do not wait for this time to belong to Him, and to worship Him. Jesus is carrying on a work in them. He begins by satisfying their souls' needs. Then like Joseph with the Egyptians, He works in such a manner that, little by little, everything is yielded to God. The secret of full deliverance is to accord Him His rights over our days, our goods, our bodies and our hearts. The Lord is not content with such and such a sacrifice on our part. He claims us altogether by reason of the rights He has acquired over us. He has bought us at great price for God (1 Cor. 6:19-20). We no longer belong to ourselves but we have become the happy servants of God and of the Lord Jesus Christ (cf. James 1:1), with all the consequences this entails; from now on we depend on Him entirely, not only for the provision of all our need, but also so that there will be fruit in our lives for His glory.

The long life of Jacob is about to end. He recognised before Pharaoh that his days had been few and evil (Gen. 47:9). He passed through painful experiences and, through his own fault, lost many years. His career did not reach the level of Abraham's and Isaac's. Why then, when we know nothing of the last actions of these two patriarchs, is Jacob's end recorded in such detail? Precisely because this triumphant end underlines and glorifies the grace of God towards this man. It is the crowning of His patient work of discipline and we must admire the fruit of it. Jacob reviews his life and calls to mind its different stages — Luz, in other words, Bethel, where God made Himself known to him; Ephrath and the death of Rachel. Imagine our life's way is also over. All our looking into the past will emphasize the mercy of the One, who, with the same love, has led us, supported us, reproved and comforted us. Now Jacob bows himself down on the bed head (Gen. 47:31) where according to Hebrews 11:21, he worships, leaning upon the top of his pilgrim's staff. Let us not wait for our last day to give such a response to the love of the Lord Jesus.

"By faith, Jacob, when he was a dying, blessed both the sons of Joseph", (Heb. 11:21). In giving the younger the elder one's blessing and vice-versa, his thoughts must have gone back to the sad incident of Genesis 27. He is blind now, as Isaac was then. But he can discern the mind of God. It has been said that Jacob never walked so well as when he was lame, and never saw so well as when he was blind. He calls on "the God that shepherded him all his life long".* He knew by experience the work and difficulties of a shepherd (Gen. 31:38-40). Now he takes the place of the sheep and notices the patient care of which he was the object on the part of his Shepherd. Like Jacob, David served his apprenticeship keeping "his father's sheep", (1 Sam. 17:34). Later he was called to be ruler over Israel (2 Sam. 7:7-8). Moreover it is he who wrote Psalm 23: "The LORD is my shepherd". Each of us knows the sweet name by which the Lord Jesus calls Himself: "I am the good shepherd (John 10:11, 14). It is a name which He has justified by giving His life for His dear sheep, then taking care of them and leading them as God took care of Jacob even without his knowing, all through his life. But can each one of us say like Jacob and David – "He is my shepherd"?

*JND. New Translation. Genesis 48:15.

We have before us another chapter of a prophetic nature. In these last words of Jacob to his sons, the whole history of the people of Israel is found as if it is set out in advance and summarized here. Under the judges and the kings, it became corrupted like Reuben; he forsook the LORD for idols. Then, as in Simeon and Levi, violence is shown in the rejection of the prophets and of the Messiah Himself, bringing about the dispersion of the Jewish people among the nations. Christ is represented by Judah, a tribe which is His by birth. Dominion and the sceptre of the kingdom are His alone. After this we find Israel dispersed under the judgment of God, in commercial activities and at the same time hated by the nations. The present-day period is personified in Zebulun and Issachar. As for Dan, he represents Antichrist, a Jew who, in the near future, will be received by Israel as her Messiah. "A serpent by the way", this is the terrible figure of satanic power which will then operate without restraint. Before this terrifying prospect, the faithful remnant will then only be able to count on deliverance from on high: "I have waited for thy salvation, O LORD" (v. 18).

When the Church has been taken, the "hour of temptation" will come "upon all the world" (Rev. 3:10). A believing remnant of Israel will come through this terrible tribulation. We can see this in the words addressed by Jacob to Gad. Benjamin speaks to us of the King (Christ) setting up His reign after the destruction of His enemies, while Asher and Naphtali represent the people finally blessed by the establishment of the kingdom.

Even though he knows that he will not be on the earth at that time, the child of God should be interested in these things and rejoice in thinking that the true Joseph (Christ), who has been hated and rejected, will have the supreme power and will be there in blessing to the whole world. "Joseph is a fruitful bough . . . whose branches run over the wall:" (v. 22), beyond the borders of Israel. The blessing will reach to the nations who are strangers to the promises. Thus Jesus, the true Joseph, was "separate from his brethren" (the literal meaning of Nazarene). Formerly "sorely grieved" and "hated" (v. 23), God has now "highly exalted him, and given him a name which is above every name" (Phil. 2:9-10). This name, above all others, this name of Jesus: God our Saviour, is it great even now to your heart?

Genesis contains all the great events which affect the human family: birth, marriage, the loss of a wife, mother or father; and it shows us faith in action for going through these things. Jacob's end is very beautiful. The good land of Goshen where he passed the last seventeen years of his life did not make him forget the land of Canaan or the promises which the LORD made to him at Beersheba (Gen. 46:4). And he showed his sons the value he attached to Canaan by giving them precise orders about his burial. He is to rest in the cave of Machpelah where the members of the family of faith await the resurrection day. The price has been paid in the past in order to assure his right to this.

Great solemnity is given to patriarchal funerals. Generally in the Old Testament we see the entombment of a man corresponding to his faithfulness. The burials of Jehoiada and king Hezekiah honoured their godliness (2 Chron. 24: 16; 2 Chron. 32: 33). Today, when a believer leaves this world, this does not give rise to great ceremonies. Death for the child of God has lost its terrible power; it is compared to a simple sleep which will end with the resurrection (1 Thess. 4: 13, 14). But even if death has lost its sting, let us never forget what it cost its Conqueror.

One more sorrow remained for Joseph after his father's death. His brothers doubt his love. They think that now Jacob has gone, he will take his revenge. With what tenderness he reassures them, explaining to them God's mind and confirming his promise to look after them and their little children. Many Christians resemble these brothers of Joseph. They dare not believe that they are fully forgiven. Do we not also sometimes doubt the Lord's love even though He has given us so many proofs of it? His heart is very sensitive to this lack of trust. It is as if He were saying to us then, "Have I been so long time with you, and yet hast thou not known me?" (John 14:9).

In coming to the end of Genesis, we see that nearly all the mysteries of God are seen there in outline. But before this book closes, we hear again the surety of faith (v. 24). "God will surely visit you," are the last words of Joseph to his brothers, the only one of all his actions which is recorded for us in Hebrews 11:22. Even in the midst of the plenty and the good living in Egypt, he envisages the departure of his brothers and the transfer of his bones to Canaan. Let us imitate Joseph's faith!

Circumstances have completely changed in the land of Egypt between Genesis and Exodus. That which now characterises Pharaoh and his people is that they do not know Joseph (v. 8; Acts 7:18). The one who saved Egypt and preserved the life of a whole nation has been completely forgotten! It is just the same in the present world, of which Satan is the prince. Jesus the Saviour has no place in men's thoughts. And similarly, as a result of not knowing God and His Son, souls are held fast in hard servitude, under which some groan, but the great majority remain unconcerned. This slavery in which Satan holds men is pictured in a striking way by the merciless service to which the children of Israel are subjected (v. 13). But the subject of the book of Exodus is redemption: the deliverance of God's people snatched out of this terrible power.

The wicked king orders the putting to death of all the newly-born baby boys in Israel (cf. Matt. 2:16). But God takes up women who fear Him and on the contrary do not fear the king's commandment, to defeat the Enemy's designs. How precious to the heart of God are all marks of faithfulness in the midst of this scene where Satan reigns.

God in His grace did not wish to leave His own in slavery. He gave them a saviour: Moses, a type of Christ, whose history is recounted for us several times in the Scriptures (Acts 7:20-41; Heb. 11:23-29). In the ark which Moses' mother prepared, we have a picture of the great care which Christian parents take to protect their children from the pernicious influences of the outside world. But this care is not sufficient in itself. It is also necessary to have faith: the ark must be put on the water! And God answers this faith by a providential deliverance. Behind the scenes He directs everything, using even the tears of the tiny child. In the end Pharaoh's decree will only have had the result of preparing in his own house a redeemer for Israel.

Moses, grown to manhood, shows exceptional faith, just as his parents. Hebrews 11:23-26 emphasizes how he refuses the brilliant future which is opened up to him; he chooses . . . he esteems . . . and what is the secret? He has regard to the recompense of the reward. What a great example for all of us who sooner or later have this choice set before us: the world, with its glory and its pleasures, or the "reproach of Christ"! Moses has come to deliver his people. But his setback has also important instruction for us. However great our affections, we cannot follow Christ by our own natural impulsive energy (v. 12; cf. John 18:10).

Moses has renounced his position and his wealth in order to visit his oppressed brethren. Unknown to them, and rejected, he flees into a foreign land. There, after having shown himself as one who delivers and quenches thirst (v. 17), he acquires a wife and becomes a shepherd. All these features make us think of Jesus, the Son of God, who laid aside His glory to come down to visit and save His people Israel. His own did not receive Him (John 1:11). He is now far away from the world, as the Great Shepherd of the sheep, and the Bridegroom of the Church which has been purchased through His grace and which now shares in His rejection.

Forty years have now passed in Moses' life. God is about to reveal Himself to him in a "great sight". For Hagar He chose a well, for Jacob a ladder, and for Moses the mysterious, burning bush. Can you say how and where you have met Him?

God wishes to show Moses His mercy towards His dear people. In the midst of the furnace of Egypt, Israel was like this bush, tested but not destroyed by the fire. It is the same now for the Lord's redeemed ones. The purpose of the fiery trial is only to destroy the unjudged evil which exists among them.

In Christ alone the divine fire which came upon Him in full measure found nothing to consume (Ps. 17:3).

During the long years of servitude in the "iron furnace" of Egypt (Deut. 4:20), God had not remained indifferent to the sufferings of His people. He remembered His promises to Abraham (Gen. 15:13-14), to Isaac (Gen. 26:3) and to Jacob (Gen. 46:4). The moment has come when He is going to make Himself known to His own through Moses, as the God of their fathers and at the same time as the God who thinks of them in love in order to deliver them. Is it not equally the case that He can be known by all those who groan under the load of their sins? The lost and miserable condition of His creatures has not left God unmoved, just as He saw the afflictions of Israel and heard their cries and their sighs. But He is not satisfied only to take cognizance of "their sorrows" (v. 7). He adds: "I am come down to deliver them".

God has come down to us in Jesus; it is through Him that we are delivered. Did He stop there? No, He further wished to make us His people, to establish us in a relationship with Himself, and to enrich us (v. 22). God reveals His Name to Moses. He is "I Am", the One who fills eternity with His presence. He exists, He is, all the rest follows from that. (Isa. 43:11, 13 and 25).

At Pharaoh's court, Moses had been instructed in all the wisdom of the Egyptians. But He had not learned to know the "I am". The years spent in the royal palace have not done more to make him an instrument suitable for the deliverance of the people. The murder of the Egyptian has indeed shown the contrary. After the forty years in the school of Pharaoh, another forty years are necessary in the school of God, right away in Midian. The result is that Moses no longer has anything to make him feel proud of himself. Formerly "mighty in words and in deeds" (Acts 7:22), he now declares that he has no eloquence and puts aside all his personal abilities. But if he has rightly ceased to have confidence in himself, he does not yet have full confidence in God. He has to learn that when the Lord calls a man to service, He gives at the same time all the resources necessary for the accomplishment of it.

The rod changing itself into a serpent shows that if God allows Satan to act for a moment, He stays over him to annul his power. At the cross, Christ has triumphed over the powers of evil (Col. 2:15). The hand put into the bosom (the heart: source of evil) which becomes leprous, then is made whole again, illustrates the power of God to take away the stain of sin.

Moses had previously gone away without having been sent by God. Now that the LORD is sending him, he raises all possible objections to avoid the call: his inability (Ex. 3:11), his ignorance (Ex. 3:13), his lack of authority (v. 1), of eloquence (v. 10), the aptitude for his mission, with the desire that someone else should take it over (v. 13), the failure of his previous attempt (Ex. 5:23), or the lack of understanding shown by his brethren (Ex. 6:12). Do we not often advance such reasons ourselves for not obeying? Vv. 24-26 remind us that before setting out on public service it is first necessary for a servant of God to have put his own house in order. Up till now, probably under the influence of his wife, Moses had not circumcised his son, symbolic of the condemnation of the flesh. God required it, (Gen. 17:10), as all the more necessary and right in the house of His servant. And this is the question which must now be settled, under pain of death!

Vv. 27-28 give us an indication as to where brethren are called to meet one another: on the mount of God — and what is to be the subject of their conversation: the Word of the Lord and His marvellous acts.

At the commencement of the chapter Moses said, "But, behold, they will not believe me." Now, however, the LORD had prepared their hearts. The children of Israel do believe (v. 31; cf. 2 Chron. 29:36). Even before their deliverance, they bow their heads before Him.

Egypt presents us with a convincing illustration of what the world is, in other words, human society organised without God. But, by the very act of refusing the authority of God, the world nevertheless gives itself a master: Satan, called the Prince of this world (John 16:11). He is a hard and remorseless master, of whom the cruel Pharaoh presents a striking image. And when a soul begins to be awakened in his conscience and sighs for deliverance (as Israel in this chapter), Satan makes every effort to hold him back and to tighten his grip by an additional work load (see v. 9). He distracts that person with a whirlwind of activity to drive away his inward thoughts and to prevent him finding time to occupy himself with the needs of his soul.

Yes, we too have known only too well what it is to groan under Satan's yoke, "servants of sin" (Rom. 6:17), "serving divers lusts and pleasures" (Titus 3:3), incapable of freeing ourselves by our own efforts. Is it possible that one of our readers finds himself in this horrible condition? The Word of God presents to him a deliverance already accomplished. Greater than Moses, Christ has not only preached it, but He Himself accomplished this redemption. He has snatched our souls from the frightful slavery of the Devil and sin.

Pharaoh gives nothing; on the contrary he becomes more and more exacting. In vain they cry out to him (vv. 15-18). It is not only that Satan knows no pity, but he finds pleasure in the misery of his slaves. Ah! we have perhaps already had such an experience. Sin is a tyrant which never releases its hold. Hardly is one lust satisfied when another makes its appearance and has to be indulged in at once. Christ alone can absolutely and finally settle the heart. Sometimes God orders things by making a man wait for deliverance, while experiencing the weight of the enemy's yoke and the depths of his own miserable condition, in order that he may at last be ready to recognize that God alone can extricate him from it.

In responding to the discouragement of His servants (v. 23), God does not reproach them in any way. On the contrary, it is the opportunity for a new revelation of Himself. The LORD or "Jehovah" is the name which God takes in His relations with Israel. For the patriarchs it was the Most High God, possessor of heaven and earth. Now, God's purpose in bringing about a new thing introduces a new name. The LORD, He is the One who never changes and is faithful to His covenant. For us, believers in the time of grace, He bears a name much more precious still, that of Father, which Jesus came to make known to us (John 17:26).

In the magnificent verses 6-8, God unfolded to Moses His whole plan of salvation, in consequence of the new name of the LORD which He had taken in relation to Israel. And this plan of salvation is once again absolutely assured by His signature: I am the LORD (v. 8). "I, even I, am he that blotteth out thy transgressions for mine own sake" is the way God confirms this in Isaiah 43:25. It is very sad to note that Israel, "for anguish of spirit" (or as in the margin: impatience), does not listen. It is the first manifestation of unbelief in this people, followed, alas, as we shall see, by a long series of other similar lapses (Ps. 106:7).

On his side, Moses is again worried and discouraged. His faith is hardly equal to laying hold of the name and the promises of the LORD.

Then God turns His attention to His own. They are mixed up with the strangers, but His eye distinguishes them and He is pleased to recall their names. "The Lord knoweth them that are his" (2 Tim. 2:19). Let us also remember the verse which is so encouraging to believers of every age. "The eyes of the Lord are upon the righteous, and his ears are open unto their cry." (Ps. 34:15; 1 Peter 3:12).

We have here the names of several members of the family of Levi who, for good or evil, play an important part in the history of Israel: Korah and his sons, the four sons of Aaron, Phinehas . . .

In Psalm 90 (a prayer of Moses, the man of God), Moses refers to the age of 80 as the limit of life for a strong man. Yet it is the very age at which he himself commenced his service (v. 7). When God calls a servant, He begins by putting aside his natural strength; then He provides new sources of strength which emanate from Himself.

The LORD made His thoughts known in advance to Moses and Aaron. Those things which were known as plagues for the Egyptians (Ex. 9:14) were called "signs" in connection with the people of God (v. 3) and are designed for their moral instruction. It is thus that God instructs Christians on the meaning of the world, as to what it is, as to Satan and how he dupes his poor victims. His Word causes us to understand "the great judgments" which will fall on men who are found without repentance. It tells us also of the way in which He will bring His redeemed people out of this world to introduce them into the heavenly homeland (v. 4). Therefore, dear Christian friends, having been warned of all these things, what manner of people ought we to be in all holy conversation and godliness! (2 Peter 3:11).

In the presence of Pharaoh and his servants Moses and Aaron put into effect the signs given to them in chapter 4. Speaking as they do of victory over Satan (the serpent) and over sin (leprosy) we can see in them a simple illustration of the gospel.

If the Egyptians do not take notice of the first two signs, the LORD had said to Moses, then there will be a third and really solemn sign: that of water being changed into blood. Water speaks to us of that which is refreshing and gives life, while shed blood is death. The Word has been given to man to bring him life. But if he does not receive it and refuses to believe, the same Word will become for him judgment and death (read John 12:48). Today it proclaims grace, but also judgment for those who do not receive it. Everyone will come up against it in one way or another, either now in the present for life, or later on for death!

That which the LORD had spoken came to pass for the Egyptians. The Nile, the vital artery of their country, and of which they had made a god for themselves, now became an object of disgust and revulsion. Blood fills the river, the canals, the ponds, and even the mud banks. All the springs at which the world slakes its thirst are poisoned and deadly (v. 18). Let us avoid drinking from them! On this occasion also the magicians do the same with their enchantments. By the power of Satan they imitate that which brings death for the sole result of increasing the misery of the people. They would have done a lot better to have shown their skill by changing the blood into water. But that they were incapable of doing.

At the LORD'S command, Aaron stretches out his hand, and now it is frogs which come up and invade the land. Moses has ceased disputing God's orders. He now has full assurance in the One who has sent him, and he comes face to face with Pharaoh: "When shall I entreat the LORD?" (v. 9).

"Increase our faith" the disciples asked of the Lord (Luke 17:5). This should be our prayer.

After the frogs come the lice which fill Egypt. The magicians, who on the two previous occasions had imitated Aaron, this time find themselves frustrated. Their folly has become manifest. 2 Timothy 3:8 gives us their names: Jannes and Jambres. They represent nominal Christians, those who have the form of godliness without true faith. In order to be a Christian it is not enough to imitate those who are the true children of God. One can be present at meetings, read the Bible, do many good works . . . and not be a Christian at all. Nothing is easier than pretending to belong to the Lord, by deceiving others and perhaps even deceiving ourselves. Dear friend, do you possess true faith or only just the semblance of it? Your eternal destiny depends on the answer to that question.

The fourth plague is that of the poisonous flies. Swarms of them penetrate the houses and ruin Egypt, with the exception of the land of Goshen. In the moral sphere these poisonous flies make us think of scandal-mongering, of jealousies and every source of irritation which intrudes into the family and social relations of the people of the world, but which should find no place in the homes of God's children.

Pharaoh is now ready to make certain concessions: "Go ye, sacrifice to your God in the land!" (v. 25). But that was impossible. The LORD had commanded them to go a three days' journey into the wilderness (Ex. 3:18). Three days: that is the length of time Jesus remained in the grave, between His death on the cross and the morning of His resurrection. Now the Enemy would very much like to snatch away from us these truths which recall his defeat. By contrast, worship without the remembrance of the cross and resurrection do not worry him in the least. The world admires the life of Jesus and honours good people. It has its own religion, and will accept tolerantly that we have ours also. But the cross and the presence in heaven of a living Christ, which are the very basis of our worship, condemn the world and separate us from it absolutely (Gal. 6: 14).

A very grievous plague (murrain) now breaks out on the cattle. God spares the flocks in Israel from which it will be necessary to provide lambs for the Passover, and later for other sacrifices. Then boils break out on men and beasts. The king's heart remains hardened, although – note the expression – it was upon his heart that the LORD is sending all these plagues (v. 14). How can we explain this fury of Pharaoh against Israel? Satan knows that from this people one day must be born the Messiah, who, a greater than Moses, will come to deliver men from his yoke and will be his conqueror. So then he keeps Israel in bondage as long as possible. But this obstinacy only succeeds in demonstrating the power of God all the more, and in declaring His name throughout all the earth (v. 16 quoted in Rom. 9:17).

Brought face to face with the power of God, but also His mercy which has taken away successively the frogs, the lice and the poisonous flies . . . proud Pharaoh each time deliberately hardened his heart and refused to repent. How many people harden their heart in the presence of the greatest of all miracles of grace: the Son of God dying for the salvation of lost mankind!

A seventh plague is announced: hail. For the first time we see the Egyptians fearing the word of the LORD and putting their flocks into shelter. The purpose of the catastrophes which God allows to happen is to remind men of His presence. We are so proud today of all the scientific progress through which man believes he is capable of controlling the forces of nature. But then, in order to remind them who is the Master of the world, God allows natural disasters, unforeseeable scourges: earthquakes, epidemics, invasions of insects . . . all of which show up man for the insignificant creature he is, and humble his pride. (Job 38:22-23). By every possible means He seeks to turn men's thoughts towards Himself. In fact, it is often by such calls to order that they are brought to reflect and concern themselves with their eternal destiny. How many souls in distress have found in Jesus a shelter, not only against the storms down here, but against eternal judgment!

God measures carefully the extent of the trial. It will not go further than He permits. The flax and the barley are smitten, not the wheat or the rye (vv. 31, 32). As to His well-beloved people, they enjoy His marvellous protection throughout the whole period of the storm (v. 26).

"I have sinned", Pharaoh admits (Ex. 9:27) — Is it a true repentance? No; as soon as the hail has ceased, he continues to sin (Ex. 9:34), and he deliberately hardens his heart. But from that time onwards it is the LORD who hardens his heart (v. 1). How very solemn! God speaks once, twice, (Job 33:14) and even more times. Then one day it is too late. Reader, how many times has God spoken to you?

Now we have the locusts which threaten the land of Egypt, already ruined; Joseph had saved the land: Pharaoh is ruining it. In the same way Satan leads the world on to its ultimate disaster.

Now a new suggestion is put to Moses: the adults alone shall go out to hold the feast. The little children will remain in the land. This is the way in which Satan strives to keep his hold on souls through natural affections and family ties. But read again the grand and impressive reply of Moses in v. 9. No member of the family of faith, however small he may be, is to remain in the power of the Enemy. Do not think, dear young friends, that Christianity is only the concern of your parents. The Christian house forms an entity, and that is why you are asked to follow its principles, to conform to its customs and to its abstentions, even if you have not yet fully understood personally why they are good and necessary.

All that had been left untouched is now destroyed by the locusts. A terrible scourge! "I have sinned" Pharaoh repeats in obviously bad faith, with the sole object of being freed from the locusts. But a man cannot mock God. He has allowed the moment of forgiveness to slip by (Jer. 46:17) and the LORD hardens his heart afresh. Then comes the darkness, three whole days of thick darkness! It was a sign of striking significance for the Egyptians. The sun, source of light, of heat, of life, which they worshipped as a god (Ra), is seen to be powerless before the Creator of the universe. But in all the houses of the children of Israel there was light. "That whosoever believeth on me should not abide in darkness" declares the Lord Jesus (John 12:46). And again, "I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life." (John 8:12). In the midst of a world filled with the dark shadows of sin, the believer can still realise the presence of the light: Christ making His abode with him (John 14:23). It follows that for him everything is plain: the state of the world, its future, the condition of his own heart. He knows where he can safely tread. What he does can be seen by all (Luke 11:36).

Nine plagues have followed one after another in the land of Egypt. There remains yet a tenth, more terrible than all the former ones, the significance of which we shall see. But it is preceded by a final proposition made by Pharaoh: "Go ye, serve the LORD; only let your flocks and your herds be stayed" (v. 24). It was to prevent the people subsequently offering their sacrifices and gifts. We see well enough in this the efforts of Satan to rob us of the One who was the perfect Sacrifice. He does everything to take from us our enjoyment of Christ, in particular when we come together in worship to present Him to the Father. Alas, he often succeeds only too well in this. The result is then loss for us, but above all God is robbed of the precious offering which He expects from His redeemed children. And in a more general way, Moses' reply reminds us that God has rights not only over us ourselves, but over all that we possess.

Moses, at this point, is seized with burning anger (v. 8). We shall see that on several occasions this man of God was subject to anger, yet he was the one who was "very meek, above all the men which were upon the face of the earth." (Num. 12:3: see Ex. 16:20; Ex. 32:19; Lev. 10:16; Num. 16:15; Num. 31:14). But it is a question of the glory of God, and the good of His people. Does our anger always have such a righteous cause?

We come now to the account of the Passover in one of the most important chapters in the whole of the Old Testament. The promised redemption is now to be accomplished, while at the same time the most terrible of judgments will fall upon Egypt. Sin deserves death and all have sinned, the Israelites as well as the Egyptians. But for those who belong to the people of God, a lamb is to die in their stead. A clear and moving picture of Jesus, "a lamb without blemish and without spot: who verily was foreordained before the foundation of the world" and put to death at the moment appointed by God (1 Peter 1:19). We appropriate this sacrifice to ourselves; that is what eating the Passover signifies. Christ has gone through the fire of divine judgment: the lamb was roast with fire. And we think of His sorrows with the painful knowledge that it is our sin that has taken Him there. That is what corresponds to the bitter herbs. The lamb was eaten by the whole family – the parents with the children; every one in the household had his part. Dear reader, have you too personally "eaten the passover"? Have you in faith appropriated to yourself the atoning death of the Lord Jesus? It is a date never to be forgotten, the day of our conversion: the stepping off point for the true life, the new birth of the child of God (v. 2).

Leaven, a type of evil, had to be removed with the utmost care (cf. 1 Cor. 5:7-8). We cannot lay hold of the work of Christ, and fully enjoy it, as long as we have not confessed and forsaken every sin of which we are conscious.

There remained one thing for the Israelite to do, commanded by the LORD through Moses in v. 7: he had to dip a bunch of hyssop in the blood of the lamb and sprinkle it on the framework of the door of his house. In doing that, the head of the house had to believe two things: firstly that the LORD was going to strike in judgment; secondly that the blood would have the power to protect him and his family.

We can ask, as the children in the Jewish families did: "What does this service mean for us?" (v. 26). Is it not a picture of the precious blood of Christ, putting us under shelter from judgment? "When I see the blood" the LORD had declared (v. 13), although the Israelites, from within, could not see it. Our salvation does not depend on the way we appreciate the work of Christ, or the intensity of our feelings on this subject. No, it depends on the way in which God sees it, and for Him the blood has full and complete efficacy to take away sin. So let us rest with confidence on the perfect work accomplished by Jesus and accepted by God (1 John 1:7).

While in each of their houses the Israelites are eating the passover under the protection of the blood of the lamb, outside in the night there reigns a scene of terror and desolation. The destroying angel passes through, striking the firstborn, and a great despairing cry fills all Egypt. It is the tenth and last plague, picture of a judgment infinitely more solemn, that which Scripture calls the second death, appointed for those who will not have put themselves under the shelter of the Lamb of God.

No difference between the captive in the prison and Pharaoh himself (v. 29). And there will be no difference either when all the dead, "both small and great", will stand before the great white throne of Revelation 20.

For the children of Israel it is now the time of their departure. They have eaten the passover in haste, with their loins girded, their shoes on their feet, their staff in hand (v. 11), thus showing that they are a separated people, strangers, ready to leave. Are not we also? Others should see by our zeal for God, our detachment from things down here, our sober way of life, in short, by our whole behaviour, that being purchased by the blood of the Lamb, we are ready from one moment to the next to set off for our eternal home.

God makes everything begin from the day of redemption (Ex. 12:2; 1 Kings 6:1). He institutes the passover as a perpetual statute. The thought of the Enemy with regard to the Lamb is "that his name be no more remembered" (Jer. 11:19). But God, for whom the work of His Son has such great worth, takes care to see that the memory of it is perpetuated. "It is a night to be much observed" He proclaims (v. 42), and further on "remember this day" (v. 3). In the institution of the memorial Supper in the place of the passover, the Lord Jesus asked His own to do this in remembrance of Himself (1 Cor. 11: 24, 25). Have you responded to this desire of the Lord?

In ch. 13 the LORD declares His rights over the soul He has just redeemed (ch. 12). Some believers, in particular the children of Christian parents, are satisfied that they are saved and take no account of the consecration which should then follow. But the same voice which says: "When I see the blood I will pass over" (Ex. 12:13), now demands: "Sanctify unto me all the firstborn . . . it is mine" (v. 2). With the feast of the passover was also closely associated the feast of unleavened bread. We learn from this that being put under the shelter of the blood and the need for a holy life are two inseparable truths for the children of God (read also Titus 2:14).

"Thou shalt show thy son", was enjoined on them in v. 8. But in v. 14 it is foreseen that it will be the children who will ask their fathers. It is a happy situation when the children, seeing their parents behaving differently from the world, put these questions to them. May they never hesitate to do so!

V. 19 is the fulfilment of their obligation towards Joseph (Gen. 50:25). The bones of the patriarch are to accompany the people of God on their pilgrimage. A picture of Christ in the power of His death, taken with us while passing through the desert of this world! (2 Cor. 4:10).

The children of Israel set out on their way. God later recalls the day that He took them by the hand "to bring them out of the land of Egypt" (Jer. 31:32). They will have a long roundabout way to go (vv. 17, 18) so that they may have time to learn the important lessons which the LORD wishes to teach them, as well as us. But God has not only mapped out an itinerary for His people. He wishes His presence to accompany them in the form of the pillar of cloud by day, and of fire by night. What grace! At one and the same time He is there to guide them step by step and to protect them. Just so has Jesus made this promise to His own: "I am with you alway" (Matt. 28:20).

Israel really thought they had finished with their enemies, the Egyptians. Yet here they are, carried along by mistaken zeal, rallying and setting off in pursuit against the people. The Israelites seem to be caught in a trap. In front: the Red Sea; behind: Pharaoh, his chariots, his captains. Oh! what a shock, what cries of distress! But the people have to learn that there is no such thing as a difficulty which is too great for the LORD. On the contrary, the greater the test, the more God has opportunity to demonstrate His wonderful power.

What a lesson for us! When a difficulty arises, a trial which appears to have no outcome, how do we react? Too often it is by getting worried or agitated. But what does Moses say to Israel? He begins by reassuring them: "Fear ye not . . ."; then he proclaims how they will be delivered: "The LORD shall fight for you . . ." Finally he gives them instructions which are easy to follow — but which we sometimes find very difficult — "stand still . . . hold your peace" (vv. 13, 14). To hold our peace means to do nothing and at the same time to keep our mind from being agitated in any way. This battle was not to involve the people; it was between the LORD and the Egyptians. He who had kept His people sheltered from the destroying angel, was He not the more able to deliver them from the hands of men?

The people have concluded that they are unable to deliver themselves. Their position is desperate . . . now God can act. He says: "They are to go forward!" How, when the sea is in front of them can the LORD say: "Go forward"? But faith is obedient, and counts on God.

The angel of God comes with the pillar of cloud to place himself between the camp of Israel and that of the Egyptians. Now, what are the people afraid of? Remember that God will always interpose Himself as a screen between us and our difficulties. By day, by night, His care is operating to shield us from dangers which we often know nothing about – and that is true deliverance! Again, we find the phases of it in three verses of Psalm 136: "He divided the Red Sea into parts: for his mercy endureth for ever: and made Israel to pass through the midst of it: for his mercy endureth for ever: but overthrew Pharaoh and his host in the Red Sea: for his mercy endureth for ever (vv. 13-15)." Not only is death without power over believers, but it has become their ally, their armour and their fortress. By his death, Christ has destroyed "him that had the power of death, that is, the devil; and delivered them who through fear of death were all their lifetime subject to bondage." (Heb. 2:14-15).

What is the connection between this passage about the Red Sea, and the history of the redeemed of the Lord Jesus? It clearly refers to the work of Christ and our deliverance. While the Passover presents the aspect of deliverance from the judgment of God, and God against sin, the Red Sea illustrates salvation from the power of Satan and God for the sinner. Death is vanquished; the people of God from henceforth are taken out from this "present evil world", raised with Christ on the other side of death. Christ is not only the One who saves, but He who leads the praises in the midst of the Church (Ps. 22:22; Heb. 2:12) "Then sang Moses and the children of Israel this song . . ." (v. 1). It is the first song in the Scriptures. How could the people ever have sung under the burdens of the Egyptians? (cf. Ps. 137:4). But now joy fills the hearts of all the redeemed. Under the leadership of Christ, the true Moses, they have the privilege of praising Him who has delivered them from the mighty floods of death and from the power of the adversary. Throughout all the history of Israel – and for us through all eternity – there will be honour given to Him who dried up the sea, the waters of the great deep, and who made "the depths of the sea a way for the ransomed to pass over" (Isa. 51:10).

Up to v. 16, the song of the children of Israel celebrates what the LORD has just done for His people. Vv. 17 and 18 proclaim what He will do in the future. The fruits of victory are seen by faith. God has prepared for Himself:
1. an inheritance,
2. a habitation,
3. a sanctuary,
4. a kingdom.
In his first epistle, Peter shows us the new shape of things these blessings take under the Christian dispensation (Read 1 Peter 1:4; 1 Peter 2:5, 9).

The people are now ransomed, on the way towards the promised land. In the same way, our Christian course begins with conversion and its end is the glory. But between the two, on the road, are the experiences of the wilderness. The first of these great lessons is Marah. Like these bitter waters the Lord allows us to meet with on our way painful and disappointing circumstances. But as soon as we understand that these vexations are permitted for our good, as soon as we import into them the power of the cross of Christ, then, without any change in these circumstances, they cease to have a bitter taste and we even find joy in them and consolation (read Rom. 5:3 . . .; 2 Corinthians 12:9). We are then in a position to appreciate Elim, this place of refreshment and rest, picture of the gathering together of believers where God has commanded the blessing (Ps. 133:3).

Murmurings before the Red Sea (Ex. 14: 11, 12), at Marah (Ex. 15:24), again in the desert of Sin (Ex. 16:2), soon after at Rephidim (Ex. 17:3)! Alas, it is indeed a faithful mirror of our own hearts, so ready to forget "the mercy of God which endureth for ever". A few days earlier, this people were singing with all their hearts the song of deliverance. Now they are murmuring against Moses and against Aaron. In reality their complaints are raised against God (v. 8). Dear believers in the Lord, let us remember that if we are discontented with others or the circumstances in which we find ourselves it is in reality God with whom we are not satisfied.

And as to worrying about things we need for this life — is it not an affront to the One who has said: "Take no thought for your life, what ye shall eat, or what ye shall drink . . . sufficient unto the day" (Matt. 6:25, 34; see also Ps. 23:1)? He Himself has known what it was to be in the desert and hunger there. But in complete submission, He rejected the wiles of the tempter. He waited on God, with fullest confidence, for the answer to His needs.

What patience on the LORD'S part! Instead of chastising the people, He begins by showing them His glory (vv. 7, 10) and undertakes to satisfy their hunger.

"Our fathers did eat manna in the desert . . ." the multitude reminded the Lord Jesus. But He replies to them that He Himself is the "true bread . . . which cometh down from heaven" (John 6:31-33). Christ is the believer's food; He gives eternal life, and He feeds it. In this connection our chapter provides us with several practical instructions of the greatest importance:
1. The amount of manna collected depended on their appetite (v. 18). We enjoy Christ only to the extent that we desire Him. And we can never desire Him too much! (Ps. 81:10).
2. The manna meets the needs of today alone, not those of tomorrow. It is moment by moment that Christ must be my sustenance, my strength. If, for instance, I have special need of patience today, I shall find it by meditating on the perfect patience of Jesus.
3. Finally, the children of Israel had to gather their portion of manna each morning before it melted in the heat of the day.
Let us nourish ourselves with the Word of the Lord early in the morning, before the busy occupations of the day can come in to take away the chance of doing it. We do not let a day pass without taking food for our body. Let us never deprive our soul of the only food which can make it living and prosperous: Jesus, the Bread of life.

"Take a pot, and put an omer full of manna therein . . ." (v. 33). It was God's part. "The hidden manna, Christ come down from heaven to become man, then raised and exalted to heaven with a glorified body, this belonged to the delights of God" (HR) – delights which He shares with the overcomers (Rev. 2:17).

After hunger, it is thirst which is the occasion for the grumbling of this sorry people. Well then? The grace of God makes use of it once more to reveal to us a precious mystery, the explanation of which is found in 1 Corinthians 10:4: "they drank of that spiritual Rock which followed them: and that Rock was Christ" (cf. John 7:37-39). But in order to give out the water (the life of the Spirit) it was necessary for the rock to be smitten, just as Christ was smitten on the cross by the hand of God Himself. Nevertheless, let us notice: it is the sin of the people, their murmurings and rebellion, which necessitated the smiting of the rock. "For the transgressions of my people was he stricken", said the prophet (Isa. 53:8). And so, while the manna is a picture of Christ come down from heaven, the smitten rock speaks to us of Christ crucified, and the living water represents the Holy Spirit, the power of the new life which the once dead but now living Saviour gives to all those who believe in Him.

With their hunger satisfied and their thirst quenched, here are the people prepared by the LORD for a new experience, that of a fight with Amalek. It is after they have been strengthened "in the Lord and the power of his might" that believers are able to face up to their enemies (Eph. 6:10-13). At the Red Sea, the LORD fought for His own and they were to "hold their peace" (Ex. 14:14). The cross was the Lord's fight alone. We could do nothing for our salvation. But after conversion, at once the struggles commenced (Gal. 5:17). Like a mighty army, all our old faults came back to harass us, to war against us (1 Peter 2:11). Can we no longer count on the Lord for everything? Indeed we can! On the cross He fought for us, He took our place: now He fights with us – He is the true Joshua. Yet it is up on the mountain that the victory is decided. Christ, in the character of the true Moses and the true Aaron, is henceforth in Heaven, interceding for His own. And His hands are never weary (Rom. 8:34, 37; Heb. 7:25). The result of the battle does not depend on the strength of the combatants, but on their faith and the prayers of the Lord Jesus.

In this story, Joshua teaches us how to fight and Moses teaches us how to pray. (Ps. 144:1-2).

Here we meet Jethro again, the father-in-law of Moses. He personifies the nations of the earth who, in a time to come, will rejoice with the people of Israel in the deliverance of the latter, and will give glory to God. We notice at the same time that Zipporah and her sons, personifying the Church as we have seen earlier in Exodus 2, have had no part in Israel's trials, nor in her deliverance. The Church will have been raptured from the earth when the great tribulation takes place, and the subsequent restoration of the Jewish people.

Gershom reminds us, by the meaning of his name, that Christ, just as Moses, has been a stranger on the earth where He came to dwell, and the Church is also a stranger down here. But in this difficult situation, the help of God is assured to him. That is what the name Eliezer signifies. In v. 8, Moses bears witness to all that God has done for His own. A good example to us, is it not? Do not let us shrink from telling others, beginning with the members of our own family who may not know, how we have been saved. The result of this witness is apparent in v. 11: Jethro recognizes the greatness of the LORD, gives Him glory, offers sacrifices and finally eats with, or in other words, has communion with the ransomed people in the presence of God.

Jethro urges Moses to delegate to others a part of his service. This is advice which has the appearance of wisdom, but which is unaware of the power of the Spirit of God! It is one of the principles which are held to be basic to the institution of the clergy. Men are picked out, and invested with authority by others, according to a hierarchy which sets up intermediaries between God and simple believers. But the Word of God recognises in the Church only one Head, who is fully able to deal with all that concerns His own (Eph. 4:5). And Jesus does not only concern Himself with the "great matters", the "difficult matters". Nothing which is of interest to us is too small or insignificant for Him. May we never be afraid to address ourselves directly to Him (read 1 Peter 5:7).

In its prophetic aspect, this chapter shows us that Christ will not exercise alone the administration of the kingdom (Matt. 19:28). When He comes in the midst of the myriads of saints, government will be established with various responsibilities, fully to the glory of God.

While the people of God pursue their pathway through the desert, Jethro turns back to his own land (v. 27). The life of faith, the role of pilgrim and stranger, has no attraction for him. Alas, how many Christians resemble him!

After the wilderness of Shur (Ex. 15:22), and that of Sin (Ex. 16:1), the people come to the wilderness of Sinai. Born on eagles' wings (symbol of power; v. 4), they now arrive at the place where the LORD is going to unfold His revelations and teach them the way in which He wishes them to serve Him (Ex. 10:26). In Egypt, we have already seen, no worship was possible. By contrast, as soon as redemption has been accomplished, as soon as God has separated His own, He expects from them the service of praise. "Ye shall be unto me a kingdom of priests, and an holy nation" He declares in v. 6, "that ye should show forth the praises of him who hath called you out of darkness into his marvellous light", as it is completed in 1 Peter 2:9.

Our chapter thus commences a new section of the book. Up to this point we have been considering what the LORD has in grace done for His people. Beginning from now, we shall find what He expects from His people in return. God always starts by giving, before requiring. Alas! these poor people do not know themselves, in spite of Marah and Meribah. They respond by making a foolish promise which God had not asked of them. "All that the LORD hath spoken we will do" (v. 8). It will not take long to show how they hold to this commitment.

When a small child maintains that he is able to do something impossible: for example, to lift a hundredweight sack, what does his father say to him? "Try!" It is only when the child has proved for himself, by his failure, that his father is right, that he is ready to trust his father to do the necessary thing in his place. That is the lesson which Israel will have to learn at mount Sinai. Do the people think they can do all that the LORD requires? So be it, they must be made to understand what His holy requirements are.

Hebrews 12 alludes to this scene (Heb. 12:18-29), in setting out the contrast between "the mount that might be touched" and that of Zion, in other words grace, by which we are invited to come near. It is no longer Moses who is mediating for us on the mountain, but Jesus who is for us in heaven. "Wherefore", concludes the writer of the epistle, "let us have grace, whereby we may serve God acceptably with reverence and godly fear." This fear of displeasing the Lord does not arise for us from rigid commandments, nor from rash commitments we may have made, nor as here from a solemn display of God's power. It is the response of our hearts to His immeasurable grace toward us (Ps. 130:4).

Here now is the law which the LORD gave to His people. It throws into relief the wickedness of man, disposed to commit every act which is here forbidden. That such commandments should be necessary only goes to prove the perversity of his nature (read 1 Tim. 1:9 . . .). The first four commandments concern the relationship of man with God: God who is One alone, who is Spirit, who is holy, but also full of goodness, and who has prepared a rest for His own. Honour is first due to God, but after that, in accordance with the fifth commandment, it is due to parents. Then we have four commandments which deal with relationships with our neighbours in our social life. Finally, the last concerns ourselves individually, since it plumbs the depths of our hearts to uncover there our most intimate desires, about which we do not speak to anyone. In short, the essence of the law is love. "He that loveth another hath fulfilled the law" – so Paul writes to the Romans – for what it says: thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not covet, and every other commandment whatever it be, is summed up in this word: "Thou shalt love thy neighbour as thyself" (Rom. 13:8-9; cf. Matt. 22:34-40).

This scene (vv. 18-21) is recalled in Hebrews 12:19 to show the difference in the position of the believer under grace. For him, it is no longer commanded to do this or the other, but to believe in Jesus, who has done everything. The end of the chapter, moreover, does not show us man in the role of someone who has done good works, but in the position of a worshipper. It is clear that Sinai is not the place where God and the sinner can meet (v. 24). V. 25 teaches us that works and ordinances of man have no place in the worship suitable to God. Finally, according to v. 26, no one must elevate himself above his brethren: the flesh would be visible, to his shame.

In the picture of the Hebrew servant (vv. 1-6), we recognize the Lord Jesus (cf. Zech. 13:5-6). The obedient Man, who is the only One to have kept the law, this perfect Servant could have gone out free, to ascend again to heaven without passing through death. But He would have been there alone. In His infinite love, Christ wished to have the companionship of a Bride. So then He paid the price which was necessary. His blood which was shed, His wounds, are the tokens demonstrating throughout eternity the voluntary humiliation of the One who took "the form of a servant" (Phil. 2:7) and who, even in agony will be pleased to serve His own (Luke 12:37).

If we compare these verses with Matthew 5:17 onwards, we will understand that the faithful Servant of the LORD came not only to fulfil the law, but also to introduce that which is to surpass it. While the law ordained "Thou shalt not kill", Jesus declares that if someone only says "Thou fool" to his brother, he already deserves hell fire! For the Lord would have us to understand more fully each day the extent of the evil in our heart. And He would have us know His own heart which has gone out infinitely further than the law demanded, and which said, "Thou shalt love thy neighbour and hate thine enemy" (Matt. 5:43-44; see Rom. 5:7-8, 10; cf. also Ex. 22:1 . . . with Ps. 69:4). Where should we be if the inflexible law: "an eye for an eye, a tooth for a tooth" were to be applied to us? God would have had to sweep away from the earth the whole of humanity, guilty as it was of crucifying His Son. But instead of that, even at the cross, Jesus puts into practice perfectly that which He teaches in these verses: "Father, forgive them", He says, "for they know not what they do" (Luke 23:34). And v. 32 fixes the price of a slave – the same price at which the Son of God was valued (Matt. 26:15).

The ordinances completing the law follow from ch. 21 to the end of ch. 23. The LORD in His perfect wisdom foresees everything that can arise and enters into the most ordinary of circumstances in the life of His own children: the pledge of a poor man, the encounter with a strayed ox . . . We see Him undertaking the defence of the weak, putting them under His protection.

For us who are Christians, side by side with the fundamental truths concerning our Saviour and our salvation, we have also in the inexhaustible Word of God instructions for our day-to-day life. But in marked contrast with the children of Israel, the Holy Spirit has been given us. He dwells in the believer, and causes him to know the will of God rightly in all the practical details of his daily life. He opens his understanding, shows him what he should do and what he should refrain from doing. The Bible then is quite a different thing from a set of rules, a long list of "do's" and "don'ts". It reveals a God of love, a Father, whose character we are invited to reproduce. "I am merciful", He says of Himself at the end of v. 27. "Be ye therefore merciful, as your Father also is merciful", that is what the Lord Jesus would teach us (Luke 6:36).

"The innocent and the righteous slay thou not", the LORD is obliged to say to His people. An injunction which, alas, proved to be only too well justified, since the "Holy One and the Just" was put to death (Acts 3:14-15). The stranger, too, is the subject of commandments. He was not to be oppressed nor ill-treated (v. 9; 22:21; see Jer. 22:3). Leviticus 19:34 goes very much further: we should love him as ourselves. In the New Testament the Lord Jesus declares that taking care of the stranger who belongs to Him is equivalent to welcoming Himself (read Matt. 25:35). Moreover, was He not Himself the heavenly Stranger come down to visit men? How His heart, so infinitely tender, was wounded by the ingratitude of those in the midst of whom He had come in love! Yes, we are invited to understand "the heart of the stranger" (v. 9), the heart of the Saviour.

Remember, too, that you were once strangers yourselves, adds the LORD. To put ourselves in another's place – that is the secret of love!

In vv. 10-13 God shows us the care He takes over the whole of His creation: the animals, the plants and the earth itself. Let us also learn to respect all that belongs to our heavenly Father.

Finally, in connection with worship, let us underline the end of v. 15: "none shall appear before me empty" (Deut. 26:2).

The LORD does not only give commandments to Israel. He encircles them with His tender care. He provides a leader for them: His Angel, who was to go before them to lead them and at the same time direct them in their battles. Moreover, from this time on, He gives them instructions as to the end of their pilgrim journey. Wide limits had been traced out before this for the lands they are to inherit (v. 31).

In the same way, God has in our day made provision for the path of His Christian people on this earth, by giving then a companion on the way, the Holy Spirit. The exhortation to Israel in v. 21 "Beware of him, and obey his voice . . . for my name is in him" can perhaps be linked with the exhortation in the New Testament not to grieve the Holy Spirit of God (Eph. 4:30). Similarly, in His grace, God would have it that His own should have knowledge of where their course leads: the beautiful heritage which He has prepared for them with Jesus in heaven.

However, among all the careful purposes of God, there is one thing which we are perhaps loth to understand and accept, in particular, His great concern that His people remain completely separate from the nations surrounding them. But it is not to deprive them of any good thing that God insists on this separation for them. On the contrary, it is in consequence of His love, in order to preserve them from what would certainly be a snare (v. 33).

The first covenant is instituted with all due solemnity. It is sealed with blood (read Heb. 9:18 . . .). Then the LORD shows some of the rays of His glory to the elders of Israel. They see "under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in its clearness". (v. 10; cf. Ezek. 1:26). Under His feet . . .: we think of the glorious pathway of the Son of God, as the gospels present it to us, a pathway "like the heaven in its clearness (purity)". Christ not only "came down from heaven" and "ascended up into heaven", but there is a sense in which He never ceased to be the "Son of Man which is in heaven" (John 3:13). It is in the walk of Christ down here that the glory of God can be admired in all its moral perfections (Ps. 68:24). "He that hath seen me hath seen the Father" said Jesus to His disciples (John 14:9). V. 11 is the foreshadowing of the holy liberty and of the communion which the redeemed of the Lord Jesus now enjoy. On the basis of the finished work of Christ and His presence at the right hand of God, they are in one sense "at home" in the glory.

We are reminded too of Moses on another mountain: the mount of transfiguration, where he was the witness with Elijah and the three disciples of the glory of the Lord Jesus (Luke 9: 28-36).

In this chapter we have the commencement of the instructions as to worship. The Tabernacle, "example and shadow of heavenly things" (Heb. 8:5) now presents to us in all its details, as a series of different types, the conditions in which
(1) the Holy God can dwell in the midst of His own
(2) we who are sinners can approach this God who is so holy.
These matters concern basic truths of our salvation and of their place in the divine order.

When we wish to describe a house, we do not begin with the furniture. Here, on the contrary, the ark takes the first place because it represents Christ, the centre of all God's counsels. It was made of shittim wood or acacia (a tree found in areas of arid soil), incorruptible, and a type of Christ's humanity: (Isa. 53:2), covered over with gold, the emblem of His deity. The mercy seat, made of pure gold, which served as a cover for the ark, speaks of a God showing favour, propitiated by the blood which has been applied there (read Rom. 3:25) and which makes it possible for God to meet the sinner there (v. 22). As to the "cherubim of glory", whose faces were turned towards the mercy seat (Heb. 9:5), they tell us that there are deep and divine mysteries which "the angels desire to look into" (1 Peter 1:12).

While the ark sets forth a Christ by whom God's rights have been perfectly upheld, the table represents Christ continually bearing up His own in the presence of God. Made of the same material as the ark (shittim wood overlaid with gold), with a crown and a border which speak respectively of glory and protection, the table was intended to carry
(1) the twelve loaves of the shewbread (Lev. 24:5-6), a picture of the people of God in their completeness
(2) the utensils mentioned in v. 29, which assure us of Christ's strengthening power for us in service. (Mark 16:20).

In a symbolic way, the whole of God's people are there in the holy sanctuary, carried by the Lord and maintained by Him in divine light. This leads us on to the candlestick of pure gold, the emblem of the One who has been here below as "the light of the world." The candlestick has seven golden lamps, an indication of the witness of God corresponding today to the Assemblies (Rev. 1:12, 20). These latter have the responsibility of bearing the light during the night of this world, through the energy of the Holy Spirit (the oil). "Ye are the light of the world", Jesus said to His own for the coming time of His absence (Matt. 5:14). But to maintain the brilliance of the lamps, the tongs are necessary (v. 38), a picture of the continual care of our great High Priest.

After these three objects – the ark, the table and the candlestick – comes the description of the Tabernacle strictly speaking. It was a structure of planks forming three walls over which were stretched four coverings lying on them, each one made up of several curtains. The first covering, called the tabernacle, was placed on the underside and constituted the ceiling. It was woven with threads of different colours which we find again in the veil (v. 31), and in the clothing of the high priest (Ex. 28:5). Each of the colours emphasizes a particular glory of Christ. The fine twined linen always illustrates His perfect humanity, the blue His heavenly character, the purple His universal glory, and finally the scarlet His kingship over Israel. The loops of blue and the hooks of gold holding the curtains together recall the heavenly and divine bonds uniting the redeemed. The second covering (the tent)* of goats' hair, the third of rams' skins and the fourth of badgers' skins respectively suggest separation, consecration (Ex. 29:27), and vigilance. God found these virtues in the life of Jesus down here and His will is that they should be similarly manifest now in the life of His children.

*JND New Translation.

The three sides of the Tabernacle were made of boards, in other words broad planks, of shittim wood, overlaid with gold and placed upright on sockets of silver. A picture of saved souls, firmly established on redemption of which silver always speaks, and divine justice (the gold) on the surface with the intention of showing forth the divine character which should now be displayed. But in order that the boards should hold together, and withstand the desert wind, it was further necessary to have traversing bars, which make us think of all that unites the children of God: thus, for example, the gentle bonds of brotherly love. What support for a young believer to have a brother or a friend with whom he can speak of his difficulties and get down on his knees with him! Above all "one Spirit" unites all the saved ones of the Lord in such a way that they remain "fitly joined together and compacted", in such a way to resist every "wind of doctrine" and the efforts of the enemy to stumble them (Eph. 4: 2-4, 14-16; see also 1 Cor. 10:12). Finally, notice particularly that which characterised the corner boards: they were perfectly "coupled together above the head" (v. 24; see John 17:21 and 1 Cor. 1:10). A mutual link with the Lord, that is what perfectly cements the bonds of fellowship of Christians among themselves.

If we proceed from the inside to the outside, which is God's way with the sinner, the Tabernacle comprises first a most holy place – inaccessible – containing only the ark of the testimony (v. 33), then a holy place, separated from the most holy by a veil, the meaning of which is explained in Hebrews 10:20: "the veil, that is to say, his flesh". The humanity of Christ is thus represented: a gathering together of glories and perfections, some idea of which is given by the materials employed. The embroidered cherubim recall to us those which forbade men access to the tree of life (Gen. 3:24). But at the death of Jesus, the veil of the temple was rent, God thus opening to man a way into His presence.

Before the veil are placed the table and the candlestick (v. 35) as well as the golden altar (Ex. 30:6). The tent itself is closed by a wrought curtain, but without cherubim, as the priests are allowed to enter there to accomplish their service. Finally, before the tent there is set up the brazen altar, described in Exodus 27:1-8. It is square and of considerable size, so speaking to us of the cross and its efficacy. It is made of shittim wood: Christ made man for us, to suffer and die – overlaid with brass: fitted for withstanding the test of the fire of divine judgment against sin. Glory to our perfect Redeemer!

All around the tabernacle tent itself extended the court, a sort of large enclosed area where all the Israelites were authorised to enter with their sacrifices. (Ps. 96:8). It was enclosed all round with hangings of fine linen held up on pillars, which rested on sockets of brass. These hangings of fine-twined linen (corresponding to the spotless humanity of Christ) speak to us of the witness of practical holiness which redeemed saints are called to bear in the face of an ignorant and hostile world. Such witness is accompanied by sufferings for righteousness, and so all has to be based on sockets of brass, of the same substance as the altar of sacrifice, where, in type, Christ suffered for us, leaving us an example . . . (1 Peter 2:21). Glittering under the desert sun, the court enclosure must have been visible from afar off, proclaiming that God was there. May the Lord grant us to be able to render collectively before the world such blameless testimony.

The end of the chapter reminds us what is the source and the inward power of such witness: the Holy Spirit. In order that the seven lamps of the candlestick may shine constantly, pure and beaten oil had to be put into them; a picture of continual exercise on the part of believers to yield to the Holy Spirit of God the place which is truly His.

Aaron is a type of Christ, in the character of the great High Priest. He was the spokesman for the people to the LORD, as Christ is now, before God, the representative of those who belong to Him. His clothing accordingly speaks to us in type of all that relates to the service which Jesus undertakes in heaven on behalf of His redeemed people. May the Holy Spirit give us understanding (v. 9) as we examine its different parts. They illustrate, in fact, at the same time, the glorious attributes of our High Priest, and also truths which touch us closely.

The ephod, a sort of tunic without sleeves, was the essential and most characteristic element of it all. Like the veil, it was woven and embroidered with threads of different colours, the meaning of which we have already learnt. Unlike the veil, it included threads of gold metal, important addition. Two shoulder pieces, acting as hooks linking the front and back parts of the ephod, completed this garment, and on them were mounted onyx stones upon which were permanently engraved as a memorial the names of the twelve tribes of Israel – beautiful picture, is it not, of the way in which Jesus sustains and bears up His redeemed people. They are known by name, and are constantly in His thoughts (cf Luke 15:5). And, even more than this, they form part of His glory and beauty (v. 2).

Over the ephod, on the front, a breast plate, something like a shirt front, was firmly attached. Twelve precious stones were set in it according to the names of the tribes which were thus continually on the heart of Aaron (v. 30) – a touching image of the place which we, who are the well-beloved of the Lord, occupy. We are on His mighty shoulders, but also on His heart, objects of His unceasing tender care (cf. John 13:23).

"Continually" is a word to underline in this chapter (end of vv. 29, 30, 38). We see from the picture we have in these stones, fixed and immovable as they were, that nothing can separate the Lord's own from His great power (cf. John 10:28) nor from His love (Rom. 8:35).

The stones were all different, each one reflecting in its own way the light coming from the same candlestick. But all were precious. And just so, those who are saved are different from one another, each one reflecting some moral feature of Jesus. And each one is precious to the heart of the One who sustains him. When we are on the point of criticising another Christian, let us remember that the Lord loves him. Finally, in order that all these jewels, or let us rather say all these believers, may fully reflect the light of the sanctuary, they need to be cut and polished; this is the patient work of the Holy Spirit.

The robe, wholly of blue, which Aaron had to wear beneath the ephod, speaks to us of the heavenly character of our High Priest. While He has been made higher than the heavens (Heb. 7:26), a witness is rendered to Him on the earth by these "brethren dwelling together in unity" sustained by His priesthood in heaven, and who together comprise, as it were, "the hem of his garments" (Ps. 133:1-2). The bells make us think of what ought to be heard in the lives of the children of God. Their tinkling was the evidence that the priest was living. Do we show to all around us that Christ is living? The pomegranates represent fruit: that which should be seen in the lives of the saints if they remain attached to the "robe" of the heavenly Man (cf. John 15:5). And let us emphasize that since the bells and the pomegranates are equal in number, words and deeds should go hand in hand in the life of every child of God. But if we feel weak and failing in this witness and service, we have a sure resource: Jesus before God in His absolute holiness, having on His forehead the golden plate "Holiness to the LORD". While considering Him, we shall no longer be occupied with our own weaknesses, but with His perfections (Ps. 84:9).

The last part of the chapter describes the clothing of the sons of Aaron, and makes as think of the promise in Psalm 132:16.

Looked at alone, Aaron represents Jesus; as such he is anointed apart, and blood is not necessary (v. 7). In company with his sons, we see Christ there with His own. By virtue of their relationship with Jesus, the great High Priest in heaven, believers are associated with Christ in the offering up of praise to God. But before being in a position to exercise their office, Aaron and his sons had to fulfil a certain number of conditions. Sacrifices were prepared for them. They had to approach the door of the tabernacle, and be washed with water (notice that they could not do this themselves). Then they received the new garments described in chapter 28. Morally the same things are essential before any Christian service. It is necessary first to have come to God with the "more excellent "sacrifice which atones for our sins. Then the "washing of water" is necessary, a function performed by the Word (Heb. 10:22; Titus 3:5). Finally it is necessary that our clean garments match our cleansed bodies. Zechariah 3:3-5 shows us a priest, Joshua, whom the LORD clothes with a change of raiment in place of his "filthy garments". Our exterior conduct must be clean, to correspond with the internal purifying of our conscience. It is by putting on the Lord Jesus Christ that we shall be able to realise this (Rom. 13:14).

The ceremony took its course; naturally, the sons of Aaron had not been cleansed to do thereafter just what they wished. They were consecrated, set apart for the service of the LORD. In Israel, only the family of Aaron exercised the priesthood, while now all those who make up the people of God are called to this noble task. Believing friends, if in His great love God has saved you, it is that henceforth you may be entirely consecrated to Him. The blood on the right ear, on the thumb of the right hand and on the great toe of the right foot (v. 20) show that these parts of the body, which speak respectively of obedience, action and walk, were sanctified in order to be put at God's disposal by the power of the Holy Spirit (the oil on the blood).

Notice that the expression translated by the word "consecrate" means literally "fill their hands" (see note Ex. 28:41). Moreover, far from seeing in it (as some do) an act by which we offer ourselves to the Lord (can we give Him that which already belongs to Him?), we understand, on the contrary, that our hands, or rather our hearts, need first to be filled by God, in order to be able to "wave" the offering (Christ) before Him (v. 24; 1 Chron. 29:14).

The ram of consecration had first to be offered, then eaten by the priests. To serve his God, the believer must be nourished by Him who, even unto death, was entirely consecrated to God. The apostle exhorts us to "walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet smelling savour" (Eph. 5:2). The priests had to eat the flesh of the ram of consecration "at the door of the tabernacle of the congregation", that is to say, before serving in the holy place. On each of the seven days a new sacrifice had to be brought: the product of spiritual exercises and affections renewed day by day.

The end of the chapter tells us of the sacrifices which had to be offered "continually", "in your generations" (see Num. 28:3, 6, 10. . .; Ezra 3:5), to magnify unceasingly before God the work of the Cross.

Having sanctified the tabernacle, the altar and the priestly family, God will henceforth be able to dwell in the midst of His own in an order of things suitable to His glory (vv. 44, 45). The apostle Paul draws out the same relationship between the present habitation of God by the Spirit in believers and the holiness which should characterize them (read 1 Cor. 3:16-17 and 1 Cor. 6:19).

Once the work which allows the priest to make his approach has been completed, the way is clear for consideration of the second altar, overlaid with gold, on which Aaron and his sons were to burn incense. The first altar speaks to us of Christ and the value of His blood, the second again of Christ and the efficacy of His intercession. The golden altar was inseparably linked with the brazen altar. Jesus was first the Sacrifice, then the Priest. Having on the cross offered His cleansing blood, He now presents Himself, the living One, for His own, in the holy place.

No victim was offered on the golden altar: Christ has never again to suffer and die. The work having been completed, henceforth He will be our theme of praise in heaven, the very essence of worship. By Him the believer in his turn approaches and offers to the Father the sweet perfume of adoration and prayer (Ps. 141:2). For worship is, above all, the presentation to God of the perfections of His well-beloved Son.

Vv. 11-16 deal with the ransom money. It was paid on a strictly personal basis. At the same time it was identical in amount for rich and poor alike. God makes no difference between sinners (Rom. 2:11). And He offers to all the same means for salvation. A free salvation! But how much it cost Him who paid the ransom in our place!

One article was still required in order that worship might be rendered. It was the laver of brass. It had to be placed in the court between the altar and the tabernacle, in the path of the priest who, on his way to exercise his office, washed his hands and feet there. It is a picture of self-judgment under the power of the Word (the water), cleansing the worshipper from the defilement contracted in his walk through the world (John 13:10).

After the water which cleanses him from the "filthiness of the flesh" (negatively) we find the anointing oil (the Spirit), who imparts a holy character. The ingredients entering into its composition express the different graces and glories of Christ. It was forbidden to pour the holy oil on man's flesh (that would be using the gifts of the Spirit to glorify man) and to make anything like it (to imitate the workings of the Holy Spirit). Psalm 133:2 shows us this precious oil poured out on the head, descending on Aaron's beard, then to the hem of his garments: a wonderful picture of the redeemed exulting by the Spirit in the perfections of their glorified Head, and partaking in the same anointing. By contrast, the sweet odour of the incense rose continually toward God to present to Him in detail all the excellences of His Well-Beloved.

Let us note in our passage the succession of verbs: I have called by name, I have filled him with the Spirit of God, I have given, I have put wisdom, I have commanded thee. Everything connected with service is directed from on high, by God Himself. Even Moses was not qualified to choose the workers. In the Acts we see the Holy Spirit designating Barnabas and Saul for the work to which God was calling them (Acts 13:2). Evidently, it is not for the worker himself to decide what he wants to do. It is God who appoints him, and it is He who fills him with the wisdom he needs. God has given to each a measure of intelligence. What do we use ours for? Perhaps to apply ourselves to diligent studies, or to earn a good living. But the Lord's wish is for us, under the action of His Spirit, to use all our faculties in His service.

Finally, it is still God who along with the service gives the necessary rest to His servants. The Gospel shows us the Lord calling His disciples, sending them out, and then finally, on their return taking them aside that they may rest awhile (Mark 6:7, 31). In this passage the rest takes the form of the sabbath. "The sabbath was made for man" said the Lord Jesus (Mark 2:27). Let us thank God for the rest He gives us.

One would like to be able to pass straightaway from the description of the tabernacle in ch. 31 to its construction in ch. 35. Alas! between the two there is interposed a sombre episode in the history of this poor people. Just when, on the mountain, God was giving the law to Moses, down below the people were already transgressing the first two commandments. And while the LORD was giving His servant instructions as to the worship of Himself, Israel was setting up an idolatrous worship. How great is man's perversity and his ingratitude, his readiness to forget the goodness of God! (Ps. 78:11 and Ps. 106:19-23). "Idolatry" is not solely the sin of Israel and of the heathen. In recalling this scene, the apostle Paul is constrained to put Christians on their guard (1 Cor. 10:7, 14). An idol is anything and everything which takes the place in our hearts which belongs to Jesus alone. It may be like the golden calf,
(1) in the likeness of the gods of this world (the Egyptians worshipped the bull Apis),
(2) cast in the mould of, (or in other words, bear the imprint of) the imagination of the human mind,
(3) fashioned with a graving tool: the fruit of our own efforts (Isa. 44:10, 12).

All that can happen when we have lost sight of the return of our Mediator, Christ, at present absent in heaven as Moses was on the mountain.

"Thy people, which thou broughtest out of the land of Egypt, have corrupted themselves", the LORD said to Moses (v. 7). "Not so," the latter replies. "It is 'thy people which thou has brought forth . .' (v. 11). Because of that it is impossible for You to destroy them." In John ch. 17, Jesus, praying on behalf of His own, says the same thing to His Father: "they are thine" (v. 9).

Here Moses is a skilful advocate. He had formerly protested that he was not an eloquent man, that he was "slow of speech" (Ex. 4:10). But now his heart is moved for Israel, and out of the abundance of his heart how well he knows, by the Spirit, how to plead on behalf of the people of God! Yet all the fervour of Moses could not prevent the LORD from destroying Israel if the law which condemned them was now rigorously applied. One of these two things: the law or the guilty people, had to go. In His grace God makes provision for the law to be set aside, so that Moses, in the mind of God, breaks the two tables of stone at the foot of the mountain.

When the Lord Jesus came down into a guilty world, it was not to abolish the law. On the contrary, He perfectly fulfilled it before enduring its curse on the cross (Matt. 5:17-18; Gal. 3:13).

Moses was filled with indignation. Just before zealous for the people towards the LORD, now he is zealous for the LORD towards the people. He takes aside Aaron but he makes excuses instead of humbling himself. Then a terrible task is imposed on the sons of Levi to show us that the glory of God must always take precedence before the ties of family or friendship. The sons of Levi are faithful, and the LORD will take account of that later by entrusting them with the service of the tabernacle (Deut. 33:9-10). God will not use us for Himself without having first put our faithfulness to the test.

Finally we find Moses once again in the breach, in the position of an intercessor. He lays bare the facts, unlike Aaron, without hiding anything. But he hopes to be able to make propitiation for the people and offers himself for punishment in their stead. In this he resembles the apostle Paul, who could wish himself "accursed from Christ for his brethren, his kinsmen according to the flesh" (Rom. 9:3). But such a sacrifice is not possible. The Scriptures declare that a man can by no "means redeem his brother, nor give to God a ransom for him" (Ps. 49:7) and that "every one of us shall give account of himself to God." (Rom. 14:12). Christ alone could make atonement for the sinner, because He himself was without sin.

Moved with holy anger, Moses has destroyed the golden calf and ordered punishment. He has then informed the people that the LORD would not go up with them. Now here he is doing something quite unexpected: he rears up for himself a tent outside the camp, and far away from it. Has he ceased to love this people? On the contrary, he had just given the greatest and most touching proof of his love in asking that in their place he should be blotted out from the LORD'S book. No: his motive is quite different. Because of the sin committed, the cloud can no longer rest over the camp. So it was in order to recover this precious pillar, a type of Christ, that Moses and others with him leave the camp of Israel.

Hebrews 13:13 alluding to this passage, helps us to understand the appeal: "Let us go forth therefore unto him without the camp, bearing his reproach". Dear young friends, it is vital for you to understand: it is in order to obey this injunction that many believers have separated themselves from formal religions and organized Christian churches to seek solely and simply the presence of the Lord Jesus (Matt. 18:20). Look at Joshua! Although a young man, he understands that happiness for him consists in never being away from the presence of God. This is a picture of unceasing communion, and also of the joys which await us in the place where the Lord has promised His presence!

Outside the camp Moses can have talks with the LORD face to face (v. 11). What is the subject of these talks? Again and again, the people in their sad state. Moses is the type of One greater than himself: the Son speaking to the Father of those who have been "given him out of the world" (John 17:6). "Show me now thy way, I pray thee" asks the man of God. Then he pleads for the presence of the LORD to go with them. Compare these requests with the double prayer of the psalmist, "Cause me to know the way wherein I should walk . . . thy spirit is good: lead me into the land of uprightness" (Ps. 143:8, 10). "Yes, come Thyself up with us," entreats the faithful intercessor. "We cannot do without Thee."

And God lets Himself unbend. It has been said that He never finds faith too bold. We rejoice His heart when we ask Him for hard things.

Finally Moses makes a third request of the LORD, still more daring: that he may see His glory. He will only see it from behind (in other words in the footsteps left by His love). We think of the request of Jesus to His Father, that where He Himself is, there His own may be also with Him, that they may behold His glory (John 17:24). Such is His dearest wish. Is it ours also?

In asking the LORD to show him His glory, Moses was no doubt expecting a striking vision, such as that described in Ex. 24:10. But God is going to show him something precious in a different way: "the glory of his grace" (Eph. 1:6). He reveals Himself to His servant as the merciful God, showing grace (v. 6). Grace, which is associated with the name of the LORD is proclaimed before Moses. It is as if God was saying, "I bear a Name which impels me to show grace." But observe that there are two conditions if we are to be allowed to enjoy it.
(1) "Be ready in the morning" the LORD enjoins on Moses, and on each one of us. May the Lord give us morning by morning this preparation of heart which is necessary for us to taste of His grace! (read Ps. 63:1-3).
(2) It is in the cleft of the rock that the man of God has to remain: a picture of a stricken Christ, who now says to His own: "Abide in me . ." (John 15:4).

But the grace of God should not let us forget His government. In the same v. 7 we learn that He pardons iniquity (that is His grace) and at the same time He will by no means clear the guilty (that is His faithful government).

The LORD had declared in Ex. 33:3 "I will not go up in the midst of thee; for thou art a stiff necked people". It is exactly this reason for which Moses lays claim to His presence.

For the second time Moses is with the LORD on the mountain for forty days. In consequence of what had happened God made Himself known as "a jealous God" (v. 14) who desires to be the sole object of the worship of His people. Not that idols could do the slightest harm to Him. What rivalry could there exist between the Creator of the worlds and the gods of gold, of stone, or of wood, the works of men's hands? But He is "jealous" because He knows that the happiness of His own consists in loving none but Himself, and that idols will always result in disappointment. It is also because their feeble love has a great place in His heart. The first epistle of John, which speaks most of divine love, concludes with the exhortation "Little children, keep yourselves from idols".

"The inhabitants of the land will be a snare for you," warns the LORD, who knows the existence of this snare, and our liability to fall into it (v. 12). He adds: "Lest . . . one call thee, and thou eat of his sacrifice" (v. 15). Let us have the courage to refuse the invitations of friends and colleagues of the world. Better still, let us show such behaviour that none want or even think of inviting us to share in their ungodly behaviour (1 Kings 1:9-10).

With regard to what is due to Him, the LORD here repeats some of the instructions given in Exodus 21-23.

It is not possible to be in touch with God, to enjoy the revelations of His grace, without that betraying itself externally. Moses' face shone, although he did not know that himself. By his happy face, each child of God should show naturally the happiness he possesses to those around him. May the world see in us some reflection of the love of Jesus! Paul explains to the Corinthians why Moses put a veil on his face. Before the Lord came down to earth, even the reflection of divine glory could not be borne by sinful man, and had to be hidden. But the veil "is taken away in Christ". Indeed, when Jesus came, God could at last be seen in Him in all the glory of His grace. As a result now, by faith, we behold the Lord Jesus with open face and we are morally transformed step by step into His glorious image (2 Cor. 3:14, 18).

Another privilege of Moses was "to speak with him". The expression occurs three times in these few verses. What an honour for this man of God, and what proof of intimate relationship! Is there not a connection between the fact of constant communion with the Lord and a face which is radiant? May God enable us to realise both the one and the other!

The tabernacle is now about to be constructed. On this occasion its various materials are enumerated a second time, as if to remind us that to know is one thing, but to do is another. Meanwhile, before work begins, there is still the question of the sabbath (vv. 1-3). Before undertaking any service whatever, it is necessary to have spent some time in the Lord's presence, to be "seated" before Him, with the soul and spirit at rest, with a sense of our dependence. It is at the feet of Jesus that Mary learned to serve with intelligence (Luke 10:39). Also she knew just the right moment to bring her ointment (cf. v. 8) and anoint the feet of the Master.

Let us notice the variety of things which the Israelites had to bring, from the gold and precious stones down to the tent pegs and cords which served to support the edifice (to sustain the truth). In this long list each one was able to find something he could offer. And you also, dear friend, who know the Lord, you can contribute to the building up of the assembly. A service quietly rendered, the joyful exercise of mercy (Rom. 12:8) and daily prayers for the Christian testimony, all these are within the reach of everyone, and are pleasing to the Lord.

The Israelites were only able to bring what they had not earlier given for the golden calf (Ex. 32:3). We shall only be able to devote to the Lord's service what we have not already used for the world. Then do not let us waste our youth.

Who were those who gave? "Every one whose heart stirred him up, and every one whom his spirit made willing". That is the important thing! To love the Lord, the assembly, our neighbour, these are essential conditions for both doing a good work or bringing a gift. Besides, that which does not spring from love is generally not well done.

Certain tasks can be done in the home, in the family circle: for instance, sewing. We should not imagine that working for the Lord necessarily consists in being an evangelist or a missionary in a distant country.

Note the service of the women. If all were not intelligent (v. 25), or clever (v. 26), all could have a generous spirit, as much as the men, and could be led by their hearts (v. 26) to give or do something for the sanctuary (Titus 2: 5). God has put into the hearts of some to teach (v. 34). May He put into the hearts of others to listen! Thus it will be possible in this way for intelligent service to be rendered by all.

There is a short parable in the gospel of Mark in which the Lord presents Himself as a master who has gone away from his house after having allocated work to his servants. He left "to every man his work" (Mark 13:34). Except for the porter the nature of this work is not specified. However, the Master has prepared a task for each one of His own, having regard to age and abilities. In another parable, that of the talents, we see how the Master, on His return, requires accounts from His workers. Certain of them receive a reward, others are put to shame (Matt. 25:14-30). As to each of us, will we have done what the Lord was expecting from us?

Our reading for today teaches us that many offerings arrived too late. The moment for carrying out a service, for giving a gift, had passed. Several had perhaps worked really hard. Yes, but not immediately. And what we do not do immediately will often no longer be needed by the time we finally decide to do it: it is too late, the opportunity is lost. An important lesson for us!

"So it became one tabernacle" concludes verse 13. "There is one body" declares Ephesians 4:4. Despite the breaking up of Christianity into numerous denominations, such is the way in which God views His Assembly (Church).

The materials have been collected together, the workmen appointed, and now the construction of the tabernacle is going to commence. We shall have the opportunity of noticing from all this several picture types and some new instructions.

The coverings are first enumerated. The first, the most beautiful, could only be seen from the inside, by the light of the candlestick, when the priest was in the holy place. Just so, the various glories of Jesus can be understood and appreciated only by the light which the Holy Spirit affords, and in the presence of God. On the other hand, in the fourth covering, made of rough badger skins, the tabernacle, unlike ancient temples (and modern religious buildings also) had nothing on the outside to attract attention. It recalls to us the One who had no form or comeliness, and who had nothing to make men desire Him (Isa. 53:2; John 5:41). May God preserve us from the attractions of the world and its spirit; may He keep us from desiring its fleeting glories, from wishing to make our mark there any more than our Master did.

Solidly planted on their silver sockets, the boards, picture of the redeemed, bring to mind that exhortation of the apostle: "So stand fast in the Lord, my dearly beloved" (Phil. 4:1).

The magnificent veil separating the holy place from the most holy was upheld by four pillars. The humanity of Christ, as the four evangelists unfold it before our eyes, is an inexhaustible subject for wonder and worship. He is the Messiah of Israel (Matthew), the obedient Servant (Mark), the Son of Man (Luke), the One who comes from heaven (John). Each thread: of blue, purple, scarlet or of fine twined linen, each facet of His humanity, perfect in itself, is closely woven, each with the others, in a way which makes up the marvellous whole which is the life of our Lord Jesus Christ. But this life, beautiful as it was, could not bring us to God. On the contrary it emphasized by contrast the depth of our moral misery. His death was necessary. And, as a sign, at the very moment when the Saviour yielded His life on the cross, God rent the veil, opening up between Himself and the worshipper "a new and living way" (Heb. 10:20).

The ark and the table were then prepared. The staves which served to carry them through the desert make us think of the walk of the Lord down here. Overlaid with pure gold, they recall to us that verse of Isaiah: "How beautiful . . . are the feet of him that bringeth good tidings (Isa. 52:7).

The candlestick of pure gold came next, with its base of beaten gold, its bowls, its knops and its flowers, which "were of itself" (JND). God takes pleasure in repeating with great detail all the fullness (the number 7) of fruits and beauties displayed in this candlestick, a type of Christ, who is second to none in any of His glories. But do not forget that the candlestick was of beaten gold, and that it was supplied by beaten oil (Ex. 27:20), descriptions which remind us of the suffering of the One who came as the true Light into the midst of darkness, and was not received. Rejected, He now shines forth in the holy sanctuary where His own can contemplate Him by faith.

The golden altar, which was also in the holy place, before the veil, is another picture of the One who is the central object of our worship, in whose Name we make our approach to God in worship and also in intercession. The incense, which was offered there, if we refer back to Exodus 30:34-38, was "a confection after the art of the apothecary, tempered together, pure and holy". The different oils which constituted it speak to us of the perfections of the Son of God and of the value that these perfections have for the Father, to whom we present them.

The holy anointing oil is similarly prepared in accordance with the instructions in Exodus 30.

The brazen altar reminds us that God has provided in the cross an answer to our sinful condition. But many believers are troubled by sins committed after their conversion. Can such lose their salvation? No! blessed be God! As Jesus said to Peter: "He that is washed" – a washing which takes place once for all for the believer (see Ex. 29:4) – "needeth not save to wash his feet" (John 13:10). This washing of the feet after walking, and of the hands for service, was done in the laver of brass. It was made of the same material as the altar to teach us that sins committed after our conversion cost the One who atoned for them as dearly as our earlier sins. But we can (and should) confess them to God who is faithful and just to forgive them because of the work of Jesus (1 John 1:9).

From v. 9 to v. 20, it is a question of the setting up of the court. We find there the measurements of the gate (v. 18): twenty cubits is about thirty-three feet. It is a picture of the door of grace, wide open to poor sinners, and of the easy access which the gospel affords to all to approach by way of the cross (the brazen altar). Have all our readers passed through this door?

Through the Levites God requires a precise inventory to be kept of all that has been done and given for His house. He forgets nothing; even to the last pin and the smallest hook, knowing how much it cost each one who brought the particular object. The Lord Jesus, seated opposite the Temple treasury, was watching the crowds throwing in their gifts, and highly appreciated the two mites of a poor widow. For this offering meant a complete surrender for her, it was "all her living" (Mark 12:41-44).

The laver of brass mentioned here speaks in a similar way. It was made with the looking glasses of the women, who, following Moses, had gone out towards the tabernacle of the congregation (v. 8). In the presence of God, and through zeal for His house, their hearts had led them to give up not only a vain object, but also occupation with themselves, suggested by the use of the mirror (Matt. 16:24-25). That is also something God appreciates and mentions in His Word. As to the silver collected from the numbering of the people it served to form the bases of the pillars and boards. Everything rests on the glorious redemption of which silver is the symbol (see Num. 3:48) and it is on this also that each saint individually rests so that he is able to stand by faith.

In describing the holy garments of Aaron, v. 3 adds a detail not given in Exodus 28: thin golden wires had to be worked in among the threads of which the ephod was woven. The divine glory of our great High Priest shines among all the traits of His holy humanity. Let us see examples of this in the gospels. He is asleep on a pillow, but a moment later stills the wind and the sea. He weeps at the tomb of Bethany, but it is just before raising Lazarus. He pays the tax, but with a coin found in the mouth of a fish He had created. At every turn the gold of His divinity became apparent in the most ordinary circumstances of His life as man, the Man of Sorrows. This inseparable character of the glories of Jesus is stressed by the chains, the stone settings, the links and the rings which fastened all these garments securely the one to the other. We are not able to take one part away, to put in doubt a single truth concerning the blessed person of Christ, without in some way denying Him wholly. Alas! the history of the Church includes only too many examples of daring people who have not been afraid to do just that. May God grant us to recognize with mind and heart all the moral perfections, official and personal, with which the Lord Jesus is invested.

In these chapters 39 and 40, one expression is repeated continually: "as the LORD commanded Moses". Nothing was left to the imagination of those who did the work. And it is the same today with regard to Christian worship. The Bible teaches us all that is necessary to know of the way in which God wishes to be worshipped. To add something else to His instructions, or to replace them by that which we might think better would be rank disobedience, would it not? And at the same time pretension! By what right do we decide what is acceptable to God? Well then, look at the Christian denominations with their clergy, their organisations, their pomp and ceremony! God "has not commanded" these things, and the believer who knows the truth cannot in consequence associate himself with them.

By way of contrast with all the ordinances of the Old Testament, some of which we have looked into in this book of Exodus, the worship of "true worshippers" addressed to the Father is "in spirit and in truth" (John 4:23-24). The external forms of a carnal religion and its ceremonies have been put aside and replaced by the activity of the Holy Spirit. It is no longer types and shadows which are before us in our worship, but the reality of things which are eternal.

On the first day of the first month, Moses is invited to set up the tabernacle with its furnishings, pictures of the new relationship which God is establishing with His people. All things had become new and it is the LORD Himself who has made the provision for it all. Now it remains to introduce the priests: "Thou shalt bring Aaron and his sons" (vv. 12, 14). We think of the man who made a great supper and sent his servant to tell those invited: "Come, for all things are now ready" (Luke 14:17). The sanctuary has been prepared for the worshipper; it is also necessary for the worshipper to be prepared for the sanctuary: "thou shalt wash them . . . thou shalt clothe them . . . thou shalt anoint them . . .". "Washed, justified, perfected, we enter into the holy place . . — so runs a hymn. And for the priest there now commence his holy duties in their proper order: the brazen altar, the laver, the entrance into the holy place, the offering of incense on the golden altar. Should we lag behind when God Himself says: "Thou shalt bring", when our great High Priest, the true Aaron, introducing His sons into the heavenly sanctuary can declare: "Behold I and the children which God hath given me" (Heb. 2:13)?

Down to the smallest detail, the sanctuary and the objects necessary for worship have been prepared and each then set up in its place. "Moses finished the work" (v. 33). It reminds us of the One who was able to say to the Father: "I have finished the work which thou gavest me to do" (John 17:4). But the faithfulness of Moses over all the house of God, mentioned in Hebrews 3:2 . . . is only a faint shadow of that of the Son, "faithful to him that appointed him". He has revealed the Father, sanctified His "brethren", built the true tabernacle, of which He has become the High Priest, established a new order of things (no longer visible and material), in which God can be known, approached and served. With the last chapter of Exodus we come to the end of the study of this wonderful tabernacle. It has illustrated many aspects of the work of Christ with its consequences. The first of these consequences is that God comes down in glory to dwell in the midst of this people (vv. 34, 35). So it was that at Pentecost, on the ground of the finished work of Christ, God the Holy Spirit came down to form the Church, according to Ephesians 2:22, to be "an habitation of God through the Spirit". Since then, despite the ruin, He is there, the divine Guide, leading and directing the people of God, as the cloud over the tabernacle did for Israel.

Leviticus is a closed book to anyone who does not possess the divine "key". This is Christ, whom we find here in all the aspects of His sacrifice and His priesthood. There is for the believer, only one sacrifice which has been offered "once for all", fully sufficient (Heb. 10:10). But to describe Him in all His different characters, the Spirit of God gives us various pictures which are complementary to each other.

The burnt offering is spoken of first because it represents God's part in the work of Christ. It is expressed in the New Testament by such passages as John 10:17; Ephesians 5:2; Philippians 2:8. Dear Christian friends, when we think of the cross, instead of seeing our salvation first, let us consider the satisfaction that God found in the person and work of His Holy Son.

Three kinds of victim could be presented for the offering. Some differences were apparent in the manner of their offering. For example, only offerings of animals were cut into pieces and arranged on the altar. But in each case there arose a "sweet savour unto the LORD". Such was the effect of the fire of judgment which passed upon the holy Victim on the cross: it brought out in the smallest detail the excellence of the offering "without spot" (Heb. 9:14).

If the burnt offering calls to mind the sweet savour of Christ in His death, the meat (or meal) offering corresponds to the perfection of His life as a man on earth. Indeed this offering requires neither victim nor blood, but only flour, oil, incense and salt. The humanity of the Lord corresponds to the grain of corn finely ground; His birth and baptism by the Holy Spirit to being kneaded and anointed with oil; His testing by suffering either visibly or in a hidden way to the heat of the frying pan, the pan or the oven. These things were for the Father a perfume of the highest value. The believer presents to God this perfect life of Jesus and gets from it his own nourishment. Let us consider this wonderful Man in the gospels. His dependence, His patience, His trust in God, His meekness, His wisdom, His kindness and His devotedness – these did not change even through all His sufferings. These are some of the wonderful thoughts which come to us in the offering of fine flour sprinkled with incense. It is "a thing most holy" (vv. 3, 10). Leaven, a picture of sin, did not come into it, neither did honey, a symbol of human affections. In contrast, salt, a picture of separation for God, who preserves from corruption, marked the life of Jesus and should never be lacking in our lives (Mark 9:50; Col. 4:6).

It is still the same work of Christ which the peace offering represents. But it is considered this time in the aspect of the communion, joy and peace which it produces. Jesus did not only come to glorify the Father in His life (the meal offering), in His death (the burnt offering), and to atone for our sins (the sacrifice of Lev. 4). He also came to bring us into a new relationship of communion with God. Our dear Saviour did not content Himself with delivering us from eternal judgment. He wanted to make us happy and that from now onwards. Like the other sacrifices, the fat is kept for the LORD, and was burned on the altar. It is the symbol of inward energy, of the will which the heart governs. In Jesus this energy was entirely for God. His will was to do always those things that pleased His Father (John 6:38; John 8:29). Such a sacrifice could only be an infinitely sweet savour for God (vv. 5, 16). What a privilege it is for those of us who know Jesus to have the same "food" with the Father (vv. 11, 16), to be invited to His table in order to share His joy and His thoughts about His beloved Son! "Our fellowship," says the apostle John, "is with the Father and with his Son Jesus Christ (1 John 1:3).

The sin offering concludes the list of the holy offerings. First place was given to the burnt offering – God's side in the work of Christ; the last offering was to meet the sinner's needs. But it goes without saying that we must take the opposite route. Before knowing the peace and joy of the peace offering, before understanding what Jesus was for God in His life and His death, we begin by having dealings with the One who has suffered and died on the cross to atone for our sins. The blood was carried into the tabernacle as if to give to God a proof of the finished work and to the sinner the pledge of his acceptance. The fat burned on the altar, a sign of the satisfaction found by God in the obedience of the victim. In short, while the flesh of the burnt offering was to burn on the altar, while that of the peace offering was eaten by the one who offered it, the bodies of the animals offered for sin were burned outside the camp. Because of our sins which He bore, Jesus suffered "without the gate" (Heb. 13:12), far from the presence of a holy God. And the verb to "burn", different from "to burn as incense", used for the fats and the savours, expresses the intensity of the judgment which consumed our perfect Sacrifice (Heb. 13:11).

Many people do not consider themselves guilty of their unconscious faults; they go on the principle that God cannot reproach their ignorance and will take account of their "good intentions". What a false illusion! If God has to provide a sacrifice for sins committed "through ignorance", this is proof that the sinner, even though ignorant, is guilty before Him. Besides, our laws have the same force; ignorance is no excuse. An infringement of the law, even though not intentional, makes me liable to a prosecution. In the eyes of a holy God, the sin once committed, remains; it is not in any way excused by my lack of concern about it. But I learn that for every sin, if there is condemnation, there is also sacrifice. It needed nothing less than the infinitely great work of the cross to erase the infinitely great offence done to God by my sins, whether intended or not, whether those which I remember or those which I forgot long since.

In putting his hand on the victim's head, the one who offered it, made his sin pass onto it. He acknowledged that he was guilty and ought to have died. The animal which he had offered took his place, bearing the sin and dying in his stead. This is what has been done for us by Jesus, our perfect Substitute.

For his sin, an anointed priest had to offer a young bullock (v. 3), the ruler had to offer a goat (vv. 22, 23), any one of the common people only a kid or a lamb (vv. 28, 32). Those who have to set an example have a greater responsibility, reflected in the importance of the animal offered. But before God all have sinned and come short of His glory (Rom. 3:22-23). Whether they are found at the top or at the bottom of the social scale, honoured or despised by their contemporaries, whether they are evil doers or pass as honest persons, all men comprise one single class: they are lost sinners. Nevertheless, in His unfathomable mercy God has now created a new category: that of pardoned sinners. He has concluded all men in unbelief, that He might have mercy upon all (Rom. 11:32).

Let us emphasize the expressions in vv. 23 and 28: "if his sin, wherein he hath sinned, come to his knowledge". This is an allusion to the gentle service called "feet washing", which consists in helping another believer to discover and judge his faults (John 13:14).

"And it shall be forgiven him", it says at the end of each of these paragraphs – the divine answer which God can apply to the repentant sinner, by virtue of the work of His well-beloved Son!

Vv. 1-4 give us several examples of faults which had to be atoned for by sacrifice. It is a question of actions the seriousness of which we should perhaps not have realised, if the Word, the divine touchstone of our conscience, had not condemned them: failure to give evidence, having a passing contact with something that is unclean, uttering frivolous words. One can be guilty in keeping silence (v. 1) or on the contrary in saying too much (v. 4). In all these cases confession was required (v. 5) followed by sacrifice (v. 6). Such is still the way which 1 John 1:9 lays on the believer who has failed, with the difference that the sacrifice has not to be offered a second time. The blood of Jesus Christ is already shed for us before God, so that confession alone is now sufficient; God is then "faithful and just to forgive us our sins, and to cleanse us from all unrighteousness". Vv. 7 to 13 take account of the difference in resources of those who brought their offerings. One offered a lamb, another two turtle-doves and the third only a handful of flour. We are not all capable of appreciating to the same extent the work of Jesus. But what counts is the true value it has for God.

The most scrupulous Israelite could always be in fear that he had forgotten a sin committed through ignorance. And that as soon as he had brought a costly sacrifice, a new act of infidelity could require another. Alas! in spite of the certainties of God's Word, many Christians are still living today with the same fear. They make their salvation depend on sincere efforts to appease God, by almsgiving, and penances, without ever being sure that they will suffice. What it is to be unaware of the fullness of divine grace! And what happiness we possess if we are delivered from that fear by the assurance that Jesus has done everything for us.

Our passage distinguishes sins against God (vv. 15, 17) from sins against our neighbour (Lev. 6:2-3). We are often less concerned about the first than about the second. It should be the other way round. Concerning wrong done to another, it was not only necessary to put it right, but also to bring a sacrifice to the LORD (Lev. 6:6; see Ps. 51:4). Conversely, it was not enough only to put oneself right with God. The day when the guilty repentant person offered a sacrifice for his fault, he had also to put the situation right before men (Lev. 6:5). That is what Zacchaeus understood on the red-letter day when Jesus entered his house (Luke 19:8).

We have noticed the parallel between the four main offerings and the aspects under which the four evangelists present the work of Christ. In John, Jesus is the holy burnt offering, the One whom the Father loved because He laid down His life of Himself (John 10:17-18). Luke makes us wonder at the life of the perfect Man, of which the meal offering speaks. Mark sets before us God's Servant, represented by the sacrifice of consecration, or peace offering. Finally Matthew, more than the others, proclaims Him as He who will "save his people from their sins" (Matt. 1:21).

Chapters 6 and 7 take up these four types of offerings again, to lay down the law concerning them, in other words, the way in which the priest should offer them. The burnt offerings had to be continual (v. 13), the meal offering was to be "a statute for ever" (v. 18). Yesterday we noticed the fears of the Israelite who was never sure of being made perfect by the same sacrifices offered continually. But ch. 10 of Hebrews shows us the priest "standing daily ministering and offering oftentimes the same sacrifices", his work never being finished. Then the same chapter presents Jesus who having offered one sacrifice, has sat down at the right hand of God "for ever" (Heb. 10:1, 11-12).

The epistle to the Romans teaches us that God has had to be occupied with two questions: that of sins, up to Romans 5:11, then that of sin up to Romans 8. He has had to condemn the tree as well as the fruits, the sin in our nature just as much as the results it produces. In requiring a sacrifice for the fault (the act committed), and another for sin (root of the act), God teaches us that the work of Christ meets both these needs of the sinner.

The law concerning the sacrifice of peace offerings illustrates the conditions necessary for the realisation of Christian fellowship. It was a question of a sacrifice of thanksgiving (v. 12; 1 Cor. 10:16) of a willing and joyful character (v. 16; 2 Cor. 8:4), free from all contact with that which is unclean (v. 21). While sacrifices for sin were offered because a man was not clean, only the Israelites who were clean (v. 19) had part in the peace offering. Whoever touched the flesh of the sin offering became holy (Lev. 6:27), whereas conversely every impurity soiled the peace offering. We watch over the cleanliness of our food. Let us take still more care that no spiritual pollution comes in to interrupt the communion of which this sacrifice is the picture.

As a picture of the fellowship of the believer with God and with his brethren, the peace offering was the only offering in which each one received his part. God had His own part, that is the fat and the blood, which bring to mind His rights to our devotion and to the whole of our life. Aaron and his sons had allocated to them the wave breast and the heave shoulder (v. 34), types for the redeemed of affection and strength which appertain to Christ and His own. Finally, the worshipper himself found his sustenance there. And notice that the food of the priests was dependent on the peace offerings. The spiritual energy which the believer is able to deploy in the service of the Lord flows from the communion he enjoys with Him. The two epistles to the Corinthians confirm this. The first epistle is concerned with communion, the second has ministry for its subject. Our service will only be useful and blessed to the extent that we are nourished by the perfect sacrifice of peace offering, and as we, following His example, have yielded our body as a living sacrifice, holy, acceptable unto God . . . (Rom. 12:1). That is the secret, according to the same chapter, for proving "what is that good, and acceptable, and perfect will of God" and being able to accomplish it with joy thereafter (vv. 3-8).

We have studied in the first seven chapters the subject of the offerings, and now we come to the subject of priesthood. If the sinner needs a sacrifice, the believer, too, needs a priest to exercise the service entrusted to him. Now it is in Christ that we have both the one and the other. It is He who offered Himself, the perfect Victim, to bring us into relationship with God, and He is now also the One who performs the functions of the High Priest to keep us in that relationship. It was necessary that He should become the Sacrifice before becoming the Priest.

We have noted in Exodus 29 the instructions given by the LORD to Moses for the consecration of Aaron and his sons. The moment has come for this ceremony to take place. The whole assembly of Israel is summoned to the entrance of the tabernacle to be present there, and to observe Aaron clad in the garments of glory and beauty. How much grander is the vision which the epistle to the Hebrews, sometimes called "the epistle of the opened heavens" presents with regard to our faith. It invites us to "consider the Apostle and High Priest of our profession, Christ Jesus", clothed in all the glorious attributes of His priesthood (Heb. 3:1).

In this chapter we again find Aaron and his sons together and this takes our thoughts to the One who is not ashamed to associate us with Himself, and to call us His brethren. May God preserve us in all our ways from being ashamed before the world of our relationship with Jesus! (2 Tim. 2:13).

There is often reference in these chapters to offerings being waved. Turning an object over and over allows it to be fully seen in all its facets. We are thus invited to present to God all the aspects of the excellent sacrifice that we bring before Him, speaking to Him of Jesus in all His different glories, and of His work in its varied manifestations.

The breast of the ram of consecration, the special portion of Moses, was also waved. We are thus able to admire in their many aspects the affections of Christ which were the source and power of His devotion to God. "I love the Father", said Jesus, "and as the Father gave me commandment, even so I do" (John 14:31). In our lives, the same cause will produce the same result. Love alone will arouse true consecration, in other words, a deep feeling that the Lord has full rights over our hearts and is worthy of complete devotion.

The Epistle to the Hebrews brings before us the High Priest who was suited for us, "holy, harmless, undefiled, separate from sinners . . . (Heb. 7:26). What a contrast with Aaron, the "priest taken from among men" mentioned in the same epistle as needing to offer sacrifices for sin not only for the people but also "for himself" (Heb. 5:1-3). That is what we see him doing here. Before being able to occupy himself about the sins of the people, Aaron is obliged to settle before God the question of his own sins. It is a general principle, the importance of which the Lord reminds us of in His "sermon on the mount". To be able to pull out the mote which is in our brother's eye, it is first necessary to cast out the beam in our own eye (Matt. 7:3-5).

The end of the chapter shows us how, once propitiation has been made and the question of sin settled, blessing can come to the people through the Author of it, the glory of God can show itself, and joy can be freely expressed. Such are also the happy consequences of the cross of Christ in our day for the people of God. May God teach us to appreciate them and to respond in the same way!

We were reminded in ch. 9 that it was possible for priests "taken from among men" to sin. Sadly, we do not have to go very far to prove the truth of this. On each occasion that God has put man into a new relationship, he has been proved incapable of facing up to it. Up till now, every detail has been carried out "as the LORD commanded", (an expression repeated fourteen times in ch. 8 and 9). But now Nadab and Abihu, the two eldest sons of Aaron, do that which "the LORD . . . commanded them not" (v. 1). Only just consecrated, they bring before the LORD strange fire, not coming from the altar. The solemn chastisement which followed reminds us how serious it is to substitute our own will for the Word of God (cf. 2 Sam. 6:3 . . . , the incident of the ark placed on a new cart, followed by the death of Uzzah). Just so, fleshly thoughts which excite the emotions (strong drink) are not to be tolerated in rendering worship to God. Blatantly to despise known truths brings the transgressor under the government of God. On the other hand, as the end of this chapter shows, the LORD is full of mercy towards the ignorant and those out of the way, as well as toward those who bow under His discipline.

As the Lord Jesus explains, it is not the things which enter into a man which defile him, but those which come out of him (Mark 7:15). So this distinction between clean and unclean animals has only a spiritual application for the Christian. Four groups of animals are considered in this chapter: quadrupeds, fish, birds and reptiles. To be clean, the first had to combine two conditions: to chew the cud and to have a cloven hoof. The cleanliness of the believer depends both on the way in which he is nourished, and the way he walks.

For fish two features are also necessary: fins and scales. Without the first, how can it keep direction, how can it struggle against the force of the current? And without scales, the body is not protected. To resist the attraction of the world and all it offers is the means by which a young believer can remain clean.

The unclean birds were those eating flesh and those eating anything without distinction. If we give rein in our spirit to that which comes from the flesh, or if we are careless about reading matter or things presented by the media, we shall inevitably be defiled by these things.

Finally, there are the reptiles and the animals which are classed with them – a picture of the power of evil, "the abominable thing"! "Abhor that which is evil" Romans 12:9 enjoins on us.

Observing reptiles and animals which "creep" on the earth, we recognize certain aspects and moral dangers of which we have to beware. The mole and the mouse injure young plants, destroying the roots; the different species of lizards perhaps suggest the numerous ways in which people parade themselves to attract attention; the chameleon suggests those who always assume the style of their environment: Christians among Christians, worldly men in the company of the world's society.

Vv. 32-40 show how the best and most useful things can be spoilt by that which comes from the "serpent". May the Lord teach us to watch over our souls and make use of the never failing provision which He has made available to us: a fountain, a well, a supply of water, pictures of the divine Word, always remaining clean. A godly Israelite always took care to preserve himself from all common or unclean food (Acts 10:14). Let us have a conscience no less tender to distinguish what is spiritually clean from that which is unclean, between that which is able to nourish our soul and that which can poison it. And may the Lord give us a single eye, and a heart completely overwhelmed by His love!

In order to show us that Divine resources made provision in advance for the appearance of sin, Leviticus considers the sacrifices and the priesthood before sin itself. Ch. 11 teaches us to be watchful so as not to be contaminated by uncleanness from without. But evil is not only around us, it is equally within us; our enemy is already inside. Ch. 12 makes us aware of its hereditary character: "Behold, I was shapen in iniquity; and in sin did my mother conceive me." (Ps. 51:5). Adam's sinful nature has been handed down to all his race; a little new-born child is potentially a sinner before committing any guilty act, and he needs Christ's sacrifice just as an adult does.

Ch. 13 and 14 deal with leprosy, which always represents sin as defilement. Leprosy: an illness which destroys the body, is contagious, causes fear, deadens the sense of touch and which could not be cured! In God's eyes, sin presents corresponding features; it expresses itself in actions, in words, alas! even in believers – we know it only too well!

Examples: Miriam – calumny (Num. 12:10) Gehazi – greed and lies (2 Kings 5:27) Uzziah – spiritual pride (2 Chron. 26:20)

So that leprosy should be diagnosed, the sick person had to show two symptoms: white skin brings to mind spiritual decline, which is derived from loss of communion with the Lord; the more deeply-seated condition shown in the flesh would indicate that a spiritual defect is involved and would betray a grave evil. But here we find a paradox: whilst a single stain was enough to establish the uncleanness of the leper, from the moment when he found himself entirely covered with the disease he could be pronounced clean! That's the way it is; just as the poor leper, who for so long was obliged to keep the infected areas covered, now was no longer able to conceal anything, even so when a man is constrained to confess himself altogether unclean, God can pronounce him clean in virtue of the work of Christ. "I acknowledged my sin unto thee, and mine iniquity have I not hid", says the Psalmist, ". . . and thou forgavest the iniquity of my sin" (Ps. 32:5). But every indication of "raw flesh" showed fresh contamination: this typifies the fruitless efforts of the old nature to improve itself. In Luke 5, a man "full of leprosy" who came to Jesus was immediately cleansed; so is every sinner who admits his wretched condition and calls upon His love.

Certain spots, certain skin diseases, could be misleading. The sick person was then shut in for seven days, then examined to make sure whether or not a leprosy sore was present. Let us never judge hastily! Let us take care to think well of others rather than attribute bad motives to them at the outset. "Love . . . thinketh no evil." (1 Cor. 13:5). Notice that the sick man had not given his opinion. It was the priest who saw then pronounced on the nature of the sore. What the man thought of his own case was of no consequence. He might feel nothing, even believe himself in perfect health, yet all the time be seriously ill. How many people are unaware that they have fallen victim to the sickness of sin. They have never considered their condition in the light of the Word of God; they have never shown themselves to the Priest. He it is who establishes man's guilt and declares him hopelessly lost. "Cease ye from man . . . for wherein is he to be accounted of?" (Isa. 2:22). But the Priest who pronounces thus on our condition is also the One who has made it His concern in grace, as the Great Physician, and has given us a complete healing for our souls (Luke 5:31).

Terrible was the condition of lepers in Israel: put outside the camp without the hope of ever returning, separated from their own people, obliged to proclaim from afar their miserable condition: "Unclean, unclean". Excluded from the congregation, it is a picture of what we were, people of the nations, "aliens from the commonwealth of Israel . . . having no hope". "But now", announces the apostle, "ye . . . are made nigh by the blood of Christ". (Eph. 2:12-13). This leads us to the work of purification described in Leviticus 14. The Gospels show us a number of these poor lepers imploring the Master's pity. And He, full of compassion, laid his hands on them to cleanse them without being Himself defiled by the contact. Not only was He able, but in His love He was willing to make them perfectly clean. (Matt. 8:1-3; see also Luke 17:11 . . .). In the same way this dear Saviour can and will still today cleanse from all his sins whoever confesses himself unclean.

Leprosy in a garment (vv. 47-59) represents evil which can worm its way into our habits and into our witness. May the Lord give us watchfulness in order to confess it and the courage to "burn" it, in other words to judge it as soon as it appears.

The day of the cleansing of the leper has arrived. He is brought before the priest. Notice the inconspicuous but indispensable role of the friend who brings the sick man to the one who is going to pronounce him clean. It is precious to be used by God to lead sinners to the Lord Jesus. It is a service that even a young Christian can fulfil (John 1:42, 46).

But if the priest had stayed in the tabernacle or in the camp, the leper, who had been put outside, would never have been able to meet him. The priest, therefore, went outside the camp (v. 3). To meet the sinner, Jesus left the glory. We could not take one step towards Him, and so He has come all the way to reach us. How could the prodigal son have entered his father's house dirty and in rags? His father went out to meet him and had him dressed in the best robe while he was still outside.

As to the details of the cleansing process, the two birds together speak to us of the Divine remedy applicable to the sin of every man: the Lord's death, the first bird was killed; His resurrection, the second bird flew away, stained with the blood which it carried up to the sky to place it symbolically before the eyes of a satisfied God.

"He shall be clean", conclude vv. 9 and 20. Here again it is not a matter of the opinion of the cleansed leper. God pronounces pure and holy the born again sinner for whom His word must be sufficient, even if he himself experiences neither emotion nor particular feeling. "Ye are washed . . . sanctified . . . justified in the name of the Lord Jesus" states the Scripture (1 Cor. 6:11).

As well as the birds which speak of the work of God for us, two other things were required which speak of His work in us: the water, cleansing power of the Word, and the razor. The leper shaved his hair, his beard, his eyebrows. All that spoke of man's natural strength was discarded. This work of the Spirit, which leads us to judge what our old nature produces, is called deliverance.

The blood of the sacrifice was applied to the ear, to the hand and to the foot of the cleansed leper, exactly as had been done to the priest on the day of his consecration (Ex. 29:20) and the same had to be done with the oil. But in addition the leper was anointed with oil (v. 18). Amazing thing, he alone out of all Israel was in company with kings and priests in receiving this holy unction: type of the operation of the Holy Spirit in the heart of the redeemed! (1 John 2:20).

Leprosy in the house is a type of sin in an assembly, or even in that which bears the name of Church, Christendom in its entirety. Taking a close look at the church at Ephesus in ch. 2 of the Revelation, we there discern, or rather the Lord, (the great Priest whose eyes are like a flame of fire) discerns there already a small suspicious spot: the leaving of first love. Everything else seems good: works, labour, patience; but see what becomes of that small beginning: real leprosy at Pergamos, where certain stones in the house are tainted with the "doctrine of Balaam", others with that of the Nicolaitanes. Then, evil develops like leaven at Thyatira, at Sardis, until, at Laodicea, which marks the final state of the responsible Church, the Lord is obliged to announce, "I will spue thee out of my mouth" (Rev. 3:16). The "great house" of professing Christendom will be rejected, demolished.

Leviticus 15 develops the subject of defilement. In the type of the "issue" it shows us everything in our everyday life which our detestable natural character is capable of allowing to escape, to poison both our surroundings and ourselves. The remedy exists to cleanse us from it: it is the priesthood exercised on our behalf by the Lord Jesus (vv. 15, 30).

Aaron receives at this point instructions for a special occasion, that of the great Day of Atonement (see 23:27). It is to this event that Hebrews 9 refers (read vv. 7, 12, 25). Once a year, after having offered a sacrifice for himself, the high priest offered another sacrifice for all the sins of the people committed during the year. Then he brought the blood of this sacrifice within the veil, and sprinkled it on the mercy seat. This act gives its name to the mercy seat. "It is the blood that maketh an atonement for the soul" (Lev. 17:11). The claims of God's throne were met and He could look with favour on His people. Not that the blood of a goat could have power to wipe out a single one of all the sins that the people had committed during a whole year, but it spoke to God beforehand of the precious blood of His Lamb.

Contrary to what we might have thought, it was not in the garments of glory and beauty that Aaron was to present himself before the LORD. He divested himself of all glory in the presence of the glory of God, and could only appear there dressed in fine linen, symbol of practical righteousness (v. 4, Rev. 19:8).

The sweet odour of the incense accompanied Aaron within the veil; in the same way Christ has entered into the Holiest, offering to God the sweet perfume of all His excellent glories.

The priest entered within the veil, surrounded by a cloud of incense, whilst the people waited in fear outside. Would the LORD accept the sacrifice? If something was not in order, would not Aaron perish like his two elder sons? What relief at the moment when he reappeared, his service accomplished! Prophetically this scene will be fulfilled when, coming in glory for Israel, Christ will appear to them that look for Him "the second time without sin unto salvation." (Heb. 9:28).

The live goat had still to be dealt with. The first, the one on which the LORD'S lot had fallen (v. 9) had been offered for a sin-offering before God. The second, the scapegoat, carried away the sin which was on the people's conscience. This is why all the sins were confessed over its head and it carried them away for ever into a land not inhabited (read Ps. 103:12 and Heb. 8:12 quoted from Jer. 31:34). The first goat served to make propitiation; it was for all. The second speaks to us of substitution: of a victim bearing the sins of many (Heb. 9:28) that is to say of only those who, confessing their sins (v. 21) appropriate by faith the worth of the victim. Christ's sacrifice has this double character.

See how great and how intricate for the high priest and his sons was the work necessary for taking away sins. Then again all this service was only effective for one year. In fact the source of the sins, the heart of man, was not cleansed even for a year, and this wicked heart could not fail still to produce wicked actions throughout the new year. It was always necessary to repeat these sacrifices over again, the high priest handing down his office from father to son "because they were not suffered to continue by reason of death" (Heb. 7:23-25).

How much greater is the work of Christ in all its reality, in all its scope, demanding the sacrifice of Himself! In order to take away the sin of the world, to cancel all its consequences, but also to reach its source — the heart of man — and to cleanse it, Jesus has "an unchangeable priesthood". No one else can have the smallest share in His work. What were the people doing during this great work of the high priest? They could not and should not do anything except afflict their souls. A work was accomplished on their behalf on which they rested. Well, that also is all you have to do, dear reader: rest upon the all-sufficient and perfect work of the Lord Jesus.

God reserves to Himself the right to the blood (see Lev. 7:26-27). From this time forward the blood of the sacrifices, renewed each year, is found before His eye in the most holy place (ch. 16). And this blood, indispensable for the maintenance of the relationship between Himself and the people, speaks constantly to God's heart of the work of His beloved Son.

Several passages of Scripture establish the virtues of the blood of Christ. It "makes atonement for the soul" (v. 11). It "cleanseth from all sin" (1 John 1:7). The smallest fault that we have committed must be purged by this blood and cannot otherwise be so. By it we have been redeemed . . . out of every nation (Rev. 5:9), redeemed . . . from our vain conversation (1 Peter 1:18-19), washed (Rev. 1:5), justified (Rom. 5:9), reconciled (Col. 1:20), sanctified (Heb. 13:12), brought nigh (Eph. 2:13); by it a way has been opened right into the holiest (Heb. 10:19). By it also victory has been won for us (Rev. 12:11).

Precious blood of Jesus! Its virtue, its efficacy, is a stone of stumbling to those who do not lay hold of it by simple faith, but for the redeemed it is an eternal theme for praise and worship. "Unto him that loved us, and washed us from our sins in his own blood . . . to him be glory and dominion for ever and ever! Amen." (Rev. 1:5-6).

The ordinances contained in these chapters have in view the practical holiness of the LORD's people. They comprise mercy (v. 10), honesty and truth (vv. 11, 12), righteousness (vv. 13-15), goodwill and love (vv. 16-18). It is humbling to find the same warnings addressed to Christians in the Epistles, such as those to the Ephesians and the Colossians. This proves that the old nature in a child of God is no better than that in an Israelite in former times. "After the doings of the land of Egypt, wherein ye dwelt, shall ye not do", so begins ch. 18 before enumerating the defilements of the flesh that the LORD abominates. "This I say therefore . . .", the apostle Paul teaches the Ephesians, "that ye henceforth walk not as other Gentiles walk, in the vanity of their mind . . . who being past feeling have given themselves over to lasciviousness, to work all uncleanness with greediness." (Eph. 4:17-19; comp. also vv. 25 and 28 with Lev. 19:11). "Walk in love", concludes the apostle (Eph. 5:2) and it is also the conclusion offered by v. 18: ". . . thou shalt love thy neighbour as thyself". The Lord Jesus quoted this verse and illustrated it perfectly Himself. For this reason James calls it "the royal law" (that of the King) "according to the Scripture"! (Luke 10:28-37; James 2:8).

This section of the book, comprising ch. 19 and 20, declares throughout that Israel were to be the holy people of a holy God. And almost every one of the commandments these chapters contain ends with the reminder "I am the LORD your God". How much more should those who today form part of the family of God reproduce the holiness of the "holy Father" whose children they are (John 17:11). Peter quotes Lev. 19:2, and concludes it with the words, "But as he which hath called you is holy, so be ye holy" (1 Peter 1:15-16). Here it is not just "for I am holy", but "as". What a standard that sets for us!

V. 32 brings to our attention the respect due to the aged, a matter to which a young Christian must never fail to take heed. Our Christianity must be evident in all our comportment; not only in our abstention from the horrible sins that God is obliged to denounce in His Word, but in the thousand details in which love and practical righteousness are to be exercised (vv. 34-36). Let us never forget that we have been called by the worthy name of Christ (James 2:7), so that our conduct according to what it is, either honours or dishonours that precious name.

In the same way in which the simple fact of belonging to Aaron's family conferred the title of priest, all the redeemed of the Lord are today worshippers. On the other hand a priest could be disqualified in respect of the fulfilment of his service. Contact with death, a marriage not according to God, an incurable physical defect, deprived the son of Aaron of his holy functions. He was authorised to feed on the bread of God just like his brothers (v. 22), but he did not know the joy of serving Him. Alas! many Christians are in this position. Those who are blind in the sense of 2 Peter 1:9, or lame in the sense of Hebrews 12:13, whilst retaining their title and privilege as children of God, cannot perform as they ought their service as worshippers. And this is a great loss, not only for them, but first of all for the Lord.

If our High Priest bears graciously with the defects and infirmities of His people (ch. 21, confirmed by Heb. 4:15), He cannot on the other hand be associated with that in them which in ch. 22 represents an actual sin: an issue or leprosy (v. 4). Such defilement on the part of a believer deprives him of the enjoyment of "holy things".

From 21:1 to 22:16, God makes provision for the preservation of a priesthood without blemish, whilst in vv. 17-33 He is concerned with the quality of offerings. How sad it is that He should be obliged to insist: "You shall not offer Me an animal that is sick or which has a blemish". Notwithstanding these instructions that should not have been necessary, the prophet Malachi tells us that the people did bring such offerings. To act like this was a two-fold sin: first because it amounted to despising the LORD. That which nobody would have dared to offer to the governor (Mal. 1:8), which had no market value, was found good enough for God. Secondly because all these sacrifices, speaking of Christ, the perfect Victim, must be without blemish. And we, dear Christian friends, what do we set aside for the Lord of our time, of our energy, of our intelligence, of our money? The best, or simply what is left over, what we have no other use for?

In contrast to sacrifices for sin, which were necessary and obligatory, we are concerned here with sacrifices of thanksgiving, freewill offerings, those that are optional. Neither does God insist on anything from us; nothing is forced. But the more the love of Jesus has taken hold of our hearts, the more careful we shall be as to what we offer to Him in return.

This chapter constitutes the calendar of Jehovah's "holy convocations", otherwise called feasts, which took place annually. They were seven in number, in addition to the Sabbath, the weekly day of rest which is dealt with in the first place. It has been remarked that these feasts, in their sequence, unfold before our eyes Israel's history from the time of the cross, God's counsels concerning this nation, His counsels concerning the Church (although in a somewhat veiled fashion), and finally His counsels concerning His Son. Everything started at the Passover. The starting point of blessing for Israel, for the Church, as also for every man's happiness, is the cross. Immediately afterwards, the feast of unleavened bread calls to mind Him who knew no sin and whose separation from evil must be reproduced in the Assembly's daily life, indeed in each one of the redeemed. The "old leaven" must be purged out, for we are "unleavened", as Paul reminds the Corinthians (1 Cor. 5:7).

Next comes the feast of firstfruits. The waving of the first sheaf is once again Christ, triumphant in resurrection, firstborn from among the dead, presented to God according to the various aspects of His glories, "to be accepted for us" (v. 11).

Fifty days separated the feast of firstfruits from that of weeks or Pentecost. Both took place the day after the Sabbath, that is to say on the first day of the week. We know that after His resurrection, before ascending to heaven, the Lord appeared on several occasions to His disciples to comfort them, to encourage them, and to send them out to preach the Gospel. Then, Acts 2 shows us how the Holy Spirit came down from heaven on the day of Pentecost to dwell in the Church. The two wave loaves mentioned in v. 17 are a symbol of this Church, composed of Christians, both Jews and Gentiles. But those who form part of it are still on earth; that is why leaven, a type of sin, was to be present in the loaves.

Such are the "firstfruits" of the work of the cross, presented to God by the priest. And Jesus, speaking of Himself as the "corn of wheat" which must fall into the ground and die, could add, ". . . if it die it bringeth forth much fruit" (John 12:24). The sheaf of firstfruits was the promise of a rich harvest (v. 22). Christ, the risen Man, will not remain alone in the glory. He will come again with rejoicing, bringing His sheaves with Him (Ps. 126:6).

Historically we find ourselves at the present time in the period which follows Pentecost. Israel is set aside; it is the time of the Church during which the Lord Jesus is gathering together in one the children of God which are scattered abroad (John 11:52). However the day is coming when all Israel will in turn be gathered together. After the rapture of the Church the "memorial of blowing of trumpets" (see also Num. 29:1) will gather the nation together, and will re-unite it in its own country in preparation for the great self-affliction of the sixth feast: the day of Atonement, which corresponds to the ceremonies of ch. 16. Israel in great anguish will wait for the One who is now in the Sanctuary to appear, with His own, unto salvation (Heb. 9:28). And thus we come to the feast of Tabernacles described in detail in our reading. It prefigures the reign of righteousness and peace on the earth that is called the Millennium. Let us count up the number of times the words are repeated in this chapter, "ye shall do no servile work therein". In all the marvellous plan of grace which extends from the cross to the glory, God has reserved to Himself the privilege of doing the work. Man and his efforts are of no avail. It is a divine work. It is "honourable and glorious" (Ps. 111:3).

As we have seen there were during the course of the year special occasions for the children of Israel to gather together for feasts. They were only required to present themselves from time to time. On the other hand the service undertaken on their behalf never ceased. The lamps were kept burning continually (v. 3). How good it is to realise that, even when we are too occupied with the affairs of this life to think of heaven, even when our communion is interrupted, the light of Christ, the divine Lamp-stand never ceases to shine before God in all its brilliance. And what does it shine on? Actually the twelve loaves set out on the table, which represent God's people in their entirety, gathered together in perfect order in the holy sanctuary.

The episode of the blasphemer and of his chastisement teaches us how, notwithstanding this privileged position, apostasy will make its appearance among the people and what a terrible punishment it will have. "The name above every name" was blasphemed when the Son of God who had come into the world was insulted, rejected and crucified. It will be so again in the near future when the "man of sin", the Antichrist, will oppose and exalt himself above all that is called God. The Lord Jesus will destroy him by the brightness of His coming. (2 Thess. 2:4, 8).

God who has given to man the Sabbath is also mindful of His creation. Every seven years all work on the land must be interrupted to allow the land to rest. And every seven times seven years, each fiftieth year, the sound of the trumpet would be heard in Israel announcing the Jubilee, the restoration of all things. In consequence every transaction, every property purchase, had to take account of the date of the Jubilee next occurring and which must always be borne in mind. Dear children of God, this trumpet for the sound of which all the Israelites – especially those that were oppressed – waited, surely makes us think of the last trumpet with which the Lord will descend from heaven to gather up those who belong to Him (1 Cor. 15:52). Yes, the Lord is coming; let us not forget it! Let us live in this expectation. Let us only give to the things of this earth their relative value. They have a fleeting character; we shall only enjoy them for a time. Let us fix our eyes beyond, on the things which are not seen but which are eternal (2 Cor. 4:18). Let all our decisions, our projects, all that satisfies us, as also our trials, always be marked in our eyes "for a time" viewed in the light of our glorious hope.

"The land is mine", the LORD reminds His people, "for ye are strangers and sojourners with me" (v. 23). Just as a householder is responsible for his guests, God undertakes to look after the welfare of His people, and to give them in a miraculous way, every sixth year, a triple harvest, allowing them to keep the sabbath of years. The Christian is even less of a landowner down here than was Israel. If we always kept in mind this thought that nothing is ours, but that everything belongs to the Lord, would there not be less covetousness in our hearts and fewer quarrels between us? It is in heaven, not on earth, that we possess true riches, that which is our own (Luke 16:11-12).

In this whole chapter it pleases God to display His marvellous grace, showing us how He delivers His own, sees to their rest, to their happiness, takes care that they do not fall victims to their brothers' hard hearts or to their own carelessness. And in all this He gives us an example, inviting us to show towards others the same mercy of which we ourselves are the objects (vv. 35-38). This would give us an opportunity to show the Lord that we appreciate His grace and that we have not forgotten what He has done for us. (cf. Matt. 18: 32, 33).

When the trumpet of deliverance sounded (v. 9), the slave recovered his liberty, the poor his possession, families were reunited, each inheritance returned to its true owner. It was a restoration, a general rejoicing, a type of that which Israel will know, as also the whole world, when Satan will be bound and the creation on the other hand delivered from bondage. Up to the present suffering and "travailing in pain", the creation will then joy in the glorious liberty of the children of God (Rom. 8:21). Like the poor man who has been sold to a stranger (v. 47), the people of Israel who by their own fault have forfeited their heritage, will finally recover it from the hands of the One who has redeemed it: Christ, the true Boaz (Ruth 4).

If God must have the last word in all that concerns His creation, we can be sure that He will also fully set free every one of those who belong to Him. A brother in Christ may have allowed himself to be deprived of the enjoyment of his inheritance and have become spiritually poor. The Lord's thought is to restore him in grace by wiping out all the past (He does not ask us to find out just why the brother has become poor) and to bring him into fresh enjoyment of all heavenly treasures.

There are two divine principles that always go together: one is sovereign grace – we have admired its activity in Leviticus 25. The other is government, the subject of this chapter 26. Whilst on the one hand God gives without imposing conditions, on the other He sees to it that everyone reaps what he has sown. The LORD takes the trouble to warn His people of the consequences, whether good or evil, of their conduct according to whether this is good or bad. And as He always assumes good, He begins, not by threats, but by encouraging promises, the description of the blessings which will result for Israel from walking in obedience. To be sure, these are earthly blessings in contrast to those for the Christian, who is blessed "with all spiritual blessings in heavenly places in Christ" (Eph. 1:3). But one of the Lord's promises of quite special value is shared by His earthly people and His heavenly people: it is that found in v. 12 which Paul quotes to the Corinthians: "I will walk among you, and will be your God, and ye shall be my people" (v. 12). It conveys the same responsibility for the Christian as for Israel: that of being entirely separated from all idolatry. (cf. 2 Cor. 6:16).

The LORD had once more seriously forewarned His people against idolatry (v. 1). Alas! – it will need a word from the prophet Amos (Amos 5:25-27) quoted by Stephen (Acts 7:42-43) for us to know it – whilst still in the wilderness, the house of Israel bowed down to idols that they had made for themselves, and in particular to the abominable Molech (see Lev. 20:1-5). This is the reason why all those threats, of greater and greater severity, were fulfilled at a later date upon the guilty nation. How hard the heart of man is! To break it, God must strike harder and harder blows. Well, He is sometimes obliged to treat us in the same way! He begins by correcting us gently and, if we do not listen, His voice becomes more and more urgent. Proverbs 29:1 warns us: "He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy." Let us then learn to recognise immediately the Lord's voice and not to refuse His correction (Ps. 141:5). Because He loves us, He will never chastise us more than is necessary for the lesson to be learnt. Because He is faithful, He will none the less persist, to make sure that all this patient work will turn our thoughts and our hearts towards Himself.

God's rights will have to be recognised in one way or the other. If the nation does not observe the sabbath of years prescribed in ch. 25, the LORD will constrain them to do so by driving them out by force from the land which is His. Israel will not, so to speak, have fulfilled the conditions of tenancy laid down by their Landlord. And this will be one of the reasons for the carrying away to Babylon (read 2 Chron. 36:20-21).

The consequences of Israel's sin will indeed be terrible. God is more severe towards this people than He is towards other nations. Their responsibility is certainly much greater. The divine oracles have been entrusted to them. They are standing in relation to the true God whose name, through them, is blasphemed among the Gentiles (Rom. 3:2; Rom. 2:24). But if God has been more exacting towards Israel than towards the pagan nations, do you not think that He must be even more so towards those who like us have His Word in our hands, or are brought up by Christian parents? "For unto whomsoever much is given, of him shall be much required" (Luke 12:48).

Note also that to confess one's sin (v. 40) and to accept the punishment for it (v. 43) are the conditions for restoration.

This chapter is concerned with the vows that the children of Israel could make and with the manner in which the priest should assess them. In Exodus 30 our attention was drawn to the fact that the redemption price was identical for everyone. Here, on the contrary, assessments vary from one to another. Indeed it is no longer a question of that which represents our salvation, but rather of the capacity which each one possesses. Redeemed by the same price, the precious blood of Jesus, all the children of God are far from being on the same spiritual level, or of having the same aptitude for service. And the priest must intervene to appreciate every man's work: "as thou valuest it, who art the priest, so shall it be" (v. 12). We who so easily criticise what other believers do or don't do, let us remember that the One who judges is the Lord (1 Cor. 4:4-5).

People, animals or houses, all could be consecrated to the LORD. Indeed, we have nothing more precious to offer to the Lord than our own selves. This is what was done by the Macedonians of whom the apostle speaks: "And this they did . . . (they) first gave their own selves to the Lord", and all their service, spontaneous, abounding in joy, arose from this initial gift (2 Cor. 8:2-5).

Let us leave the Lord to appreciate and to esteem what others do! But let us not get pre-occupied in looking for the approbation of those around us; let us not expect more from men than was accorded to Him who was "priced by them" at only thirty pieces of silver (Zech. 11:12-13). Rather let us study to be presented as "approved unto God" (2 Tim. 2:15).

We have considered the priest and his function in this book of Leviticus of which we are now coming to the end of the study – a study sometimes rather arduous, but one which has allowed us to turn our attention to Jesus, our High Priest! And we have been able to recognise His involvement in every department of the life of His people. For salvation He has entered into the holy place by His own blood, having obtained eternal redemption. For daily walk He takes care to keep us free from all uncleanness. Finally for service He is, in our chapter, the One who appreciates everything at its true value! Alas! there are some Christians who are ready to receive salvation but afterwards prefer that the Lord should not concern Himself with their affairs. It will perhaps be necessary for these to pass through sad experiences, like those we read of in ch. 26, until their affections are aroused. May the Lord give us complete trust in His Person and in His work!

The teaching of Leviticus dealt with worship and fellowship. The book of Numbers resumes the story of the nation crossing the wilderness to speak to us of other aspects of the Christian life: walk and service. The LORD here proceeds to number ("Numbers") the tribes of Israel: soldiers, Levites, priests. Each one had to declare his descent (v. 18). Dear friends, every one of us must know in the very first instance if he is or is not a child of God. And he must be ready to confess it before others (Rom. 10:9). But take care! All were Israelites whose parents belonged to one of the twelve tribes, but to be a Christian it is not sufficient merely to have Christian parents. It is not even necessary that they should be so. You are a Christian when you believe personally on the Lord Jesus Christ. You then form a part of this heavenly people of whom God takes exact account, and thoroughly up-to-date, in His "register of births", or rather in His Book of Life. If today you come to Jesus, your name will be written down in it. And with joyful assurance you also will be able to declare your descent. For to "as many as received him, to them gave he power to become the sons of God" (John 1:12).

Twenty years is still today in some countries the age at which young people are called up for military service. Recognised as able to bear arms, the conscript has an obligation to his country. No sooner mobilised, he renounces his personality so as to submit to community service; he learns respect for his superiors, the meaning of discipline, of duty and of honour; he is trained in combat . . . (Luke 7:8). This "call to the colours" has surely a spiritual application for every young Christian. From the day of his conversion it is clear that "a babe in Christ" is straight away "able to go forth to war". God's family is composed of "little children", of "young men", and of "fathers" (1 John 2:13 . . .). And like every family in which there are children in various stages of growing up, God's family, although united by the same life and by identical rights, includes various levels of capacity and responsibility. But there must be growth (cf. Luke 2:40, 52). There comes a time when the little child ought to have become a young man in the spiritual sense, strong, with experience of overcoming the wicked one (1 John 2:14), a man of full age according to Hebrews 5:14. Have we reached this point? Or on the other hand have we made no progress since our conversion?

All the children of Israel registered in this chapter had crossed the Red Sea the previous year. They had been "baptised unto Moses in the cloud and in the sea"; they had shared in all the privileges pertaining to the people of the LORD: the manna, the water out of the rock (1 Cor. 10:2 . . .). But out of the six hundred odd thousand mentioned in v. 46, how many were to reach the promised land? Only two, in whom God could take pleasure because they had faith (cf. 1 Cor. 10:5 and Heb. 11:6). Amongst the multitudes of those who today bear the name of Christians only the Lord knows how many souls truly belong to Him (2 Tim. 2:19). Let us re-iterate, it is not baptism but faith in Jesus Christ which makes us members of the people of God.

The sons of Levi were not numbered amongst the men of war (v. 47). Strength and power do not enter into reckoning for the Lord's service. Notice however that the believer is today enrolled at the same time both among the soldiers and among the servants of the Sanctuary. He must be fitted like Timothy to "fight the good fight of faith" (1 Tim. 6:12) and at the same time, like the young Archippus, he must take heed to the ministry which he has received in the Lord (Col. 4:17).

Believers are not called upon to cross the "wilderness" on their own. In order to give them the realisation that they are a people, a family, the Lord gathers them around Himself. Let us picture the camp of Israel. The LORD is in the midst of it; the ark is there; the cloud of His glory rests on the tabernacle. Around it everyone has his assigned place. First the Levites, then, in an order where their own choice had no part, the twelve tribes camping by groups, three under one banner, at each of the four points of the compass. God is a God of order (1 Cor. 14:33). In His sovereign wisdom He has "set the members every one of them in the body, as it hath pleased him" (1 Cor. 12:18). He has fixed the place where He wants each of His own to be. May He help us to be found there! Many Christians have set up banners according to their own idea or to their convenience. The name of a man or a doctrine is for them like a flag, a rallying point which marks them out from others. God does not recognise such denominations, such banners deployed by man. He only recognises the Centre which He Himself has established: Jesus, "the true tabernacle", gathering together the children of God scattered abroad, the One who is called "the chiefest* among ten thousand" (Cant. 5:10).

*Note: The word translated "chiefest" in the A.V. has the real meaning of "lifted up as a banner" (JND note).

The LORD has set apart the sons of Levi to make them ministers of the Sanctuary. Put to the test on the occasion of the judgment which followed the golden calf; they were found faithful (Ex. 32: 26-29; Mal. 2:4-6), and so they are chosen for the service of Aaron and of the whole congregation (v. 7). This is a picture of the privilege that pertains to each Christian: to serve the Lord and to serve the Assembly, neither one without the other! Some of the words employed by the Holy Spirit in this Book cast light upon the nature of the commitment required in fulfilling the ministry of the sanctuary. They indicate the need for soldier-like qualities even here. The word 'charge' in vv. 7 and 8 suggests, in its root meaning, a sentry-go. Isaiah 21:18, "I am set in my ward whole nights". May the Lord grant us to be among those who know how to keep watch for and over the people of God. Also the word host, in the context of Num. 4:3 brings to mind the service of war and the movements of armies.

In v. 13, the LORD recalls when and how He hallowed to Himself these Levites. The night of the Passover (for us it corresponds to the cross) marked their separation (read 2 Cor. 5:15). But further, these servants are "wholly given" to Aaron and to his sons (v. 9). Is this not the way that our great High Priest designates His beloved disciples in praying to His Father? They are "those that thou gavest me" (John 17:9, 12, 24 . . .).

* Translator's note: The word in the French JND Bible translated "service" is translated in the Authorised Version as "host". The same word is translated as "service" in the A.V. in six other places (see Young's Analytical Concordance).

In the same way that no one had the right to choose the site for his tent, no Levite could freely decide which service he wished to undertake. What we have to do is not necessarily what interests us, what seems to us to match our capabilities, or what we can see immediately in front of us. It is what the Lord wills that we should do. "There are differences of administrations, but the same Lord", states 1 Corinthians 12:5. He is the true Chief over the chiefs with the oversight of them that keep the charge (v. 32) and He alone is in a position to decide the function of each individual in the communal programme. Imagine what would happen on a railway line if a signalman decided one day to switch jobs, or if a crossing keeper abandoned his level crossing. What a muddle, and what catastrophes would be the result!

However, whatever the activities of the Levites, each of the three families camped close to the tabernacle (vv. 23, 29, 35). We are reminded of those specialist workers in the time of David who "dwelt with the king for his work" (1 Chron. 4:23). "He who is nearest to Christ will be he who will serve Him best, and without this nearness one cannot serve Him" (J.N.D.).

In contrast to the other children of Israel, the Levites were numbered from the age of one month. Consider little Samuel, Jeremiah (Jer. 1:5), John the Baptist (Luke 1:15), Paul (Gal. 1:15). Their setting apart preceded their call to the service of the Lord at the appropriate time. Young Isaiah, as soon as he had heard the good news that "thine iniquity is taken away, and thy sin purged", was ready to respond spontaneously to the Lord's appeal, "Here am I; send me" (Isa. 6:7-8). From his vision on the road to Damascus, Paul learns from the Lord's mouth that he is appointed to be "a minister and a witness" (Acts 26:16). No redeemed person is his own property. If he has by grace turned to God from idols, it is like the Thessalonians, "to serve the living and true God . . . " (1 Thess. 1:9). The same teaching is derived from the end of our chapter. The Levites were substituted for the firstborn in Israel, that is to say for those whom divine grace had spared from death by virtue of the blood of the lamb. In other words, each redeemed one becomes a servant of the One who has saved him from death, and snatched him from the power of the world and its ruler. Are we not among the "firstborn" in the family of God through the abundance of the privileges we have received? May the Lord make us aware of His rights over our lives (2 Chron. 29:11).

Although different the one from the other, the functions of the Kohathites, the Gershonites and the Merarites were all in respect of the tabernacle. They had to take it down, to transport it and to re-erect it stage after stage through the wilderness. If there are "differences of administrations", all are in relation to Jesus, our Lord, and each believer has in fact the same duty: to present Christ whilst passing through this world and to show forth His various moral glories. In word and in work, the Lord's servants are responsible to maintain Christian teaching intact and alive.

In the course of their movements across the wilderness, most of the furnishings were hidden under the humble badger-skin, reminding us that believers have their treasure – Christ – "in earthen vessels . . . (2 Cor. 4:7). There was one exception: the ark, beneath its cloth all of blue, symbol of the heavenly character of the God-Man walking here on earth. The candlestick on a bar (or pole) was recognisable by all, figure of the clear witness rendered in the world by Him who is the Light of it. And the brazen altar, under its cloth of purple (v. 13), is a continual reminder to the redeemed, passing through the world, of the sufferings of Christ and of the glories that shall follow.

The respective assignments of the three families of the Levites can be compared to the principal forms of ministry in the assembly: prophets, pastors and teachers . . . (Eph. 4:11), the first presenting Christ in relation to wilderness needs (Kohathites), the second seeing to the collecting together of curtains and coverings, suggesting responsibility in the assembly for practical witness (Merarites), then the last, responsible for the framework, speaking of the foundations of the faith (Gershonites). Collaboration between the three families was indispensable to ensure that the building was complete. A Kohathite could be employed in carrying the ark, whilst a Merarite was perhaps only responsible for a bundle of cordage. But it is neither the importance nor the apparent nobility of the task which counts in the Lord's eyes. It is faithfulness (1 Cor. 4:2). Either with two talents or with five, the servant faithful over a little will rule over much (Matt. 25:21-23). Let us refrain from jealousy of another man's service, or on the other hand from under-valuing it. "Who art thou that judgest another man's servant?" (Rom. 14:4). Only the true Aaron is competent personally to assign "every one to his service and to his burden" (v. 19). And what security the Levite possessed! Guided by the High Priest, he knew what to do and how to do it.

The first numbering of the Levites in ch. 3 comprised all the males from the age of one month. This second census only takes account of men from thirty to fifty years of age. The Lord expects us to reserve the best years of our lives for Him. It is no longer a question of our physical age, but with spiritual maturity, the fruit of experience acquired little by little. To a young person who has been faithful in "that which is least", the Lord, when the time comes, will be able to entrust "much" (Luke 16:10).

8,580 Levites are thus recognised as of age to serve. As to the size and weight of the tabernacle, no one was to be overloaded; they could relieve one another. Why then is the Lord obliged sadly to state that, for His great harvest, "the labourers are few"? (Matt. 9:37). Alas! because many "put not their necks to the work of the LORD" (Neh. 3:5). What a humiliating expression and one which ought to speak to every one of us!

The numbering of the Levites is undertaken "every one according to his service, and according to his burden" (v. 49). The words charge and burden (vv. 28, 49) remind us that he who serves the Lord and His people cannot do so without feeling the weight of spiritual responsibility, or without having a burdened heart. (2 Cor. 11:28).

The camp of Israel had to be preserved from all impurity, and this for one fundamental reason: the LORD dwelt there (v. 3). The same motive is invoked by the apostle to call upon each child of God to keep himself from all defilement: his body is the temple of the Holy Spirit (1 Cor. 6:19). The man suffering from leprosy (representing sin) or from "a flux" (the inability to hold back the manifestations of the flesh) had to be put out of the camp until he was cured.

From v. 11 onwards the trial of jealousy is referred to. It suggests to each one of us careful and frequent examination of our affections. Has Christ remained their object? If we love the world, the Word applies to us the terrible epithet of "adulterers". Even if externally everything appears to be in order, we are become God's enemies; we have betrayed the Lord (James 4:4; 1 Corinthians 10:22). Yes, let us stand before Him, like this suspected woman before the priest, and let us allow the Word (the holy water) to penetrate our conscience, and to reveal our most secret feelings. "Search me, O God, and know my heart", prays the Psalmist, "try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting" (Ps. 139:23-24).

Aside from the Levites, any Israelite, man or woman belonging to the other tribes, could be consecrated to the LORD by taking the vow of a Nazarite. But in contrast with the sons of Levi, such consecration was individual and voluntary. The Nazarite was free not to make this vow, but once entered into, his liberty was at an end; his private and public life were subjected to strict obligations. So in an army, the volunteer is subjected to the same discipline as would be a conscript. The requirements of a Nazarite were three in number:
1. To abstain from all the products of the vine: symbol of the world's joys.
2. To allow his hair to grow: type of the setting aside of self which must characterise the disciple of Christ.
3. To avoid contact with death, the wages and proof of sin.

In principle each child of God bears this triple character. He is dead to the world, to self and to sin. But he can only have the strength to maintain this difficult standard, so contrary to our nature, if his Nazariteship, his being set apart for Christ, is the outcome of a joyful decision in his heart. Vv. 9-12 remind us how easy it is to lose our character of a Nazarite through loss of vigilance, and how hard it is to recover it.

Scripture mentions several Nazarites: Samson, Samuel, Amasiah (2 Chron. 17:16), John the Baptist. But the perfect example of a Nazarite was Jesus. Set apart for God before His birth, busy at twelve years old with His Father's business, His consecration to God was total even to the death of the cross. Having come into the world, He was "not of the world" and remained a stranger to its feasts and to its joys (John 7:8; John 17:14). He never allowed family circumstances to impede His ministry (Luke 8:20-21). His dependence was constant (John 5:19). He was beyond the reach of defilement (1 Peter 2:22). What a model this dear Saviour is for us, in His pathway of complete devotion! A difficult pathway, but one at the end of which there awaited Him that joy of which the fruit of the vine is the type, and which He will share with those who will have shared His shame down here (end of v. 20; Heb. 12:2; Matt. 26:29 and Matt. 25:21).

At the end of the term of his vow, the Nazarite offered all the sacrifices. To have taken our place here below with the perfect Nazarite truly allows us to feed on the various aspects of His work on the cross.

Vv. 22-27 crown the chapter by showing us that to set ourselves apart for the Lord is the sure way of blessing.

This long chapter is taken up with the offerings of the twelve princes. The first: six covered wagons and twelve oxen allocated to the Levites speak to us of the practical help we can bring to the Lord's servants to facilitate their ministry: hospitality, means of transport, etc. . . . These offerings made to the Levites "to every man according to his service" (v. 5), assure us that the Lord always provides the means for His own to accomplish the task He has entrusted to them. Then come the offerings for the dedication of the altar. To serve the brethren and help them in material things is not everything; chargers, bowls, spoons filled to the brim with that which speaks of the perfections and the excellent fragrance of Christ, correspond to the adoration of true worshippers. The various sacrifices also forming a part of it evoke the different aspects of the work of the cross. But why does God give such prominence to these offerings when all could be comprised in a single paragraph? Let us seize hold of this: He gives its full value to that which each one brings and leaves out nothing of all that is done for Him. Let us not then be afraid of repetition, and let us remember that the Father Himself never grows weary of the declaration of the glories of His well-beloved Son.

V. 89 gives us the secret of "Moses, the man of God" (Ps. 90). This is prayer. Consider him beneath the weight of his crushing responsibilities, harassed by the murmurings of the people, drawing aside in the darkness and the silence of the sanctuary to converse with God. He heard "the voice" and then it was that "he spake unto him". And think of Jesus who, when the evening was come or long before dawn, after the weariness of the past day, departed alone into a solitary place to pray (Mark 1:35; Mark 6:46).

Why is there fresh reference to the candlestick at the beginning of ch. 8, between the practical gifts of ch. 7 and the consecration of the Levites in the verses that follow? Is it not to show that the light tests and appreciates in equal measure both the gift and the person, not only the service but equally the one who accomplishes it? God knows the value of our devotion, of which this rite of consecration speaks. And we notice that the Levites were presented by Aaron as a *wave offering as if to allow this divine light to shine upon each one in succession, without leaving any in the darkness. If there were the smallest stain on their vestments, it would have been noticed at once. How important it is always to stand before God in order to serve Him. (e.g. 1 Kings 17:1).

*The word translated "offer" in v. 11 has the meaning of "wave", in the same way as the sheaf was "waved" in Lev. 23:11. Also see AV margin 8: 11.

Before being presented as a wave offering, the Levites were purified and sacrifices were offered for them. They were made to shave all their flesh (v. 7) and to wash their clothes. We have already met with these types in connection with the consecration of the priests and with the cleansing of the leper. They do not correspond to conversion, but to the work the Holy Spirit performs by means of the Word in order that believers remain pure. The razor is a type of the judgment we have to exercise over all that the flesh produces. For the servant, pride in particular grows quickly if the razor is not there to deal with its every appearance. Besides, when we have just washed, we do not like to put on dirty clothes. And, to serve the Lord, we need not only a good conscience, but equally an irreproachable practical testimony.

"After that" only, the Levite could do his duty (v. 22). Important lesson! Every trade requires a period of apprenticeship, of preparation. How much more so the Lord's service. Before hurriedly commencing a work for Christ, allow Him to achieve that which by His grace He wishes to accomplish in us.

A year has rolled by since the departure from Egypt, and the LORD communicates to Moses His instructions for the celebration of this great anniversary. Christendom celebrates each year the birth and the death of the Saviour, but afterwards many do not give these things a thought until the following year. The redeemed of the Lord have in contrast, the privilege of remembering together His sufferings and His death each first day of the week by partaking of the Supper which He has instituted.

In Israel, grace made provision for any who were ceremonially unclean or were on a journey. The Lord knows the circumstances of His own and meets these with His mercy, but He does not lower His own standard. Even in the second month, the feast had to be celebrated according to all the ordinances of the Passover (v. 12). Just as the confession of faults was necessary here (v. 7), the Word calls on the believer to judge himself, to examine himself, before taking part in the Lord's Supper (1 Cor. 11:28). Participation today is by no means, like it was in the time of the Passover, an obligation to be observed on pain of judgment (v. 13). The Lord's expressed wish has no less power over the heart of the redeemed because of this. Is it less serious for that reason to absent oneself on the pretext that it is not obligatory, when the Lord has said "Drink ye all of it?" (Matt. 26:27).

Israel had no decisions to take as to the stages of their wilderness journey. Each departure and each stop took place "at the commandment of the LORD". Was the cloud taken up? They must set out even if they had just arrived, and even if they were in a pleasant place. Did the cloud rest over the tabernacle? They must pitch their tents without going further. Could they perhaps do without this divine direction for one single day? Absolutely not! It was equally indispensable for a few as for many days, to pitch camp or to strike it, for night as for day. This is a clear type of the continuous dependence which becomes the redeemed of the Lord and which He Himself perfectly displayed.

When the LORD'S will was revealed, the priests' silver trumpets gave the signal for the various movements of the people. They sounded for assembly (vv. 3, 4), for going forward (vv. 5, 6), for going to war (v. 9) and for days of gladness (v. 10). These trumpets speak to us of the witness of God, rendered in the assembly of the saints, in their walk, in their conflicts, in their worship. In the midst of a hostile world, the charge is "Be not thou therefore ashamed of the testimony of our Lord" (2 Tim. 1:8).

When the cloud was taken up for setting out, the trumpets sounded, the people formed rank, the Levites took down the tabernacle, everyone took their marching positions. Then the trumpet sounded once more "an alarm" and the tribes marched off in the order of their banners.

Christians today are waiting for the signal for the great departure. The Lord will come with "the trump of God" to take away His Church (1 Thess. 4:16). But the Church cannot lose sight of those who will be left behind. By the Spirit she calls to the world, "Let him that is athirst come!" (Rev. 22:17). This is what Moses seems to say to Hobab, "Come and enjoy with us all the good that God has promised to do for His own". But why does he next ask him for help in directing the people across the wilderness? Let us not judge him too severely, we who so often prefer to take the advice of others than to trust the Lord's direction. As if to remind us who it is that leads His people, v. 33 shows the ark taking the head of the column to assure the people "a resting place". The three days' journey by which Christ on our account has passed through death opens a new way to a people raised with Him, journeying to their heavenly rest.

In their ingratitude the people grumble and the LORD punishes them. But the lesson was not sufficient. Covetousness, condemned by the tenth commandment of the law, springs to life in the heart of the "mixed multitude" (this motley collection of people that left Egypt with Israel — Exodus 12:38). Where are the things we used to eat in Egypt for nothing? The poor people forget the bricks, the straw, and how dearly the oppressor made them pay for the little he gave. These Egyptian dishes: leeks, onions, garlic, etc., have for the most part a strong flavour, arousing the appetite, but are not nourishing, sometimes indigestible. On what do the people of this world feed their minds? Magazines, novels, films . . . attractive to the flesh, but without profit to the soul, quite otherwise!

Israel at that moment remembers these items of food because the manna has lost for them its delicious flavour of wafers made with honey! (Ex. 16:31). It is no more than a cake made with oil (v. 8), at a later stage to be described as "this light bread" (Ex. 21:5). Dear friends, if we are tempted by the delicacies of this world, let each of us ask himself the question, "Is it not because the Word has become tasteless to me?" The Lord Jesus has promised, "He that cometh to me shall never hunger" (John 6:35).

And here we find Moses discouraged! He blames the LORD for the burden of all this people (v. 11), he who, at the end of the preceding chapter has been speaking triumphantly of "the many thousands of Israel". Of course Moses could not bear the responsibility of this people "alone", but actually he was not alone! The LORD Himself carried Israel "on eagles' wings" (Ex. 19:4) and as in a father's arms (Deut. 1:31).

Psalm 106 recalls this sad episode, "They soon forgat his works; they . . . lusted exceedingly in the wilderness . . . And he gave them their request, but sent leanness into their soul" (vv. 13-15). Here we find a very serious truth. When we insist on getting our hands on something that God has no intention of giving us, it may happen that He finally allows us to have it but with disastrous consequences. For the people these are described in vv. 19, 20 and 33. The word translated "leanness" literally means a progressive wasting away. For our souls to waste away is surely much worse than an illness. May God keep us from these lusts "which war against the soul" (1 Peter 2: 11), whilst teaching us to be satisfied with what He gives us . . . and as to what He withholds.

At his request, Moses is relieved of a part of his responsibilities in favour of seventy elders. Right from the fourth chapter of Exodus, Aaron had been appointed "to be his spokesman to the people". It is humbling to think that our lack of faith often obliges the Lord to have a part of our work undertaken by others.

The elders are assembled at the tabernacle where the Spirit comes upon them. We then learn that two of these men, Eldad and Medad, have stayed in the camp and are prophesying there. Joshua would like to prevent them (cf. Luke 9:49), but for Moses it is good news. Paul himself also rejoiced wholeheartedly that the Gospel was preached, even "of envy and strife" (Phil. 1:15-18). If God has shown us the way of separation "outside the camp, bearing his reproach", let us refrain from judging in an attitude of superiority those believers who, perhaps more godly and devoted than we are, have not understood this separation. All we possess or know, it is to the pure grace of God that we owe it.

We can imagine what would happen to the mass of dead quails under the desert sun! Galatians 6:8 warns that "he that soweth to his flesh shall of the flesh reap corruption".

"The tongue", says James, "is an unruly evil, full of deadly poison" (James 3:6 . . .). Once again we notice its ravages. Not here in the form of grumblings among the "mixed multitude" (ch. 11), but of criticisms and slanders which defile the most honourable of the family of the leaders of the people: Aaron the High Priest and Miriam the prophetess. Their malicious words had perhaps been whispered "in the ear" in the greatest secrecy (Luke 12:3). But . . . "the LORD heard it" (v. 2; Num. 11:1). Let us never forget that our most confidential remarks have One who hears them in heaven. Moses says nothing. Every time a challenge to the LORD'S rights is involved, his anger flares up righteously, but for his own defence his extreme meekness is demonstrated by his silence. Thus it is God who takes up the defence of His servant. He summons the three concerned into the tabernacle, then calls on the two guilty ones to step forward. The gravity of the punishment reveals that of the sin committed. Miriam is smitten with leprosy. For the first time Moses opens his mouth to plead for his unfortunate sister that she should be healed.

May the Lord preserve us from "envies, and all evil speakings"! (1 Peter 2:1).

The people are getting near the promised land. Moses sends out twelve men as scouts, their mission to explore the country and to bring back both information and some of its fruits. Forty days are necessary for this reconnaissance. The spies go up to Hebron, a place with which we are already familiar; it is there that Abraham bought the cave of Machpelah for a tomb. They bring back a bunch of grapes so heavy that it needs two men to carry it.

For us the promised land is heaven. Like the people, we are still in the wilderness, type of this world. We have not seen the inheritance into which God is going to bring us. But there is One who knows it and can speak to us of it; this is the Holy Spirit, who occupies us with heavenly things. Just as the grapes of Eshcol brought proof positive of the richness of the country, the Spirit gives us an earnest, that is to say a foretaste of the joys of heaven. He makes us know the things of God (1 Cor. 2:12). He receives what is Christ's and shows it to us (John 16:14). Although we are still in a world which morally is a desert to our souls, we can already be occupied with the One whom having not seen, we love (1 Peter 1:8).

Twelve scouts had set out: one for each tribe. Initially there was no distinction between them. But the forty days' journey put the men to the test (the number 40 in the Bible always speaks of testing). And on their return each one shows what was in his heart. The result? Ten are unbelieving; two only, Joshua and Caleb, have confidence in God. Faith knows the Lord and assesses circumstances from His viewpoint; unbelief on the other hand measures them by human dimensions and is checked by visible obstacles. The giants, sons of Anak, were not imaginary, neither were the high walls. But the men's fault was to take account of their own limitations and to be taken up with what their enemies thought of them (v. 33). They should have looked to the LORD. Joshua and Caleb are not ashamed to declare their faith before everybody. They value the prize of the promised inheritance and urge their brethren to take possession of it. Is this not a fine example! Let us be found among those who recommend "the land" rather than among those who discourage souls from following Jesus!

Not to agree with others is always difficult and sometimes dangerous. The two men avoid being stoned by the people (v. 10), but they have God on their side.

"This people has provoked me", declares the LORD (see vv. 11 and 23). In disparaging the "exceeding good land" (v. 7; cf. Ps. 106:24), it is God in reality who is the object of their provocation and of their ingratitude. How then can we describe the attitude of so many people who despise a gift which is no less than heaven, and whose giver is God Himself?

Moses intervenes again, as in the episode of the golden calf. In no way does he allow himself to be tempted by the offer which would make of him a new leader of a race (v. 12; Ex. 32:10). Putting forward an irrefutable argument, he reminds the LORD that the greatness of His name is at stake in the sight of the nations. Then, giving full value to what he has learnt to know of Him and quoting His own words (Ex. 34:6-7), he reminds Him that He is longsuffering and abundant in goodness and truth. He suggests that this is precisely an opportunity for Him to forgive iniquity and transgression. Where no fault exists there is no place for pardon. But the sin of man, mine and yours, has provided God with an opportunity to display His grace. Children of God, we also know this God who forgives. He is our Father. And beside Him we have an Advocate full of love: Jesus our Saviour (1 John 2:1).

In the middle of this sad episode, what a consolation it is to be able to consider Joshua and Caleb. They have "another spirit" with them (v. 24). Furthermore they do not lose their reward. Alone amongst all their generation they enter into the land. Until then they have to share the lot of the guilty nation: to wander for forty years across the barren wilderness. But during this long pilgrimage, they are continually encouraged by the memory of the land they have already visited, this country of Canaan whose fruit they have already tasted.

Moses announces the distressing news. How do the people react? When Caleb urged them to go up boldly and to take possession of the land, they wanted to return to Egypt or spoke of perishing in the wilderness (Num. 13:31; Num. 14:2). Now that God's judgment makes them retrace their steps towards the Red Sea, and that He announces that they will die in the wilderness, they wish to sidestep the punishment and reply: "Lo, we be here, and will go up . . . " (v. 40). The heart of man is never in agreement with God, in particular when it is a matter of recognising faults committed, of submitting to discipline and of humbly accepting the consequences of one's sins. Notwithstanding that Moses says to them, "Do not go up", they persist and suffer a cruel defeat.

After the tragic scenes of Num. 14, it would be reasonable to think that the people's unbelief and rebellion had taken away all their rights to the land of Canaan. This is why God comes to speak immediately afterwards of the land of promise, by which He shows that nothing will dissuade Him from accomplishing His purposes of grace. At the same time He makes mention in ch. 15 of the different sacrifices: burnt offering (v. 3), peace offering (v. 8), sin offering (v. 24), with the meat offerings and drink offerings, as if to remind them that He has the resources to deal with the worst crimes, or rather one single resource which is, in its multiple aspects, the work of His Beloved. From this there arises, however sad the people's condition may be, "a sweet savour unto the LORD" (an expression repeated five times). The work of Christ presented figuratively in its many varied aspects is also displayed as being for the benefit of the greatest number of people. The law for the stranger was identical to that for the Israelite by birth; he was allowed to offer the same sacrifices and the same drink offerings, prefiguring a grace reaching out beyond Israel, a gospel preached to every creature under heaven (Col. 1:23).

Vv. 17-21 deal with the firstfruits and remind us that the Lord always has the first claim upon everything we possess (Matt. 6:33).

The Word which discerns the thoughts and intents of the heart carefully draws the distinction between sins "of negligence" (v. 22), resulting from ignorance or neglect, and sins "of presumption" (v. 30), committed wilfully in defiance of the divine will. No provision was made for the latter, as is shown by the example of the punishment of the man who had no respect for the Sabbath (vv. 32-36). "Who can understand his errors? Cleanse thou me from secret faults", prays the psalmist. But he adds, aware of his weakness, "Keep back thy servant also from presumptuous sins; let them not have dominion over me . . . " (Ps. 19:12-13).

With regard to evil, the Israelite had a further preventive measure: this fringe, attached to his robe by a riband of blue, a reminder that he is bound to the LORD, and a permanent warning not to soil his garment. What a fine symbol for us believers of our heavenly character which we should never lose sight of! Let us thus be preserved from sin in our walk and also from seeking after our own heart and our own eyes (v. 39). "Seek those things which are above, . . . Set your affection on things above . . . ", enjoins Colossians 3:1-2.

To this sad story of the people in the wilderness is now added an ominous page. The Epistle of Jude gives it this title, "the gainsaying of Core" (Jude 11). This incident shows just how far we can be led by the pride of which ch. 15 speaks: a veritable revolt against God. Korah was a Levite of the family of Kohath. Not satisfied with his noble service, he set his heart on the priesthood which the LORD had entrusted to Aaron and to his family. To accomplish the service of the tabernacle, "to stand before the congregation to minister unto them" (v. 9) is not enough for Korah and for his accomplices; they want to go higher. Alas! some Christians are equally discontented with the service the Lord has allocated to them. They want to have importance, to set themselves above others — total contrast with the One who "came not to be ministered unto, but to minister . . . "! (read Mark 10:45).

As for Dathan and Abiram, they dare to apply to Egypt the expression designating the land of Canaan: "a land that floweth with milk and honey" (v. 13). And Moses's "rule" is to them intolerable (v. 13). These men represent civil rebellion, whereas Korah personifies religious apostasy.

Korah exalted himself in his own eyes (v. 1) But it is written, "whosoever exalteth himself shall be abased" (Luke 14:11). The Proverbs confirm this truth, so often proved right in human history: "Pride goeth before destruction . . . (Prov. 16:18). The rebels do not have long to wait for this result. What a frightening spectacle! The earth opens under their feet; they are swallowed up alive with all that belongs to them. Moses had taken care to give warning: "Depart, I pray you, from the tents of these wicked men" (v. 26), and this is evidently what the sons of Korah did. They knew they should take God's side rather than that of their father, recognising in the latter a wicked man. Indeed, Num. 26:11 teaches us, ". . . the children of Korah died not". We shall come across them later on as singers and composers of psalms. Amongst these, Psalm 84 contains a brief resume of their story: "I had rather be a doorkeeper in the house of my God than to dwell in the tents of wickedness" (v. 10 — the sons of Korah are also doorkeepers of the temple).

Children of a guilty race, we are spared, if we have believed, from a judgment still more terrible. How great is the grace of God!

It is not only "against Moses and against Aaron", nor yet "against the LORD" (vv. 3, 11), that Korah and his men have sinned. It is also "against their own souls" (v. 38). Thus it is with all unbelievers: they will be for ever their own victims. A sudden punishment has just come upon the ringleaders, and God sees to it that this should not be forgotten; it is as it were displayed upon the altar (v. 38). This notwithstanding, on the following day the entire nation gathers together and demonstrates against its two leaders. At the outset there had been one man at the head: Korah, with Dathan and Abiram. Then two hundred and fifty men joined them. Now it is the whole congregation that rises up (v. 41). How fickle the human heart is! We have already seen that ten spies are enough to side-track all the people (Num. 13). That is why Galatians 6:7 gives us this warning: "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap".

The plague is about to begin. As in v. 4 Moses falls on his face with Aaron. Afterwards the latter does not lose a moment. He who has been envied, insulted, unjustly accused, makes atonement for the people with the one acceptable censer. Beautiful figure of Christ, once again, as the supreme Intercessor!

By consuming the two hundred and fifty rebels, the LORD has shown whom He had marked out to exercise the priesthood. Aaron alone has been accepted with his censer. Another test, this time speaking of life, is to confirm the divine selection. From among the twelve rods brought by the princes, one only, that of Aaron, gives an extraordinary proof of vitality: in one night, it produces buds, blossom and fruit. Admirable picture of the resurrection of Christ, "assurance unto all men" of the glory of Jesus and of the efficacy of His work! (Acts 17:31). Many imposters have claimed to have a divine mission. But they are dead and not one has ever risen again. Christ is the only man to have passed through death in "the power of an endless life" (Heb. 7:16), and He now exercises on high His holy priesthood on the behalf of His own. More than that: the fruit produced in each one of those who belong to Him constitutes at present – we could say out of season – the visible witness of a Saviour who is living although still hidden from view.

Aaron's rod is afterwards placed in the ark (v. 10; Hebrews 9:4), so as to remind us while crossing the wilderness that the source of life is found in Christ alone.

By the rod that budded, the LORD has now confirmed the dignity of the family of Aaron. This is the reason why ch. 18 speaks once more of the priesthood and delineates its privileges. The first: the sons of Levi are adjoined (this is what the name Levi means) to the priests. They are given to them as a gift for the LORD (v. 6): type of the ministry of the Word which instructs the worshipper. The second of these gifts is the service itself (v. 7). So far from being deserved by the one who exercises it, all service is a grace that God confers on us. Let us realise that we are unprofitable servants (Luke 17:10). If the Lord deigns to make use of us, it is not because He has need of us, but because He wants to grant us the joy of working for Him. Finally vv. 8-19 enumerate the various gifts corresponding to the "hallowed things" brought by the children of Israel. Once again these are the different offerings, types of Christ, which we are called to feed upon and to enjoy. Here are "all the best" and at the same time "the firstfruits" (v. 12), reminding us of God's intention and the apostle's wish "that in all things he (Christ) might have the pre-eminence" (Col. 1:18).

The LORD adds to all the gifts He has just given to Aaron and to his family the most excellent of all (vv. 1-19): He gives Himself to be shared by all His own. "I am thy part and thine inheritance", He says in v. 20. "The LORD is the portion of mine inheritance and of my cup" — "God is . . . my portion for ever", reply David and Asaph respectively (Ps. 16:5 and Ps. 73:26). Is not the choicest gift God has given us His own Son? And if Christ is our lot, what more can we wish for whilst still on earth? May we realise with the Levites that we have no other inheritance, no other real possession down here. On the other hand we have everything in Heaven since we have Jesus there.

The Israelite was required to pay a tithe on his income for the service of the sanctuary (Lev. 27:30). These tithes made provision for the needs of the Levites who had neither threshing-floor nor winepress (v. 30), nor land to grow crops. But they were not thereby deprived of having their share of goods. In their turn the Levites gave a tithe of all they received.

We can happily sum up ch. 18 by the grand statement in the New Testament: "All are yours, and ye are Christ's; and Christ is God's" (1 Cor. 3:22-23).

The sacrifice of the red heifer occupies a special place, in the middle of the book of the wilderness, simply because it is only visualised in type as for the needs of the wilderness. Like the other sacrifices, this one represents certain aspects of the person and work of Christ. This red heifer, without spot and in which was no blemish, and upon which no yoke ever came calls to mind Him who was the spotless Victim who did not know the terrible yoke of sin like we do.

When the victim had been slain outside the camp, its blood was sprinkled before the tabernacle. Then it was totally burnt. The fat was not offered to the LORD, and the priest did not eat any part of it. On the contrary the ashes were gathered up, and an abundant supply of water of purification was thereby procured, sufficient to wash away all the defilement of all the Israelites, all through their wilderness journey. This sacrifice does not correspond any more than those of Leviticus 4 to the needs of the unconverted, but to those of believers when they have failed. The work of Jesus, performed once, is a resource sufficient to cleanse from their sins and to maintain in communion His redeemed ones who are exposed to defilement. The Holy Spirit applies by the Word (the water) the remembrance of Christ's sufferings (the ashes) to the heart and conscience of the believer who has fallen into defilement.

The virtue of the water which contained the ashes of the heifer matched the many instances in which defilement took place during the wilderness journey. To touch a dead body or a human bone corresponds for us to contact with the corruption and violence of this world. The flesh can show itself in the family (the tent: v. 14), so then give special attention to your children, these "open vessels" so easily offended! (v. 15; Luke 17:2). It can appear outside, in our work (in the open fields: v. 16). A little deception, a slander, a foolish word or an unseemly joke (Eph. 5:4); each of us can make his own list of these "little bones", fleshly manifestations we often pass over without paying any attention to them. Yes! the believer is defiled by these shortcomings. They don't seem very important to those who do not know Jesus, but we who love Him should take them seriously; we remember that it was to atone for things like these that He had to suffer and die. Each time we have to renew what corresponds to this process of purification – judgment of ourselves in the light of the Word of God, and fresh realisation of the efficacy of the work of Christ.

No water! The grumbling begins again. The people gather themselves together and chide as they did at Meribah (Ex. 17). Have they made no progress since they began the wilderness journey, in spite of their rich experiences of the love of God? "And why . . . and wherefore . . .?" (vv. 4 and 5). No water! Yet the rock is always there. The LORD is obliged to remind even Moses of it. Only it is not the repetition of "why?" which can make the water flow. One must speak to this rock. Lovely type of prayer, do you not think? God could give us all that is necessary without ever waiting for us to need it; but He wants us to ask Him for it, to remind us that we depend on Him. Moses here makes a distressing mistake. Instead of speaking to the rock, he strikes it impatiently and hastily. Outwardly not a very important gesture, but in reality of grave significance! Just as the rock had been smitten once at Horeb and should never have been so again, so Christ has received once for all at the cross the blows of divine judgment. Henceforth He has no more to suffer and to die. His work is sufficient to give to His own living water in abundance all along the wilderness way. But we have to speak to Him . . . do we?

A glance at the map shows that to pass from the wilderness to the Jordan valley going round the Dead Sea, you have to cross Seir, Edom's country. Remembering their relationship to this nation (Esau, the ancestor of Edom, was Jacob's brother), Israel asks them for permission to pass through. But Edom replies by a refusal accompanied by threats. What hardness of heart! That their brethren are at that moment exhausted (v. 14) leaves them unmoved. Self-interest, the fear of being inconvenienced, override all other sentiments. Edom with its king represents the world and its ruler which would like to prevent the children of God from reaching heaven, their home.

This request on the part of Israel is beautiful! It bears witness to their former condition, and to what God has done for them. Next it states that they have need of nothing; they will pass through on foot merely, without being indebted to anyone. Neither the fields, nor the vines (for us life's business and the world's joys), nor the wells of Edom, since the rock has been found again, none of these has any attraction for a people on their way to their homeland.

Just as the LORD had announced in v. 12, Aaron dies before the entry into Canaan, and the succession passes to his son Eleazar.

The victory at Hormah is obtained forty years after the defeat at the same place (Num. 14:45). Alas! so soon afterwards, discouragement comes on the scene: "there is no bread, neither is there any water" (v. 5). There is no shortage of manna, but it is despised. The rock has been struck, but they forget to speak to it. Type of what happens when we neglect the Word and prayer! To lose sight of these resources is to sink down into discouragement and complaints; it is to expose ourselves to Satan's attacks. The bite of the serpents leads Israel to feel and to confess their sins. Then Moses intercedes – once again – and the LORD prescribes a remedy: this serpent of brass put on a pole. One single look upon it brings the cure. The Lord Jesus in His interview with Nicodemus explains the spiritual import of this wilderness incident. The brazen serpent lifted up by Moses is Himself, the Son of Man lifted up on the cross; it is Christ "made . . . sin for us" (2 Cor. 5:21), made like even to the power of evil in order to bear its judgment. Such is the extent of the love of God for the world! (John 3:14-16). Dear reader, have you directed the look of faith upon the Saviour lifted up on the cross? Have you got eternal life?

At the LORD's command, the people gather around the well (Beer). Princes and nobles dug in the ground, and water gushed out from deep springs for the refreshment of all – type of the treasures of the Word brought to light by servants of God for our enrichment. Princes engaged in fruitful work (those who labour among you are those who are over you in the Lord, according to 1 Thess. 5:12), these are "nobles of the people" (v. 18); so the Bereans – "more noble than those in Thessalonica" (Acts 17:11) – applied themselves to the study of the Scriptures by the direction of "the Lawgiver", that is to say Christ. Sometimes one admires and envies nobility; well, this is the nobility the Bible recognises and sets before us, for each child of God is bidden to search the Scriptures (John 5:39). Spiritual refreshment enjoyed around the well rejoiced the people's heart. "Is any merry, let him sing psalms" (James 5:13). And Israel sings. Since the Red Sea, forty years ago, we have not seen them doing so (apart from the profane songs and dances around the golden calf). Now murmuring at last gave place to praise.

With joy Israel also found strength (Neh. 8:10). They exercise it in fighting their first battles against Sihon and Og and in gaining splendid victories.

We now leave Israel for a few days to find out what is happening to their enemies. Filled with fear, Moab, with their king Balak, saw Israel coming up from the wilderness, covering the country and taking up a position right in front of them. They tremble for their harvest in danger of being plundered "as the ox licketh up the grass . . . ". Let Moab be reassured! When the manna, the Bread of life, is appreciated by God's people, they wish for nothing that the world possesses. In order to conquer Israel, Balak thinks to make use of supernatural methods. He calls to his help the diviner Balaam whose reputation he knows. This man personifies throughout scripture an accommodating clergy, hiring themselves out for reward (Deut. 23:4; Jude 11). Balaam is torn between his desire to earn the riches and honours promised by Balak's emissaries and the consciousness that he is unable to go beyond the sovereign will of God. Visited by Him, Balaam hears this categorical and incontrovertible declaration: "Thou shalt not go . . . thou shalt not curse the people for they are blessed"! In the hope of persuading the LORD to revoke His declaration, the faithless prophet forgets that God does not change (cf. Num. 23:19). So that, when the second deputation arrives, he is allowed to go where his greedy heart sends him.

And so Balaam saddled his ass and set out with a light heart, making an advance calculation of his reward of iniquity. But in the LORD'S eyes, his way is perverse (v. 32), which indicates that it leads to perdition. Balaam pretends to obey God whilst he is in reality "drawn away of his own lust" (James 1:14). The LORD wants to make him understand it and speaks to him in a miraculous fashion by the mouth of his ass. No effect! Then the angel reveals himself to him and warns him (read 2 Peter 2:15-16). More foolish and more blind than his ass, Balaam persists and the LORD allows him to go on . . . Does it not happen that in order to stop us, God stands in the way of our own will? He sets up obstacles that speak on His behalf, if we know how to listen. There are many occasions when we should ask ourselves if the Lord may not be standing in the way of a project of which He disapproves!

The New Testament mentions "the way of Balaam", then his "error" (Jude 1), and lastly his "doctrine" (Rev. 2:14). To act of one's own will always leads one further astray.

Balak and Balaam now met for their nefarious work. Together these two confederates are a type of the wicked king called "the Beast", and of the false prophet or Antichrist, who in the times foretold in the Revelation, will be driven by Satan against Israel and against God.

Balaam, who has already succeeded in going where he wished, would now like to persuade God to say what he wished Him to say. But in spite of himself, to Balak's great wrath, his four pompous discourses are transformed into glorious benedictions. Such also is the final effect of Satan's present accusations against the Lord's redeemed ones (Rev. 12:10). As the story of Job teaches us, God allows such attacks to turn to the good of His own. And notice that everything happens on the mountain without the knowledge of the people in the plain; they are just as ignorant of the enemy's intentions as of the way in which God foils them.

"The people shall dwell alone" (v. 9); this is the primary character of Israel, to be a people separated for God. So it is of the true Church and of each believer. The Christian is morally separated from a world under judgment. He is set apart for the Lord. "Let my last end be like his!" wishes Balaam in conclusion (v. 10). But to "die the death of the righteous", one must have lived their life. But Balaam like many others is a double-minded man, trying to serve two masters. He professes to fear the LORD, offers the perfect number of sacrifices, all the while only listening to the desires of his own heart.

"Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth?" (Rom. 8:33-34). As though He is laughing at the accuser, the LORD charges him to proclaim from the top of the mountain that He "hath not beheld iniquity in Jacob, neither . . . seen perverseness in Israel". In reading this v. 21, one cannot help wondering: How can God affirm what is so obviously contradicted by the facts? Has He forgotten the grumbles, the lusting, the idolatry, the rebellion? V. 23 gives us the answer: "according to this time it shall be said of Jacob and of Israel, What hath God wrought!" While the people were piling up faults in the wilderness, the LORD was accomplishing the work necessary to make them fit to enter the land. He had made provision for all the sins of His own in giving the sacrifices, the priesthood, the serpent of brass, all of them types of the work of Christ. So that, if God speaks in this way, it is not because He indulgently passes over evil, but in contemplating His people, He sees His work. He has constantly before His eyes the work of His Son, and would not be faithful and just towards this perfect Saviour if He still imputed the least fault to those whom He has washed in His blood (1 John 1:9).

To utter his third prophecy, Balaam dispenses with the former enchantments (v. 1). A man given over to spiritism, a habitual instrument of demons, he is constrained to utter the oracles that God puts into his mouth. And the more Balaam persists, the more the people will be blessed. V. 5 declares not only the absence of iniquity in Jacob (grace), but also the admirable beauty of the tents of Israel (glory). In the midst of these tents rose up that of the LORD Himself, the abode of His glory, so that all the camp was made partaker of that glory.

The Church is still in the wilderness, but God already considers her in the light of her glorious relation with His beloved Son. She is the Bride of Christ, clothed in His eyes in all the perfections of her divine Bridegroom. God calls upon us to regard the Assembly, as well as each brother and sister individually, from "the top of the rocks" (Num. 23:9), that is to say in the same way as He Himself views them from heaven. Then we shall have quite a different view of them. We shall see the shining beauty of the robe of righteousness with which the Lord has reclothed His own. We shall notice in them the reflection of the glories of Jesus. And if there are some sad features we cannot avoid noticing also, this will give us a fresh opportunity to admire the extent of divine pardon.

This last prophecy of Balaam the diviner begins in fact by an oracle about himself. What a great responsibility he bears! He hears the words of God; he knows the knowledge of the Most High; he sees the vision of the Almighty! In spite of these inestimable privileges, he comes to grief. Many so-called Christians will say, "Lord, Lord, have we not prophesied in thy name . . .?" (Matt. 7:22). But they will share Balaam's fate because the knowledge of scriptural truths will not have had any effect on their consciences. To have one's eyes open to see Jesus, but "not now" and "not nigh" (v. 17), what an appalling future! It is the lot of the rich man in the parable, who, being in torment, contemplates the happiness of the elect (Luke 16). "Every eye shall see him" (Rev. 1:7), but not under the same conditions. When and how will you see the Lord?

Before Balaam unfolds a whole prophetic panorama. A brilliant star shines forth: Christ, the King of glory. His appearing will correspond to the judgment of the nations bordering the land of Israel: in the first place Moab itself. Jesus is this splendid Morning Star, announcing the dawn of day (Rev. 2:28; Rev. 22:16). Still unseen by the world, it has already risen in the hearts of the redeemed (2 Peter 1:19).

We must refer to 31:16 to understand what happens next. In Balaam's mind, having seen that the much desired reward has escaped him, a diabolical idea has germinated. He had himself declared that God did not see any iniquity or perverseness in Israel (Num. 23:21). Let us change all that, said he to himself, by inducing these people to sin. As a result of this, the LORD will be obliged to curse them. Are they a nation that is to dwell alone? (Num. 23:9). Let us incite them to mix with other nations. And Balaam taught Balak "to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication" (Rev. 2:14). From this dark scheming results the sad and humiliating affair of Baal-Peor. This goes to show that the invitations of the world are more to be feared than its curses! The people fall into the trap set by Moab and their ally Midian. It takes the zeal of Phinehas to turn away the LORD'S wrath and to stay the plague. His attitude at once receives its reward and we learn how pleasing to the Lord is a young man or a young woman who, surrounded by generally dissolute moral standards, has maintained a pure life, and has known how to stand his ground courageously for Him.

Forty years have rolled by since the numbering of chapter 1. The LORD calls for a recount of "the sum of all the congregation of the children of Israel". A comparison between the two censuses, at the beginning and at the end of the wilderness, brings to light the disastrous and irremediable consequences of the faults that have been committed. The tribe of Simeon, more guilty than the others in the affair of Baal-Peor, has been decimated (v. 14; cf. Num. 1:23). This results in a proportional reduction of their inheritance in Canaan since, according to the LORD's instructions to Moses, " . . . to few thou shalt give the less inheritance" (v. 54). This truth speaks to us all: a faltering walk results in eternal loss for the Christian and can deprive him of his "crown" (Rev. 3:11). From Reuben through to Naphtali the numbering is done in the same order as the first time, according to the standards of the tribes (Num. 2). That the sum total is almost identical (v. 51; Num. 1:46) demonstrates the power of the grace of God who has taken charge of this immense army of six hundred thousand men, without counting women and children, during forty years across the wilderness. God's resources have never proved inadequate for the needs of His people and He will also take care of each one of us until our last day here on earth.

We noticed yesterday that the men only were to be counted. There are however certain women to whom a whole paragraph is devoted here, and further on an entire chapter. What was so remarkable about them, these five daughters of Zelophehad, that so much should be said about them? They might be considered rather bold to dare to present themselves before Moses, Eleazar, the princes and all the congregation, to claim a share in the inheritance. Are not these some more murmurings such as we have already so often heard arising amongst the people? Certainly not! The murmurings expressed regret at what was being left behind in Egypt, whilst what these women are asking for is dictated by their eagerness for what lies ahead: the land of promise. This is why the LORD Himself heartily approves them. In reply to Moses who "brought their cause" before Him, He declares, "The daughters of Zelophehad speak right". What an example they give to those of us who have had Christian parents! Let us ask if the inheritance of our fathers: that which preceding generations have been fervently waiting for, possesses the same attraction and the same value to our hearts.

The LORD now talks with His servant Moses about the end of his career. Because of his mistake at the waters of Meribah, he will not be permitted to bring the people into the land. What at once troubles the man of God is that Israel could find themselves without a leader. Instead of thinking of himself, he intercedes yet again for the people, asking that they should not be like sheep without a shepherd (v. 17). The same thought occupied the heart of the Lord Jesus. Consider Him in Matthew 9:36 "moved with compassion" towards the multitude "because they fainted, and were scattered abroad, as sheep having no shepherd". Moreover, was He not in their midst, the Good Shepherd Himself? But they did not want Him.

In reply to Moses' request, the LORD designates Joshua, "a man in whom is the spirit". Inside the tabernacle, this man has learnt from his youth to know the LORD (Ex. 33:11). Afterwards he faithfully fulfilled a mission of trust: the exploration of the land. Finally, as Moses before him, Joshua has been trained for forty years in the wilderness school, the long school of patience. Only then does God call him for the service He has reserved for him: to lead the people into Canaan.

In these ch. 28 and 29, the sacrifices are not listed according to their significance, but in relation to the occasions on which they should be presented. Let us pay attention, dear children of God, to make of every circumstance an opportunity for giving thanks (1 Thess. 5:18).

Ch. 29 deals with the offerings of the seventh month and, from v. 12 onwards, we notice from day to day a diminution in the number of bulls to be offered. That suggests those periods in our life during which the person of Jesus can, if we are not watchful, little by little lose His value for our souls. Prophetically, this ch. 29 will be fulfilled during the millennial reign. Many shall only submit by constraint (Ps. 18:44 – margin) so that a general decline in the appreciation of the glories of Christ will culminate in the final revolt of Gog and Magog (Rev. 20:7. . .).

Notice the contrast between the place occupied by the burnt offering (thirteen bulls, fourteen lambs . . .) and that of the sin offering: only one goat. The emphasis is in effect placed upon the full and continuous satisfaction which God finds in Christ: He is His offering, His bread, a sweet savour unto Him (Num. 28:2).

After the obligatory sacrifices of ch. 28 and 29, we find here the vows by which a man bound himself spontaneously toward the LORD. When a man made a vow, he was absolutely committed to fulfil it. This was called paying one's vows (Ps. 22: 25 and Ps. 116: 14, 18). A woman was not in the same way responsible if she lived with her father or with her husband. These had the right to disallow the vow of which they disapproved.

This chapter reminds us of the presumption with which Israel placed themselves under the law, undertaking to do all that God had said. "Better is it that thou shouldest not vow, than that thou shouldest vow and not pay" (Ecc. 5:5). In a general way, how important it is that all we decide can be ratified in heaven, approved by the Lord. James teaches us to attach this condition to all our projects: "If the Lord will, we shall live and this do, or that" (James 4:15). And as for the vows mentioned in our v. 3, the same writer enjoins; "swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay" (James 5:12; see also Matt. 5:33-37).

At the instigation of Balaam, the women of Moab and of Midian lured Israel to worship their idols. The hour of judgment has struck. Vengeance upon the Midianites is pitiless: the nation is almost completely annihilated – a type for us of the urgency with which we are called upon to "pluck out" and to "cast from us" all the things that cause to offend (read Matt. 5:27-30). If we feel, for example, that a particular association presents a danger to our soul, let us not hesitate to break it, whatever anyone may think about it.

Vv. 25-54 suggest the happy results we can obtain by "exterminating" whatever is a snare to our souls. Far from our becoming impoverished (there lacked not one man of them – v. 49), it yields a great spiritual booty, to the profit of the whole congregation (v. 27), and of which God has His part by way of gratitude and thanksgiving.

Balaam, too, is slain with the sword (v. 8). He has not known "the death of the righteous" (Num. 23:10), and he has not long enjoyed the reward in exchange for which he had sold his soul. Such is the end of a perverse way, a way that leads to perdition. "For what is a man profited, if he shall gain the whole world, and lose his own soul?" (Matt. 16:26).

Arrived at the frontier of Canaan, the sons of Reuben and of Gad present themselves before Moses and before the princes with a sad request: " . . . bring us not over Jordan"! (v. 5). Moses in his indignation immediately thinks of Kadesh-barnea, forty years earlier. Is it once again unbelief, the fear of giants and fortified towns which makes these two tribes hold back? No indeed! But another unexpected reason: their flocks and herds! Victory over the Midianites has provided them with substantial booty (Num. 31). Reuben and Gad have had their share of it; their flocks and herds are now very numerous. Their eyes rest upon the rich pastures of the land of Gilead in which they are camped, and they wish to establish themselves there. For them, to settle down in advantageous and comfortable conditions has more attraction than has the land promised by the LORD. Many Christians are like that, did you know? They are saved without doubt; they belong to God's people. But the business of everyday life interests them more than eternity. Theirs is an earthly Christianity, a divided heart. Heaven for them has no present-day value. Does it not show how little devotion they have to the One who is there?

In proposing to help their brethren in conquering the land of Canaan, the sons of Reuben and Gad show zeal, courage and even concern for something which profited others and not themselves. All these virtues do not replace in the LORD'S eyes love for Himself and for the land that He has given. The warriors of the two tribes will know the land of promise. They will cross the Jordan to help their brethren. But their wives and their little children will not go in. By their mistake, these latter will never enjoy the LORD'S promise (Num. 14:31). We remember that formerly Pharaoh tried to prevent the little children from leaving Egypt (Ex. 10:10-11). Now it is their own parents who prevent their arrival in Canaan. "Suffer the little children to come unto me", instructs the Lord Jesus, "and forbid them not" (Mark 10:14). There exist, alas! more than one means of hindering a child from coming to Jesus!

In the rich pastures of Gilead, the flocks and herds are undoubtedly going to thrive. For the families, on the other hand, it will be decadence, as the later history of these tribes well shows. Dear friends, which is the more important? Prosperity in our business or in our souls? They do not always go together.

Having arrived at the frontier of the land, Moses and the children of Israel are invited to turn about and to look behind them. What a way they have travelled since the great Passover night! Besides happy or even glorious stages — Pi-Hahiroth and the crossing of the Red Sea, Elim with its wells and palm trees — certain other names had a sorrowful note: Sin and its murmuring, Rephidim with its disputes, Sinai with the golden calf, Kibroth-Hataavah with its lusting and the sad business of the quails . . . these names sadly evoke the crossing of the wilderness as so many lessons necessary to teach Israel — and every one of us — little by little to get to know their own hearts. Doubtless the people would have liked to wipe out certain of these names from their itinerary. Moses would have had his own personal reasons to keep quiet about Kadesh, with the waters of Meribah. Well, it is not possible! We cannot make past errors disappear nor retrace our steps to re-live a single hour of our life. But what we can do is to remember the lessons learnt on the way, the patience which has borne with us and the mercy of Him who has forgiven us everything.

The desert wind has long ago obliterated all traces of the long pilgrimage. But each step has been recorded in God's book: "And they departed and pitched . . . and they removed and camped . . . A few verses quickly read summarise forty years and an equal number of stopping places, of which many are only mentioned here. But although we know nothing more about them, it has pleased God to record each name in His holy Book, as if to draw our attention to this searching verse, "Doth not he see my ways, and count all my steps?" (Job 31:4).

For us also, the passage of time has effaced the memory of the greater part of our past. Could we even say what we did yesterday without forgetting anything? But the Lord has kept a record of it. Nothing of it has escaped Him. It is as if a film has been made of our whole life, with no cuts. At the "judgment seat of Christ" (2 Cor. 5:10), this film will be run through before our eyes in the full light of God. What a challenging thought! If it happened now, not one of us could stand it. But with Jesus beside us we shall know neither shame nor fear of judgment. There will only be room for the inexpressible sense of the immensity of His grace, producing eternal worship.

After having looked backward with Israel, the LORD invites them to cast their eyes forward on the destination of their long journey. Some people are incessantly occupied with the past. They regret this or that, or else they boast of what they have done. That which must occupy the believer is what God has done. In his heart he can find a thousand replies to Balaam's question, "What hath God wrought?" But at the same time he looks before him, in the direction of his homeland. The boundaries of the inheritance were drawn for Israel by the same divine Hand that had directed their journey.

For us children of God, it is the Father's house that has been prepared for us. The Lord leaves us in no doubt on this subject. If it were not so, He would have told us. There are many mansions in His Father's house, to which He has gone to prepare a place for us (John 14:2).

To Israel the LORD only indicates the outline, the limits of their country. The Christian, on his part, knows hardly any more of his heavenly country. The Bible does not describe heaven to us. But what we do know about it is sufficient for us. It is the Father's house, our Father's house. The Lord Jesus is there and we shall for ever be there with Him.

In this land of Canaan, within the boundaries that have just been drawn, each tribe will receive its possession with the exception of the sons of Levi. In accordance with Jacob's prophecy, these would be dispersed in Israel because of the wicked conduct of their father (Gen. 49:7). But, by the grace of God, this punishment will be turned to blessing. Forty-eight towns distributed through all Israel will be allocated to the sons of Levi. Each tribe will have to give some to them in proportion to their inheritance. Thus these Levites, servants of the LORD and of their brethren, charged in particular with the teaching of the law, will be led by reason of their dispersion to exercise their ministry for the benefit of all the people.

Next there is the matter of the cities of refuge for the manslayer. The law in all its severity called for blood, whether it had been shed intentionally, from hatred, or on the other hand involuntarily. But to meet this last case, the LORD, at the same time as the law, had given a promise (read Ex. 21:12-13). He had undertaken to provide a shelter to which the one responsible for the death of another would be entitled to flee to save his life. This is a fine illustration of the refuge that God offers to the guilty sinner, reminding us that "Christ is the end of the law for righteousness to every one that believeth" (Rom. 10:4).

In its prophetic aspect, the city of refuge for the manslayer shelters the Jewish people who have crucified their Messiah without appreciating the scope of their crime (Luke 23:34). They have since that time been kept providentially by God far from their inheritance, until the end of the present dispensation, that is to say so long as Christ is priest after the similitude of Aaron.

In fact it is the entire human race which is guilty of the death of the Son of God. But, in His infinite mercy, God has provided man with a refuge from His own wrath, and this refuge is no other than the Victim Himself. Jesus is the One who delivers us "from the wrath to come" (1 Thess. 1:10).

Represented in this chapter at the same time by the victim and by the city of refuge, Christ is also represented in a third way, by the high priest whose death gave the signal for a return to the inheritance in complete safety (v. 28).

V. 31 states that no ransom (satisfaction), however great it might be, could be substituted on the man-slayer's behalf for the means of salvation that the LORD had provided. Neither silver nor gold (1 Peter 1:18), nor any works whatever (Eph. 2:9) can take the place of the shelter the sinner has found in Jesus Christ. "Neither is there salvation in any other . . ." (read Acts 4:12).

We again meet the five daughters of Zelophehad, whom we already know. Here it is the chiefs of the tribe of Manasseh who now speak to Moses and to the princes about this matter of inheritance, apparently quite unimportant. What is the trouble? Each tribe was to possess its own territory. But in such cases as this where a woman received a share, her marriage to a man from another tribe would have made the inheritance pass to her husband's tribe. This must not happen. Moses settles the case on the LORD'S behalf. Marriages should be between persons of the same tribe. Young men and young women who belong to the Lord, this instruction concerns you! Marriage can make you lose the enjoyment of your heavenly inheritance. If she or he whom you think of marrying one day does not share in your inheritance, do not embark on any account on such a course!

It is striking that this book of the wilderness concludes with such a note concerning the inheritance. In fact the Jordan was not yet crossed. Was there not still ample time to think about it? Such is not God's thought. Already He is speaking to us about our heavenly country, for His desire is that our hearts should be occupied with it.

The last book of Moses, Deuteronomy, partly repeats the stories and teachings of the previous books. Having reached the end of his life, the faithful leader retraces the events in the wilderness and their lessons for Israel for the benefit of a new generation. The men who came out of Egypt have all perished, so it has become necessary to warn and teach the young generation. With this in mind, the reading of Deuteronomy will be particularly beneficial to young believers. As if to urge them not to waste precious time, the book begins with an eloquent contrast. According to v. 2 eleven days would have been sufficient to lead the people from Horeb into Canaan. Yet it took forty years! (v. 3). Several of us sadly recall having wasted many years. You certainly do not have to wait until maturity or old age to be able to enter by faith into full possession of the "heavenly places". The Holy Spirit wants to teach us the truths and principles from the very outset of our Christian life.

Vv. 13-18 remind us of our sad tendency to quarrel amongst ourselves "by the way" (Gen. 45:24) and of the measures which the Lord is obliged to take from the very first steps of His people in the wilderness.

From Horeb, the departure point, Israel heads towards Canaan, through the "great and terrible wilderness." And once again the dismal scene of Kadesh-barnea is before our eyes. We learn here that it was at the request of the people that the men were sent to explore the land (v. 22), something which Numbers 13 does not make clear. The root of the trouble lay there, in the lack of confidence in the LORD. They felt the need to make sure for themselves. And when we walk in such a way, "by sight" and not "by faith", the enemy is keen to place seemingly unsurmountable obstacles before us to make us retreat (v. 28).

As a result of their unbelief the whole of that generation died in the wilderness, with the exception of Joshua and Caleb. The epistle to the Hebrews uses this solemn example to warn all those who, even today, harden their hearts when they hear the Word of God. That Word is of no use when it is not "mixed with faith" (Heb. 4:2).

"Because the LORD hated us" (v. 27) the wretched people moaned. What is the saddest feature of unbelief? It is the fact that it is capable of casting doubt on a love which has nevertheless proved itself, the love of a God who did not spare His own Son from the cross (Rom. 8:31-32).

The wilderness was great and terrible. But how had Israel crossed it? In the arms of the LORD (v. 31). To that statement expressing the deepest ungratefulness: "Because the LORD hated us, he hath brought us forth out of the land of Egypt" (v. 27), let us hear how God replies through the mouth of Moses: "The LORD thy God bare thee, as a man doth bear his son." What tenderness in that comparison! Acts 13: 18 completes it: "And he took care of them in the wilderness, like a mother, for about forty years".* The powerful love of a father, the profound tenderness of a mother; God wants to be everything for His own! (see also Ps. 103:13; Isa. 66:13). What does a love such as that demand in return? Nothing but the complete trust a small child shows who allows himself to be carried in his parent's arms.

Another proof of the LORD'S faithfulness was the way in which He had opened up the way to His people, exploring the places, then guiding them from one resting place to the next (v. 33). By sending out scouts (v. 22), was that not mistrusting and doubting His tender care?

The fears of unbelief were succeeded by an air of levity and presumption — an attitude which inevitably led to defeat before the enemy and subsequently caused bitter tears to flow (v. 45).

*J.N.D. Version (French)

The Lord Jesus, the true Moses, desires that we should remember the wilderness not just as a place where we made many blunders (Deut. 1:32-46) but that we call to mind His unfailing goodness and patience throughout the journey. "The LORD thy God hath been with thee; thou hast lacked nothing", stated Moses to the people (v. 7). "Lacked ye anything?" Jesus asked His disciples as He left them: "And they said, Nothing" (Luke 22:35). It is in this way that the presence of the Lord with us every day according to His faithful promise (Matt. 28:20) is a guarantee for us that He knows our needs and will meet them by means of His unlimited resources. "He knoweth thy walking through this great wilderness: these forty years . . . " (v. 7). The Lord measures the length of the wilderness and the time it takes to cross it. And what He gives is in proportion to the need.

The moment comes when the divine voice is heard: "Ye have compassed this mountain long enough" (v. 3).

My fellow Christian, we will soon hear the call from heaven which will put an end to our pilgrimage: the well-known voice of the Lord Jesus calling us to meet Him "in the air." What a joyful prospect!

Israel's long wandering through the wilderness was a just punishment for her unbelief. There was, however, another reason for the duration of the journey. As long as Israel had gallant men of war, the people were in danger of attributing the conquest of the land to their own power. So thirty-eight years were required for that generation of men of war to die (v. 14). John 5 tells the story of the cripple whom Jesus healed at the pool of Bethesda. It was also at the end of thirty-eight years that this unfortunate person completely gave up on any human help. He has to admit: "I have no man . . . , and it is then that Jesus makes him walk. Now the adults are dead and only the little children remain, of whom the people had said that they would be a prey; it is rightly they who are going to enter into the land (Deut. 1:39). Carried in the arms of the LORD they are more powerful than all the men of war. When man's power had gone, God's hour sounded (Deut. 32:36). He has prepared astounding victories and says to the people: "Rise ye up, take your journey, and pass over the river Arnon: . . . begin to possess it, and contend with him in battle" (v. 24). He takes care of everything else.

Referring back to Genesis 15:16 we hear the LORD giving account to Abraham of the iniquity of the nations of Canaan (see also Deut. 9:5). However it was "not yet full." It took four hundred years for that evil to ripen. How great is God's patience! To think that for two thousand years He has tolerated a world which crucified His Son!

Those nations either side of the Jordan had heard of all that the LORD had done for Israel. Nevertheless they did not repent. Therefore judgment had to take place and nobody could be spared. The children would also perish. As we know that a young child who dies is destined for Heaven, these children were saved from a fate far worse than death. Would it not be right in thinking that when they grew up, they would have followed in the guilty footsteps of their parents, leading them into damnation?

Those nations were the enemies of the LORD and the people had to destroy them on account of God's glory. The Christian is never called, like Israel, to fight against men. In contrast, what he should imitate here is the meekness in which Israel presents her testimony (vv. 27-29).

When the enemy comes out to meet the people, the LORD begins by encouraging and reassuring Moses: "Fear him not" (v. 2). Then victory is achieved: "we smote him . . . we utterly destroyed them . . . we took possession . . . The cities which were walled up to heaven (Deut. 1:28) had seemed impregnable to an unbelieving Israel. Moses now proclaims: "There was not one city too strong for us" (Deut. 2:36). And what of the giants who had terrified them? God recalls much later: "Yet destroyed I the Amorite before them, whose height was like the height of the cedars and he was strong as the oaks" (Amos 2:9). Og, the king of Bashan, one of those terrible giants, was delivered, along with all his people, into the hands of Israel, just as Sihon was before him. God thus demonstrates His power and uses it to benefit His own people. An appropriate thought to encourage us whenever the power of the enemy threatens to terrify us! "For whatsoever is born of God overcometh the world," asserts the 1st epistle of John and "this is the victory that overcometh the world, even our faith" (1 John 5:4). It is triumphant because it rests on Him who is stronger than the world. "Be of good cheer," the Lord Jesus tells us, "I have overcome the world" (John 16:33).

Some people regret all their lives not having been keen in their schooldays. And parents, who are not always listened to, warn their children that they are working for themselves and that poor studies run the high risk of being penalised by a poor career; all their future is at stake. Is it not the same with the Christian? Except that his entire life is made up of school years. If in the Christian life on earth he is a lazy pupil, an amateur lacking in the only right ambition for the Christian (2 Cor. 5:9 R.V. margin), if he does not see very far ahead, ("afar off"), his entry into the heavenly glory will not be richly blessed ("ministered abundantly"); he will suffer eternal loss (2 Peter 1:9, 11). The children of Reuben and Gad instruct us to this effect. Being the first to take possession of their inheritance does not constitute the best share. Quite the opposite! It is beyond Jordan where "the good land" and "that goodly mountain" are (v. 25). Moses knew this well. What a contrast between the dear leader whose heart was beyond Jordan but who was not allowed to enter, and these two and a half tribes who could have entered into Canaan but had not the slightest desire to do so! And your heart, dear friend, where is it set? In heaven with Jesus or on the earth with its visible things which pass away? (Luke 12: 34).

One solitary case of disobedience prevented Moses from entering the good land promised by the LORD. He is, therefore, in a better position than anyone to exhort the people to obey the LORD's commands "so that," he says, you may go in and possess the land" (v. 1). It is as if he were saying to them: "Don't let what happened to me happen to you as well; listen to and carry out the LORD's commandments properly!" "For this is your wisdom and your understanding" insists the man of God (v. 6). By obeying the will of God we put our own will aside, we give place to the wisdom which is from above which replaces our own (James 3:17). It follows that to keep the Word means at the same time to "keep thy soul diligently" (v. 9).

The authority of this divine Word is confirmed. Moses recollects under what circumstances and with what solemnity it was communicated.

"Ye shall not add unto the word which I command you, neither shall ye diminish ought from it" (v. 2). Many people who call themselves Christians add to Scripture traditions, superstitions and the human viewpoint. Others take out pages which annoy them or which they do not understand. One is just as guilty as the other (read Rev. 22:18-19).

Being in the centre of the surrounding nations Israel was to stand out by her wisdom and her understanding (Deut. 4:6). This wisdom and understanding consisted of knowing the only true God, listening to Him and being in submission to Him. Those nations bordering Israel were worshipping idols. As a result they "became vain in their imagination and their foolish heart was darkened; professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into an image like to corruptible man, and to birds, and four-footed beasts and creeping things" (Rom. 1:21-23). It is that terrible sin of idolatry that Israel is to guard against here. Nowadays, except in pagan countries, we hardly come across this gross form of idolatry. However the New Testament gives this name to other sins: greed for example, and warns us solemnly that no idolater will inherit the kingdom of God (Eph. 5:5; 1 Cor. 6:9-10).

Whilst warning Israel, God does not hide from her what must come to pass: the people will corrupt themselves, they will serve pagan gods. The Word of God never flatters nor deludes us as to what our natural hearts are capable of doing.

Even though it has even greater responsibility than Israel, Christendom has lived up to what has been expected of it no better than that nation. Since the time of the apostles it has been in decline. But in the midst of this downfall of the professing Church God has traced a path for the believer which meets with His approval: that of individual obedience. Notice that when speaking of the decline the collective word "you" is used (vv. 25, 28). That is what is done as a responsible body of people. But for the awakening (vv. 29-31) it is the individual "thou" which is used. It is up to each person to listen to this voice which is speaking personally to the individual. Paul speaks to Timothy in this way in the troubled days of his second Epistle. He says, as it were, This is what has become of Christendom as a whole, but thou, continue in the things which thou hast learned (2 Tim. 3:14). God takes care to jog our memories with these things. "Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them . . . " writes Peter. (Read 2 Peter 1:12-13; 2 Peter 3:1-2). Let us not be surprised to find numerous repetitions in the Bible. Going through Deuteronomy we will come across many, starting with the law itself, repeated in ch. 5 and which justifies the name of this book (Deuteronomy = the second law).

For Israel it is now a question of listening to the statutes and judgments of the LORD, learning them and keeping them in order to carry them out (v. 1). These are significant verbs for each of us in relation to the whole of Scripture! The law is naturally the most important of all the instructions to Israel. It reveals on the one hand the perfection of Christ who carried it out to the letter, and on the other hand the wickedness of man who is capable of doing everything which is forbidden here (read 1 Tim. 1:9). That God should be obliged to say: "Thou shalt not kill . . . neither shalt thou steal" confirms that these inclinations towards evil are within us. That is why the law has a predominantly negative character. It is not "thou shalt" but "thou shalt not." The Christian life itself also consists of things to abstain from and things which are forbidden. 1 Peter 1:14; 1 Peter 2:1, 11 exhort the child of God not to conform to former lusts, to reject all hatred, deceit and envy . . . to abstain from fleshly lusts . . . But Christianity is equally rich in positive commandments since the believer possesses a new life which is capable of carrying them out. If God requires from us hearts which are free from various lusts, it is because He gives us an Object capable of satisfying those hearts, something the law could not do.

The law has been given. The LORD has nothing to add to it. The people now respond joyfully and spontaneously. How precious is this first love for God! "O that there were such an heart in them, that they would fear me . . . ," He confirms to His servant (v. 29). Much later, in the time of Jeremiah, He calls to mind that happy day: "I remember thee . . . the love of thine espousals, when thou wentest after me in the wilderness . . . " And with what sadness He has to add: "Yet my people have forgotten me days without number" (Jer. 2:2, 32).

Yes, the people spoke well; "they have well said all that they have spoken" (v. 28). However, God is not satisfied with just words. He will judge us according to our actions. "Ye shall observe to do therefore . . . " (v. 32). Let us ask the Lord to work in us "both to will and to do of his good pleasure" (Phil. 2:13).

A path has been marked out from which we should not stray, neither "to the right hand or to the left" (vv. 32, 33). How often have we suddenly taken a step away from the path of obedience, attracted by an unknown object or frightened by an obstacle. Let us follow the example of Josiah, that young king whose devotion shines amidst the idolatrous darkness of his time. He is the only person of whom it is said that he walked "in the ways of David his father, and declined neither to the right hand, nor to the left" (2 Chron. 34:2).

The love of God does not allow any sharing, any compromise. It is exclusive in the sense that it demands total commitment from us: heart, soul, strength and mind, our entire being should be seized by it. And no moment of our lives should escape its hold. In the home, during a meal, when we get up, when we go to bed, outside, in short every moment of every day we should make our precious Saviour the object of our thoughts and conversations (Ps. 73:25). How far away we are from this! However the Gospel presents us with the perfect example in whom all was for God. We hear Jesus quote that "first and great commandment" with the authority of the only One ever to carry it out perfectly: "Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind . . ." (Matt. 22:37-38). The Word of God was continually bound upon His heart, so that when the Enemy appeared in the wilderness, He had in His hands this trusty sword with which to answer him. Jesus quotes vv. 13 and 16 to shut Satan's mouth twice. Hence the importance for us of knowing verses by heart. "That ye may learn them . . . " advocates Deut. 5:1. The devil can do nothing against Scripture when we know how to quote it to defeat him.

Tempting God (v 16) means effectively putting Him on the spot to prove what He says. It is nothing less than unbelief. At Massah the people wanted to know for certain that the LORD was indeed amongst them (Ex. 17:7), whereas Jesus had no need whatsoever to throw Himself from the height of the temple to know that orders had been given to the angels concerning Him (Matt. 4:6).

According to v. 7, parents were responsible for teaching the words of the LORD to their children. Our v. 20 envisages the sons questioning their fathers. Such questions are provided for on three other occasions. In Exodus 12:26 it is the subject of the Passover (what is the way of salvation?). In Exodus 13:14 it deals with the separation which follows (why this continual separation from the world?). Finally in Joshua 4:6 it is with respect to the twelve stones taken from the Jordan and placed in Canaan (a question relating to the heavenly position of the believer and the unity of the Church as the body of Christ). Dear young friends, ask these questions! What fine replies you will receive! (vv. 21-25).

Israel was to spare nothing belonging to the Canaanites nor of their gods. This was not to satisfy the warlike and domineering spirit which generally motivates conquering nations, but because Israel was a holy people unto the LORD (v. 6).